We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.
Tuli okwogerako ku kitundu ky’ekibonoobono kya Isaaya ekitandikira mu mutwe ogw’omusanvu era ne kigenda okutuuka ku nkomerero y’omutwe ogw’ekkumi n’ebiri. Tukikola kubanga mu 1850 “Mukama yagolola omukono gwe omulundi ogw’okubiri, okukuŋŋaanya” abantu be abasigalayo. Tuteeka mu bifo obubonero obulaga ekkubo okuva mu 1844 okutuuka mu 1863. ‘1850’ n’okukuŋŋaanyizibwa omulundi ogw’okubiri kye kimu ku bubonero obwo.
Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.
Kasookedde oluboneerwa lwa Isaaya lutandika mu olunyiriri olusooka olw’ekitundu eky’omusanvu, buli lwe wabaawo ekigambo ekifaanana ‘mu lunaku olwo’, kiba kiteekwa okutegeerwa nga kiri mu nteekateeka y’obunnabbi eyateekebwawo mu kitundu eky’omusanvu. Ekisumuluzo eky’okulutegeera mu butuufu kwe kumanya nti obunnabbi bukolera ku mateeka g’okuddamu n’okugaziya, era etteeka lino likola mu luboneerwa lino.
The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?
Amazima ag’obunnabbi ag’enjawulo agategeereddwa mu kibonekezo kya Isaaya, nga gatandika mu mutwe ogw’omukaaga, galina okutunulirwa mu ndowooza nti, ‘okusooka ddala’, Isaaya akiimira omwoyo ogwafukibwako amafuta ku 9/11 okulangirira nti enkuba ey’enkomerero etuuse. Mu mbeera eyo eyatukuzibwa, omutwe ogw’omusanvu ogwa Isaaya gulaga okutya okwennyini okwalagibwa omunabbi mu mutwe ogw’omukaaga bwe yabuza ekibuuzo nti, ‘okutuusa ddi’ gy’anaabeeranga yetaaga okuwa obubaka bwa 9/11 eri ekkanisa eyava ku mazima ‘nga erina amaaso naye ne egaana okulaba, n’amatu naye ne egaana okuwulira’?
In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.
Mu kyolesebwa, kabaka Ahaz omubi era omusirusiru ye kabonero k’Omulaodikeya atajja kuwaniriza okulabula okw’obubaka bw’enkuba ey’oluvannyuma, nga bwanjuliddwa abaalinda bbugwe abamunyimirira mu maaso, abakiikirirwa Isaaya n’abaana be.
9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.
9/11 yatuuka mu ebyafaayo eby'obunnabbi eby'omu Danyeri essuula kkumi n'emu, olunyiriri amakumi ana, era bwe kityo Isaaya bw'ateekeddwa ku 9/11 mu essuula mukaaga, abeera ateekeddwa mu ngeri ey'obunnabbi mu Danyeri essuula kkumi n'emu, olunyiriri amakumi ana; naye n'okusinga obukulu abeera mu 'ebyafaayo ebyekweka eby'olunyiriri amakumi ana.' Ebyafaayo ebyekweka eby'olunyiriri amakumi ana byatandika olunyiriri luno bwe lwatuukirizibwa mu 1989 n'okuggwaawo kwa Soviet Union. Okuva mu 1989 okutuuka ku tteeka lya Ssande ery'olunyiriri amakumi ana mu emu kwe 'ebyafaayo ebyekweka eby'olunyiriri amakumi ana' ebiggulibwaawo olw'Empologoma ey'ekika kya Yuda mu ebyafaayo ebyekweka ebyo bennyini. Kye kino ekirabikira mu kutegeera kwaffe Isaaya ng'akiikirira omubaka w'enkuba ey'enkomerero oluvannyuma lwa 9/11, nti ekitundu ekimu ky'obubaka bw'enkuba ey'enkomerero Isaaya bw'abuulira kye kino: Danyeri essuula kkumi n'emu, olunyiriri amakumi ana mu emu okutuuka ku amakumi ana mu ttaano.
Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.
Isaaya mu mutwe ogw’ekkumi, nga ayimiridde mu bunnabbi ku 9/11, awa obulabula nti ekintu ekiddako ddala okubaawo kye “kiragiro ekitali kya bwenkanya,” ekitegeeza etteeka lya Ssande, era kino kiragirwa mu Danyeri 11:41. Okulabirako kwa Isaaya okw’obubaka bw’emvula ey’oluvannyuma kuli mu ‘byafaayo ebikwekeddwa’ eby’olunyiriri 40 oluvannyuma lwa 9/11. Okutuukirira kw’olunyiriri 40 mu 1989 kuteeka Isaaya oluvannyuma lwa 1989, ku 9/11 we yakwatibwako amakala okuva ku kyoto. Isaaya ayimirira omubaka, ng’obubaka bwe bulimu olunyiriri mukaaga olusembayo mu Danyeri 11.
Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.
Isaaya agamba mu lwatu nti ye n’abaana be bali obubonero n’ebyamagero. Mu ssuula ey’omusanvu, olunyiriri olw’okusatu, Isaaya n’omwana we bali awali omuyungo gw’amazzi oguva ku kidiba ekyawaggulu ku kkubo eddene okumpi n’ennimiro y’omunanula engoye. Isaaya aleeta obubaka bw’enkuba ey’oluvannyuma ogw’afukibwako amafuta okugutangaza mu ssuula ey’omukaaga, era ayimiridde awali bifaananyi bisatu by’enkuba ey’oluvannyuma era wamu n’omwana we Shearjashub. Omuyungo gw’ekidiba ekyawaggulu gukoba-kobera mu ngeri y’obunnabbi emiyungo ebbiri ezzijjudde amafuta aga zaabu, Zekaliya ze yalaga era Mukyala White ayogerako ku zo emirundi mingi, nga ziraga obubaka obuva mu muyungo gw’ekidiba ekyawaggulu mu bubaka bw’enkuba ey’oluvannyuma.
Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.
Omuyala gwa Isaaya gukwatagana n’emiyala ebiri gya Zekaliya, era okunnyonnyola kwa Ellen White kuyunga Zekaliya wamu n’olugero lw’abawala ekkumi. Mu mutwe mukaaga Isaaya yeetoowaza okutuuka mu nfuufu bw’alaba ekitiibwa kya Mukama. Akkiriza okutwala obubaka obukiikirizibwa mu olunyiriri olusatu ng’obubaka obutangaaza ensi mu kitiibwa kya Katonda. Era atukuzibwa n’ekkota eriggibwako ku kyoto; oluvannyuma ayimirira ku kidiba ekikolebwawo amazzi agava ku kidiba eky’awaggulu. Mu mutwe amakumi abiri mu munaana Isaaya alambulula obubaka bw’emvula ey’enkomerero nga ‘olunyiriri ku lunyiriri,’ era mu olunyiriri olusatu ekidiba eky’awaggulu kikiikirira emisingi egy’obunnabbi egyenjawulo.
Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.
Isaaya, nga akiikirira omwoyo ku 9/11, yandibadde ayimiridde aw’amafuta ga zaabu gava mu kidiba eky’awaggulu ne gakka singa omwoyo ogwo gwali gusabye ekkubo erirungi erituusa ku kkubo edda lya Yeremiya, eryo nga lye “ekkubo eddene (ekkubo) okumpi n’ekibanja ky’omulongoosa engoye,” aw’osangibwa “omuwummulo” gwa Yeremiya. Obubaka bwa Isaaya obw’enkuba ey’enkomerero businziira si ku lunyiriri lw’abawala kkumi lwokka, naye era ku lunyiriri lwa Zekaliya olw’emiyungo ebiri egya zaabu, n’olunyiriri lwa Yeremiya olw’ekubo edda; era Isaaya naye ayimiridde ku “kibanja ky’omulongoosa engoye” aw’Omubaka w’Endagaano atukuza era ayonja batabani ba Leevi ng’efeeza ne zaabu.
It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.
Kikolwa kya bunnabbi eky’okuleeta ennyiriri endala mu lunyiriri olw’okusatu olw’essuula ey’omusanvu kyangu nnyo. Amafuta ga Zekkaliya n’abawala ekkumi abataali bafumbo bikwatagana n’eddaala lya Yakobo n’ennyiriri ebbiri ez’olubereberye ez’Okubikkulirwa, kubanga byonna byogera ku nkola ey’empuliziganya wakati wa Katonda n’omuntu. Ekkubo ery’edda lya Yeremiya mulimu “omukuumi” afuuwa ekkondeere, kabaka omubi era omusirusiru Akazi ky’agaana okuwulira. Ekkondeere eryo likunngaanya amakondeere gonna aga bunnabbi, era n’abakuumi aba bunnabbi, mu “luguudo” lwa Isaaya, Isaaya n’omwana we gye bayimirira okutuusa obubaka eri omukulembeze wa Laodikiya.
Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.
Isaaya n’omwana we Shearjashub, ekitegeeza nti “abasigalawo banaakomawo,” bayimiridde wamu era balaga okulangirirwa kw’obubaka bw’enkuba ey’oluvannyuma obwajja ku 9/11. Bagenda okusisinkana kabaka omubi Ahaazi, era nga kitaawe n’omwana bayimirira ng’akabonero ka Alufa ne Omega, etteeka erisinga obukulu mu nkola ey’“olukoba ku lukoba.” “Olukoba ku lukoba” kye tteeka ekyalabirwako mu nkola ya Millerite ey’“lunaku/omwaka.”
On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.
Ku Agusito 11, 1840, obunnabbi bw’Obuyisiramu ku ennaku ey’okubiri ey’Okubikkulirwa essuula mwenda bwatuukirira, era enkola y’Abawagizi ba Miller ey’ “lunaku/omwaka” yakakasibwa; ne bityo ne wanywezebwa ebyo bye Miller yayogerako ku 1843, ebyasimbiddwa ku nkola eyo ya “lunaku/omwaka”. Ku Sebuttemba 11, 2001, obunnabbi bw’Obuyisiramu ku ennaku ey’okusatu ey’Okubikkulirwa essuula mwenda, kkumi n’ekkumi n’emu bwatuukirira, era enkola ya Alfa (8-11-1840) ne Omega (9/11) yakakasibwa, nga Malayika ow’amaanyi w’Okubikkulirwa essuula kkumi n’omunaana yakkidde mu kiseera ebizimbe ebikulu eby’e New York bwe byagwa—nga bwe kityo Malayika ow’amaanyi w’Okubikkulirwa essuula kkumi yali yakkidde ku Agusito 11, 1840, ng’alfa eyafaananyizanga omega yatuukirira.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Si Isaaya n’omwana we bokka be bayimirira enkola ey’amakulu ennyo ey’olunyiriri ku lunyiriri, naye era bayimirira obubaka bwa Eriya obukwata ku bubaka obulabikibwa mu nkolagana ya kitaawe n’abaana be. Obubaka bwa Eriya obubuulirwa nga katono nga tugenze mu lunaku olukulu era olw’entiisa lwa Mukama, bulaga obubaka obutuuka nga katono nga okusala omusango kwa Katonda okuteekebwa mu nkola tekunnatandika. Ebisalawo bya Katonda eby’okuteekebwa mu nkola bikiikirira ekiseera ekiyitibwa ‘olunaku olukulu era olw’entiisa lwa Mukama.’ Ekiseera ekyo kitandika ku tteeka lya Sande era kikweyongera okutuuka ku mizige musanvu egy’enkomerero. Ekiseera kitandika n’etteeka lya Sande era kiggwa ku mizige musanvu egy’enkomerero. Noolwekyo, obubaka bwa Eriya bwesigamiziddwa ku nsonga ya Alufa ne Oomega, nga bugattiddwa n’okulabula ku kusembera kw’okuggwa kw’ekiseera eky’okukemebwa. Awamu n’obubaka bwa Eriya waliwo ne ennyiriri z’obunnabbi ez’enjawulo ezisinzira ku Eriya, kubanga Eriya, ng’OYesu bw’agamba, yakiikirira Yokaana Omubatizi, era Eriya ne Yokaana bombi, nga Sista White bw’agamba, baakiikirira William Miller, era wamu Eriya ne Yokaana Omubatizi bakiikirira abantu 144,000 (Eriya), n’ekibinja ekinene mu Kubikkulirwa essuula ey’omusanvu (Yokaana).
Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.
Isaaya n’omwana we bayimiridde ku nzira ez’edda, ezo ze misingi, era nga bafuna amafuta aga zaabu, kubanga be bawala ab’amagezi abayitamu enkola y’okutukuza ey’omunnyonnyoza ebyambalo eyatuukirizibwa nga Okitobba 22, 1844, nga kyakifananyiriza etteeka lya Ssande. Isaaya n’abasigaddewo abakomawo (kubanga ekyo kye kitegeeza erinnya ly’omwana we Shearjashub) bakiikirira abasigaddewo abadda ku nzira ez’edda ku 9/11. Enkolagana ya kitaawe n’abasigaddewo, era nga ye nkolagana ya Alufa ne Omega, era nga ye nkolagana ya Eriya “emitima gy’abazadde n’abana,” eraga nti Kitaawe Miller n’enkolagana ye n’ekibiina ky’abasigaddewo eky’Omumalayika Asooka kye kyali ekibinja kya Alufa eky’e Firadefiya. Mu nkulakulana eya Alufa, Kitaawe Miller yategeerwanga nga ye Eriya era nga Yokaana Omubatiza, gwe Yesu yategeeza nti ye mubaka eyategekera Omubaka w’Endagaano ekkubo. Ebyo byonna eby’okutuukirizibwa kw’obunnabbi mu byafaayo bya Alufa eby’Omumalayika Asooka n’Okwokubiri byaddamu ne byeerangamu mu byafaayo bya Omega eby’Omumalayika Owasatu.
There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.
Waliwo ebintu ebirala eby’omugaso ennyo ku kifaananyi kya Isaaya mu kwolesebwa, naye wano tulaga bwokka nti Isaaya kennyini alaga ddala amazima ag’enjawulo agakola omutima gw’obubaka bw’enkuba ey’oluvannyuma bwa 9/11. Eminnyiriri gino gyonna gye tumaze okwogerako, era ne nyingi endala, biri mu lunyiriri olw’okusatu olw’essuula ey’omusanvu.
In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.
Mu olunyiriri olw’omunaana amazima ag’obunnabbi giyongera amaanyi nga galaga ekisumuluzo ekiggulawo “ebyafaayo ebyakwekebwa eby’olunyiriri olw’amakumi ana,” era nga kyewuunyisa, ekisumuluzo ekyo kimanyiddwa mu lyo lennyini olunyiriri olwo mwe walagibwa entandikwa y’obunnabbi bw’ekiseera obw’emyaka 2520 byombi.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.
Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu myaka nkaaga mu ttaano Efulayimu alimenyekebwa, n’atabeerenga ggwanga. N’omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Bwe mutakkiriza, ddala temunaaguma. Isaaya 7:8, 9.
Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.
Okulabirako kwa Isaaya ku bubaka bw’enkuba ey’enkomerero kuliko n‘“emirundi musanvu” gya Musa, kubanga obunnabbi bw’emyaka nkaaga mu etaano obw’olunyiriri omunaana bulaga entandikwa y’okusasaanyizibwa okw’emyaka 2520 olw’obwakabaka obwa mu bukiikakkono n’obwa mu bukiikaddyo bwa Isirayiri. Mu lunyiriri olwo olumu, waliwo ekisumuluzo ekivunula emirongo esatu egy’obunnabbi: okugwa kwa Soviet Union mu 1989 okunnyonnyolwa mu Danyeri 11:40, wamu ne Danyeri 11:10, era ne Isaaya 8:8. Ku mirongo gino esatu (Isaaya 8:8; Danyeri 11:10 ne 40), ekisumuluzo kye “emitwe” egy’olunyiriri munaana n’omwenda. Bwe bateekako ekisumuluzo ky’“emitwe” ku malunyiriri ago asatu agafaanaganya, oluggi olw’ebyafaayo by’Olutalo lwa Ukraine n’Olutalo Olw’ensi Olw’okusatu olugenda okujja amangu luggulwawo. Lw’eggulwa oluggi olwo olw’obunnabbi, Danyeri 11:11–16 lulabikira nga lufaanaganya mu byafaayo ne Danyeri 11:40 oluvannyuma lw’okugwa kwa Soviet Union mu 1989. Okuggulwawo kw’“ebyafaayo eby’ekyama eby’olunyiriri amakumi ana” kwe mazima ag’omu mu matono agalondeddwa, agalondoolwa ng’agasumuluddwa nga kugeziwanye n’okusumululwa kw’Okubikkulirwa kwa Yesu Kristo nga wakyali katono ebbanga ery’okugezesebwa okuggwa.
Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.
Olunyiriri olusooka olw’omutwe ogw’omunaana ogwa Isaaya lutandika n’ekigambo, “Moreover,” nga kiraga nti omutwe ogw’omunaana gweyongerako ku mutwe ogw’omusanvu. Okusukka ku kigambo ekisooka okuba “Moreover,” omutwe ogw’omunaana olunyiriri olw’okusatu gugattiddwa wamu n’olunyiriri olw’okusatu olw’omutwe ogw’omusanvu ng’obujulizi obw’okubiri obulaga nti emitwe gino gyombi giteekeddwa okutegeerekebwa olunyiriri ku luyiriri. Olunyiriri olw’okusatu mu byombi lulaga omu ku batabani ba Isaaya, era amannya gaabwe gombi gayogera ku bubaka obw’obunnabbi obuli mu lugero. Shearjashub kitegeeza “abasigaddewo banaakomawo” ate Mahershalalhashbaz kitegeeza “mangu ku munyago.” Shearjashub ye asooka okwogerebwako, oluvannyuma Mahershalalhashbaz (erinnya eriwanvu ennyo okusinga amalala mu Bayibuli). Alufa eyimirirwamu “1” kitono, era mu mbeera eno n’eyitibwa “abasigaddewo”; ate Omega eyimirirwamu “22” kinene, era esimbibwa n’erinnya erisinga obuwanvu mu Bayibuli nga kiraga okutambula kw’amangu kw’etteeka lya Ssande.
The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.
Shearjashub, ayimiririra abasigalira ab’alpha, ali wamu ne kitaawe Isaaya mu olunyiriri olw’okusatu. Wamu bali alpha n’omega, era bayimiridde mu kifo ekirimu okwogerwako ku mvula ey’ekisembayo emirundi esatu mu ngeri ez’enjawulo.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Awo Mukama n’agamba Isaaya nti, Ggenda kaakano osisinkane Akazi, ggwe ne Shearjashub mutabani wo, ku nkomerero y’omusuulo ogw’ekidiba ekyawaggulu mu kkubo eriggya eri nnimiro y’omunaaba engoye. Isaaya 7:3.
Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.
Isaaya ye kabonero ka emitwalo kkumi na nnya n'enkumi nnya, era bwe ayimirira okuyitibwa kwa 9/11, Isaaya ayimirira n'okuyitibwa kwa Julaayi 2023. Ku 9/11 Isaaya ye Omulawodikiya ayimirirwa Yakobo omusikula, eyali agenda okutwala eddembe ly'obubereberye lya Esawu, nga Obwadiventisi bukazibwa okuva mu kamwa kwa Mukama; ate mu 2023 Isaaya ayimirira Isirayiri omuwangula. Isaaya ayimirira oyo eyali ayanjula obubaka bwa Katonda, n'alabuka n'ategeera nti ye Omulawodikiya, era oluvannyuma ekikunku ne kimutukuza okumufuula Omufiraderfiya.
“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.
Isaaya yalaba mu ngeri ey’ekitalo ekitiibwa kya Katonda. Yalaba okulabisibwa kw’amaanyi ga Katonda; era bwe yamaze okulaba obukulu bwe, obubaka ne bumutuukirira bumulagira agende akole omulimu ogumu. Yawulira nga talisangirwa ddala omulimu ogwo. Kiki ekyamuleetera yeerowooze ng’atalisangirwa? Yali yeerowooza ng’atalisangirwa nga tannaba kulaba ekitiibwa kya Katonda? - Nedda; yali yeerowooza ng’ali mu mbeera ey’obutuukirivu mu maaso ga Katonda; naye bwe yamulabisibwa ekitiibwa kya Mukama w’eggye, bwe yalaba obukulu obutayogerekeka bwa Katonda, n’agamba nti, ‘Nzikiridde; kubanga ndi musajja w’emiromo egy’atalongoofu, era mbeera wakati w’abantu ab’emiromo egy’atalongoofu; kubanga amaaso gange galabye Kabaka, Mukama w’eggye.’ Awo omu ku baserafi n’ambuukira gye ndi, ng’alina ekakala ekiriko omuliro mu mukono gwe, kye yali aggyidde ku kyoto n’ekyuma eky’okukwata ku makala, n’akissa ku mimwa gyange, n’agamba nti, ‘Laba, kino kituuse ku mimwa gyo; era obutali butuukirivu bwo buggyiddwako, n’ekibi kyo kitukuziddwa.’ Guno gwe mulimu gwe ffe buli omu twetaaga okukolebwako. Twagala ekakala ekiriko omuliro okuva ku kyoto kiteekebwe ku mimwa gyaffe. Twagala okuwulira ekigambo ekyogerwa, ‘Obutali butuukirivu bwo buggyiddwako, n’ekibi kyo kitukuziddwa.’ Review and Herald, 4 Jjuuni, 1889.
How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:
Ekigambo ‘Kituuka ddi’ ekiri mu ssuula mukaaga ey’Isaaya kye kifaananyi ky’ekiseera okuva ku 9/11 okutuuka ku tteeka lya Sande, era essuula mukaaga kifaananyiriza 9/11. Essuula musanvu okutuuka ku mwenda biraga obubaka Isaaya bwe yawa abakulembeze ba Yuda abajeemu, n’ekifaananyi ekibaawo mu kiseera eky’okuteekebwako akabonero kw’abantu emitwalo kkumi nnya mu enkumi nnya, nga abatamiivu ba Efulayimu baserera. Mu kwolesebwa kwe kimu Isaaya yawandiika nti:
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Laba, nze n'abaana Mukama be yampa tuli obubonero n'ebyamagero mu Isirayiri okuva eri Mukama ow'eggye, atuula ku lusozi Sayuuni. Isaaya 8:18.
Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.
Isaaya n’abaana be be bubonero mu byama ebisangiddwa mu essuula omusanvu okutuuka ku omwenda. Essuula omusanvu okutuuka ku omwenda ziba ensinziro y’okulabirirwako mu kyolesebwa kyonna, bwe kikwata ku “olunaku olwo” oba “ekiseera ekyo.” Olunyiriri olw’ekkumi n’omunaana lulaga nti Isaaya n’abaana be be bubonero, era ebigambo ebiyetooloola olunyiriri olwo birambulula ebbanga ly’ekiseera obubonero obwo lwe bunaategeerekebwa.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
Era bangi mu bo balikwazika, ne bagwa, ne bamenyeka, ne bagwiira mu matego, ne bakwatibwa. Zinga obujulirwa, ssaamu akabonero ku tteeka mu bayigirizwa bange. Era ndilindirira Mukama, akweka amaaso ge eri ennyumba ya Yakobo, era ndimunoonya.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.
Laba, nze n’abaana Mukama be yampa tuli obubonero n’amagero mu Isirayiri okuva eri Mukama ow’eggye, atuula ku lusozi Sayuuni. Isaaya 8:15-18.
Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.
Abo “abalindirira Mukama” bukiikirirwa Isaaya n’abaana be babiri. Be abo Mukama gye yakisa “amaaso ge,” ekintu ekiranga abo abazuukuka ne bategeera ebyetaago by’okusaba kwa Levitiko 26 oluvannyuma lwa Julaayi 2023. Bazuukuka ne bategeera nti okwatula kwabwe kulina okuteekamu nti Mukama yabatambulira ng’abawakanya, kwe kugamba nti yakisa amaaso ge ku bo.
To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.
“Okusiba wamu obujulirwa, n’okuteeka akasirika ku mateeka” kye kuteekako akasirika ku emitwalo kkumi n’enna mu nkumi nnya, abagerageranyizibwa ne “abangi.” “Abangi” bayitibwa, naye abatono be balondebwa. Abangi bagerageranyizibwa ne Isaaya n’abaana be babiri, abakiikirira abatono. “Abangi” be abawala abasirusiru bataano, era olw’ensonga eyo ebintu bitaano bibatuukako, “basajjala, ne bagwa, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa.” Basajjala kubanga bagaanye obubaka bw’enkuba ey’oluvannyuma.
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.
Alyogera eri abantu bano n’emimwa egyesittaala mu njogera n’olulimi olulala. Abo be yabagamba nti, Guno gwe muwummuzo gwe muyinza okuwummuza abakooye; era guno kwe kuzzaamu amaanyi; naye ne baagaana okuwulira. Naye ekigambo kya Mukama kyababera nti, ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, eyo katono; bagende, bagwe emabega, bamenyeke, bagwe mu mutego, bakwatibwe. Isaaya 28:11-13.
In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.
Mu kiseera ky’okuteekebwa akabonero ekyogerwako mu essuula munaana, Isaaya alaga okugwa kw’ababi, nga kuliikiririrwa Akazi, era n’alaga kibiina kye kimu mu lunyiriri olw’ekkumi n’asatu olw’essuula amakumi abiri mu munaana. Ensonga lwaki "bagwa" ye nti baagaana obubaka bw’enkuba ey’oluvannyuma, obwali eri bo "layini ku layini" era ne buyanjizibwa abakiikirirwa ng’abalina emimwa egyeyuyaamu. Abayudaaya ababuusabuusa ku lunaku lwa Pentekosite baagamba abayigirizwa nti baali batamiivu kubanga tebaasobola okutegeera obubaka. Mu birowoozo byabwe, bwali nga buyanjizibwa mu mimwa egyeyuyaamu.
In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.
Mu nnyiriri ey’okusatu ey’Essuula ey’omusanvu, Isaiah ye alufa ow’obunnabbi eri mutabani we Shearjashub, oyo naye nga ye y’omega mu ngeri eri kitaawe, era ye y’alufa mu ngeri eri muganda we. Nga bakiikirira Alpha ne Omega, bayimirira aw’emiwunda ebiri egya zaabu okuva mu kifo ekitukuvu eky’eggulu we bikolera ekidiba, ddala ku luguudo olunene lw’enjira enkadde eya Jeremiah, mu nnimiro mwe lineni likyusibwa okuva mu mabala ne lifuuka kyeru ddala, nga Omubaka w’Endagaano atukuza batabani ba Levi, wamu ne Isaiah ne Shearjashub. Bw’aba amaze okutuuka eyo, aleetera kabaka omubi era omusiru Ahaz obubaka bw’enjira enkadde bwa Moses obwa Levitika amakumi abiri mu mukaaga obw’‘emirundi musanvu,’ obulaga mu nnyiriri y’emu nti ‘omutwe’ ye kabaka, oba obwakabaka bwa kabaka, oba ekibuga ekikulu ky’obwakabaka.
That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.
Ekisumuluzo ekyo kiggulawo omusana gw'Ekigambo kya Katonda, ne kisobozesa okulaba Olutalo lwa Ukraine olwatandika mu 2014 ng'ensonga eyogerwako mu bunnabbi bwa Bayibuli, era nga kiragibwa ng'ekituukirira mu kiseera eky'okussaako akabonero ku 144,000 n'ebyafaayo by'abapulezidenti abasatu ab'enkomerero ba United States. Obubaka bw'Omusulo ogw'Enkomerero buweereddwayo mu kitabo kya Yesaya mu essuula kkumi n'ekkumi n'emu, era bunnyonnyola ebyafaayo eby'omunda n'eby'ebweru eby'ennyiriri mukaaga ezisembayo eza Danyeri essuula kkumi n'emu. Olunyiriri olusooka, olwa amakumi ana, lulagiddwa mu kitabo kya Yesaya mu essuula mukaaga okutuuka ku mwenda, ate ne mu essuula kkumi n'ekkumi n'emu byonna ebikwata ku byafaayo eby'omunda n'eby'ebweru eby'obubaka obwaggulwawo mu 1989 biteekebwawo. Buli kitundu ekikulu eky'obubaka bw'omusulo ogw'enkomerero kiweereddwayo mu kwolesebwa.
The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.
Obulunyiriri obusembayo bw’essuula ey’ekkumi bulaga ebyo bimu ebyafaayo eby’obunnabbi, bye kiikirirwa mu bulunyiriri obusembayo bw’essuula ey’ekkumi n’emu. Essuula ey’ekkumi y’eby’ebweru, ate ey’ekkumi n’emu y’eby’omunda. Mu kitabo ky’Okubikkulirwa, amakanisa omusanvu biraga eby’omunda, ate ebisiba biraga eby’ebweru. Mu bulunyiriri obusembayo bw’essuula ey’ekkumi, obuyinza bwa Papa bukubira omukono ku Yerusaalemi, nga kifaanaanyiriza ekyawandiikiddwa ekirala ekiraga obuyinza bwa Papa nga butuuka ku nkomerero nga tewali ayamba, mu Danyeri essuula ey’ekkumi n’emu, olunyiriri lw’amakumi ana mu ttaano.
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.
Ku lunaku olwo anaayimirira e Nobu; anaakuunyisa omukono gwe eri Olusozi lw’omuwala wa Sayuuni, akasozi ka Yerusaalemi. Laba, Mukama, Mukama w’eggye, alitema ettabi mu ntiisa; n’abo ab’ekikula ekigulumivu balitemebwa, n’abeegulumiza banaassibwa wansi. Era alitemaatema ebisiko by’ekibira n’ekyuma, ne Lebanooni erigwa mu mukono gw’omuzira. Isaaya 10:32-34.
The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.
Enkomerero y’essuula ey’ekkumi kye kuggwaawo kw’ekiseera eky’okugezesa kw’abantu, era eyo we enkomerero ya Danyeri essuula ey’ekkumin’emu nayo eggalira.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Era alisimba weema za lubiri lwe mu wakati w’ennyanja ebbiri mu lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, so tewali amuyamba. Era mu biro ebyo Mikaeri, omulangira omukulu ayimirira olw’abaana b’abantu bo, aliyimirira; era walibaawo ebbanga ery’okubonaabona nga teribaddewo bwe lityo okuva lwe wabaawo eggwanga okutuusa ku biro ebyo; era mu biro ebyo abantu bo balinunulwa, buli anaasangibwa ng’awandiikiddwa mu kitabo. Danyeri 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Essuula ey’ekkumi etandika mu lunyiriri olusooka n’“unrighteous decree,” nga Sister White akirambulula ng’etteeka erya Sande.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Zibasanze abo abateekawo ebiragiro ebitali bya bwenkanya, n’abo abawandiika obukambwe bwe balagidde. Isaaya 10:1.
Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.
Essuula ey’ekkumi etandikira ku tteeka erya Ssande, erikwatagana n’olunyiriri lw’amakumi ana mu emu mu kitabo kya Danyeri, essuula kkumi n’emu, era eggwa n’ekifaananyi ekifaananako ne Mikaeri ayimirira mu byafaayo ebyogerwako mu olunyiriri lw’amakumi ana mu ttaano mu kitabo kya Danyeri, essuula kkumi n’emu.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
Ssabbiiti ey’ekifaananyi eteekeddwawo, nga bwe baateekawo ekifaananyi ekya zaabu mu ttale ery’e Dura. Era nga Nebukadduneeza, kabaka w’e Babulooni, yawa ekiragiro nti bonna abataagwa wansi ne basinza ekifaananyi kino battibwe, bwe kityo, walibaawo okulangirirwa nti bonna abatamussaamu ekitiibwa enteekateeka ya Sande balibonerezebwa nga bafungibwa mu nkomera era ne battibwa. Bwe batyo Ssabbiiti ya Mukama enyigirizibwa wansi w’ebigere. Naye Mukama agambye nti, ‘Zibasanze abo abalagira amateeka ag’obutali bwenkanya, ne bawandiika obukambwe kwe baalagira’ [Isaaya 10:1]. [Zefaniya 1:14-18; 2:1-3, byogezeddwa.] Manuscript Releases, voliyumu 14, 91.
In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”
Mu "musisi omunene" ogw’Okubikkulirwa essuula kkumi n’emu, oguyimirira etteeka erya Ssande mu lunyiriri olw’ekkumi n’asatu, waliwo obubonero busatu bwa Islamu obukwataganye ne "musisi" ogukankanya ensolo eva mu nsi ey’Okubikkulirwa essuula kkumi n’asatu, bw’eyogera ng’omusota omukulu. Mu Isaaya essuula kkumi, etteeka erya Ssande liyimirizibwa ng’ "etteeka eritali kya butuukirivu" erirangirirwaako "Zimugweko." Mu "musisi omunene" ogw’Okubikkulirwa essuula kkumi n’emu okuva ku lunyiriri olw’ekkumi n’asatu okutuuka ku lw’ekkumi n’omunaana, Islamu ey’ekibiwoobe eky’okusatu emanyibwa mu bubonero bwa Islamu bune n’okukuba kw’ekola ku Amerika mu kiseera ky’etteeka erya Ssande; "Era mu ssaawa eyo nyini ne wabaawo musisi omunene," ne "ekibiwoobe eky’okubiri kiwedde; laba, eky’okusatu kijja mangu. Era malayika ow’omusanvu n’afuuyira ekkondeere," "n’amawanga ne gasunguwala."
Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.
Essuula ey'ekkumi eraga obuyinza bwa Papa okuva ku linyiriri 41 mu Daniel 11 okutuuka ku linyiriri 45, nga obupapa buggwaawo. Olunyiriri 40 si kitundu kya mboozi y'essuula ey'ekkumi, kubanga Isaiah alaga 'ebyafaayo ebyekweka' eby'olunyiriri 40, nga obubaka bw'enkuba ey'oluvannyuma buweerezebwa eri ekkanisa eyavudde mu mazima, eyeyimiririrwa mu kifaananyi kya Ahaz. Ekkomerero ly'essuula 11 liraga okulokolebwa okuva mu buyinza bwa Papa mu byafaayo bimu.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.
Era Mukama alisalako ddala olulimi lw’ennyanja eya Misiri; era n’omukka gwe ogw’amaanyi alikunkumula omukono gwe ku mugga, aligukuba mu misulo musanvu, aleetera abantu okuyitamu ku ttaka eddugala. Era walibeewo oluguudo olukulu eri abasigadde ku bantu be abalibalekebwa okuva e Bwasuli; nga bwe kyali eri Isirayiri ku lunaku lwe yava mu nsi ya Misiri. Isaaya 11:15, 16.
Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.
Mu kitabo kya Isaya, essuula kkumi eraga eby’ebweru, ate essuula kkumi n’emu eraga eby’omunda eby’ebyafaayo bimu. Okufaanaganako okw’ebweru n’okw’omunda kulabika kungi mu Kigambo kya Katonda, era essuula zino ebbiri ezifanagana ziraga okulabula kwa malayika ow’okusatu nga Isaya bw’alaga. Okulabula kwa malayika ow’okusatu kumaze okunnyonnyolwa mu ngeri nnyingi okuyitira mu kusikirizibwa kwa Katonda, naye ennyonnyola eyayamba ennyo kwe kuli nti kulaga ebintu ebikwatagana n’okuggalawo kw’ekiseera ky’okugezesebwa, era ne kibussaamu amaanyi ku kyetaago ky’okwetegeka okw’obwannannyini. Isaya essuula kkumi eraga eby’okubaawo, ate essuula kkumi n’emu eyogera ku kwetegeka.
“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
Ebyo ebikwatagana n’okuggwaawo kw’ekiseera eky’okugezesebwa n’omulimu ogw’okutegekera ekiseera eky’okuluyirirwa, biwanjuliddwa mu bukkakafu. Naye abantu abangi tebategeera mazima gano ag’omugaso, nga bwe kyandibadde ng’ebyali tebyabikkulibwa. Sitaani alindirira okuggyawo buli kukwatibwako ku mitima okwandibafuudde b’amagezi okutuuka ku bulokovu, era ekiseera eky’okuluyirirwa kinaabasanga nga tebaweetegekedde.
“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
Bwe Katonda atuma eri abantu obulabula obw’omugaso omungi nnyo, okutuusa nga bulabikibwa ng’obubaka obw’ogerwa bamalayika abatukuvu ab’ebuuka mu bbanga wakati, alagira buli muntu aweebwa amagezi ag’okulowooza awulirize obubaka buno. Ebibonerezo eby’entiisa ebyayogerwa ku kusinza ekisolo n’ekifaananyi kyakyo (Okubikkulirwa 14:9-11) biteekwa okutwala bonna okunyikira okunoonyereza mu eby’obunnabbi, balyoke bategeere akabonero k’akisolo kye kali, era n’engeri gye bayinza okwewala okugifuna. Naye ebibiina by’abantu bingi bakyusa amatu gaabwe okuva ku kuwulira amazima, ne bakyukira eng ero z’obulimba. Omutume Pawulo yayogera, ng’atunuulira ennaku ez’oluvannyuma: “Ekiseera kijja lwe bataagumiikiriza kuyigiriza okulungi.” 2 Timoseewo 4:3. Ekiseera ekyo kituuse ddala. Ebibiina tebaagala mazima ga Bayibuli, kubanga gakontana n’okwegomba kw’omutima omwonoonyi ogwagala ensi; ate Setaani abawa eby’obulimba bye baagala.
“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.
Naye Katonda alibeera n’abantu ku nsi abalirwanirira okukuuma Baibuli—era Baibuli yokka—ng’ekipimo ky’ennyigiriza zonna n’omusingi gw’enkyukakyuka zonna. Ebirowoozo by’abasomye, ebimaliriza ebiva mu sayansi, ebikkiriza oba ensalawo z’amalukiiko g’eddiini—newaakubadde nga bingi era bitakkiriziganya ng’amakanisa ge gazeeyimirira—n’eddoboozi ly’abasinga obungi: tewali na kimu ku bino, newaakubadde byonna wamu, biteekwa kutwalibwa ng’obujulizi obuwagira oba obuwakana n’ensonga yonna ey’okukkiriza okw’eddiini. Nga tetunnakkiriza nnyigiriza yonna oba ekiragiro kyonna, tusaanidde okusaba obujulizi obweyolefu ‘Bw’atyo bw’ayogera Mukama’ okukyewagira.
“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.
Sitaani bulijjo agezaako okukyusa obwegendereza bw’abantu ku muntu mu kifo kya Katonda. Abalagira abantu okutunuulira abalabirizi, abasumba, n’abasomesa b’eddiini nga be bakulembeze baabwe, mu kifo ky’okunoonyereza mu Byawandiikibwa Ebitukuvu okutegeera obuvunaanyizibwa bwabwe bo bennyini. Awo, nga afuga ebirowoozo by’abo abakulembeze, asobola okukosa ebibiina bingi ng’okwagala kwe bwe kuli. Olutalo Olukulu, 594, 595.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.