Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Abo abayitiddwa okubalwa mu 144,000 kati bali mu kusunsulibwa kwabwe okw’enkomerero, era omutendera guno gwe gw’okukemebwa ogushingiridde ku kutondebwa kw’ekifaananyi ky’ensolo. Omutendera guno gw’okukemebwa gutandikira mu nnyumba ya Katonda, kubanga okusala omusango kutandikira bulijjo mu nnyumba ya Katonda, era oluvannyuma ekisibo ekirala kya Katonda kisanga omutendera gumu gwe gumu ogw’okukemebwa. Oboolyawo akabonero ak’obunnabbi akasinga obukulu mu kutondebwa kw’ekifaananyi ky’ensolo kwe kuno: kibaawo emirundi ebiri; kisooka mu United States, oluvannyuma mu nsi yonna. Mu by’obunnabbi, kino kitegeeza nti ekifaananyi ky’ensolo ekiri mu nsi kye kulabisibwa okw’enkomerero kw’ekifaananyi ky’ensolo, era bwe kityo, ekirabirizo kyonna ky’ekifaananyi ky’ensolo ekyaaliwo nga tekunnaba kubeerawo ekyo ekiri mu nsi yonna, kyali kyokka ekisiikirize ekyalabirizanga ekituufu.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Okusalirwa omusango kwatandika mu nnyumba ya Katonda nga 11 Ssebuttemba 2001. Olunaku olwo lwali lufaananyiziddwa nga 11 Agusito 1840, bwe yakka omumalayika w'Okubikkulirwa essuula ey'ekkumi, ng'akutte mu mukono gwe ekitabo ekitono nga kigudewo. Omumalayika w'essuula ey'ekkumi bwe yakka, yategeeza nti okusalirwa omusango kw'Obupurotesitanti kwali kutandise. Buli gw'Katonda asalira omusango, asoose kumulabula, era okukakasa ku nkola ya Miller ey'okubala ebiseera kwongera obuzito ku kubalirira kwe okw'okusalirwa omusango okwali kukwatagana n'Okukomawo kwa Yesu olw'okubiri. Okugezebwa kw'Abapurotesitanti kwali kutandise okuva nga 11 Agusito 1840, era mu 1844 Abapurotesitanti baali bafuuse bawala ba Loma. Ekiseera okuva mu 1840 okutuuka mu 1844 kifaananyiriza ekiseera okuva nga 11 Ssebuttemba 2001 okutuuka ku tteeka erya Ssande erijja mangu.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Ebyo ebiseera bibiri byakiikirizibwanso mu kaseera okuva ku kusabatizibwa kwa Yesu, Omwoyo Omutukuvu bwe yakkira ku ye, okutuusa ku musaalaba. Ebyo ebiseera bisatu byonna byafaananyizibwa emyaka kikumi mu abiri egyaweereddwa ensi eyasooka amataba, okutuusa ku mataba. Bulijjo wabaawo obubaka bw’okulabula obulambulula okusala omusango okw’ekiseera ekyo mu byafaayo. Waliwo n’ebyafaayo ebitukuvu ebikwata ku kiseera kino mu nnaku ez’enkomerero.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nuuwa yabuulira okumala emyaka 120, ne kuddako ekibonerezo ky’amataba ne kituuka. Kristo yabuulira okumala ennaku 1260, ne kuddako ekibonerezo ky’omusalaba. Obubaka obulabula bwa Yokaana Omubatiza bwafuna amaanyi ku lubatizo lwa Kristo, era awo Yesu n’atwalibwa mu ddungu okumala ennaku 40. Ezo nnaku 40, wamu n’ebigezo bisatu ebyaddirira ku nkomerero y’ennaku ezo 40, bituyigiriza nti nga obubaka bumaze okufuna amaanyi—nga bwe kimanyibwa olw’okukka wansi kwa kabonero akitukuvu, ng’Omwoyo Omutukuvu bwe yakka ku lubatizo lwe, era n’okukka wansi kw’abamalayika bombi ab’Okubikkulirwa essuula 10 n’e 18—omutendera gw’okugezesebwa gutandise. Bwe kabonero ka Katonda kakka wansi, obubaka bw’omusango obubuulirwa abo abali okusalirwa omusango mu kiseera ekyo bufuna amaanyi, era ekibiina ekisalibwa omusango kiba kyingidde mu kiseera ekirambikiddwa, ekiggwaawo ku kuggalwawo kw’ekiseera kyabwe ky’okugezebwa.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Olunyiriri lwa Yesu lulaga ebiseera bibiri eby’okujulira. Ekisooka kyali obujulizi bwe obw’obwannannyini okumala ennaku 1,260; oluvannyuma obujulizi bwe mu maaso g’abayigirizwa be okumala ennaku endala 1,260 okutuusa Stefano lwe yakubibwa amayinja.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Awo malayika n’agamba nti, ‘Alikakasa endagaano n’abangi okumala wiiki emu [emyaka musanvu].’ Emyaka musanvu oluvannyuma lw’Omulokozi okutandika obuweereza bwe, Enjiri yalina okubuulirwa naddala eri Abayudaaya; emyaka esatu n’ekitundu Kristo ye yennyini n’abuulira; oluvannyuma Abatume ne babuulira. ‘Mu wakati wa wiiki alikomya ssaddaaka n’ebiweebwayo.’ Danyeri 9:27. Mu ntandikwa ya mwaka gwa A.D. 31, Kristo, ssaddaaka entuufu, yaweebwayo ku Kalivari. Awo ekitimba eky’omu Yeekaalu ne kiyulibwa mu bibiri, nga kiraga nti obutukuvu n’omugaso ogwali mu nteekateeka y’okuwaayo ssaddaaka byali biveewo. Ekiseera kyali kituuse ssaddaaka n’ebiweebwayo eby’ensi okukoma.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
Esaabiiti emu—emyaka musanvu—yaggwa mu A.D. 34. Olwo, bwe battira Stefano mu kumutera amayinja, Abayudaaya ne bakakasa mu nkomerero okugaana kwabwe enjiri; abayigirizwa abaasaasaanyizibwa olw'okutulugunyizibwa "ne bagenda wonna wonna nga babuulira ekigambo" (Ebikolwa 8:4); era siwaddeko, Sawulo omutulugunya yalokoka, n'afuuka Paulo, omutume eri Abannamawanga. The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Olunyiriri lwa Nuu, Kristo, Abamillerite n’abantu 144,000 bonna bawa obujulizi ku kiseera mwe abagendereddwa abaalondeddwa bakemebwa olw’obubaka obulabula. Okugabibwa amaanyi kw’obubaka kulaga okutandika kw’ekiseera eky’okukemebwa, era kiggwa nga waggaddwawo ebbanga lyabwe ery’okugezesebwa. Mu lunyiriri lw’obunnabbi lwa Yesu wategeerwamu ebiseera bibiri eby’obujulizi. Ebyo ebiseera bibiri eby’obujulizi bifaananyiriza obubaka bubiri obulabula obuyimiririzibwa omulayika eyakka ku Septemba 11, 2001, eyatuukiriza Okubikkulirwa 18:1-3; oluvannyuma n’addirirwa eddoboozi ery’okubiri ery’olunyiriri oluna n’ebiddirira mu ssuula ey’ekkumi n’omunaana.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
Noolwekyo mu mulimu ogw’enkomerero ogw’okulabula ensi, okuyita okubiri okw’enjawulo kuweerezebwa eri amakanisa. Obubaka bwa malaika ow’okubiri buno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekinene, kubanga yaanywesa amawanga gonna omwenge ogw’obusungu bw’obwenzi bwe.’ Era mu ddoboozi ery’amaanyi ery’obubaka bwa malaika ow’okusatu wawulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Muvemu gy’ali, mmwe bantu bange.’ Review and Herald, 6 Desemba 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Ekiseera ekyasooka kye ky’okusala omusango ekitandika mu nnyumba ya Katonda, era ku tteeka erya Ssande eriri kumpi okutuuka, ekiseera ekyokubiri eky’okusala omusango kitandika n’obulabula nti muvemu mu Babulooni. Olunyiriri lwa Kristo okuva mu kubatizibwa kwe okutuuka ku musaalaba lukiikirira September 11, 2001 okutuusa ku tteeka erya Ssande mu United States ey’Amerika, era ekiseera okuva ku tteeka erya Ssande mu United States ey’Amerika okutuusa lwe buli ggwanga liwalirizibwa okukkiriza Ssande nga Lunnaku lw’okusinza olw’ensi yonna kye kiseera ekiggwaawo nga eggwanga ery’enkomerero ddala limaze okugondera.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Ekiseera kino kitandikira ku tteeka erya Sande mu United States era kiggwa nga eggwanga ery’enkomerero livuunamira obuyinza bwa Paapa. Entandikwa y’ekiseera ekyokubiri eraga nti ekiseera ekyasooka kiggweeredde, era byombi birina amateeka ga Sande agaalabirizibwa edda mu bujulizi bwa Loma. Etteeka erya Sande eryasooka mu mwaka gwa 321, ryaaleetebwa mu buyinza bwa Loma ey’obupagani. Etteeka erya Sande eryaaleetebwa mu buyinza bwa kkanisa ya Paapa liyimirirwa omwaka gwa 538. Etteeka erya Sande mu United States lye 321, ate etteeka erya Sande erisindikibwa ku eggwanga ery’enkomerero lye 538. Etteeka erya Sande mu United States lilaga okutuuka kw’obubaka bw’okulabula, oluvannyuma ne bulangirirwa ekibendera ekyatondebwa ku bagobebwa ba Isirayiri.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Akabonero akalaga ekkubo ako ke mwaka gwa 321, era kalaga entandikwa y’ekiseera eky’okugezesebwa kw’amawanga gonna ku nsonga ya Ssande. Ekiseera ekyo kiggwa nga eggwanga ery’enkomerero lifukamira Loma, era ekyo kyafaananyizibwa mu kabonero akalaga ekkubo ak’omwaka gwa 538. Ekiseera okuva mu 321 okutuuka mu 538 kyafaananyizibwa ekiseera okuva ku musaalaba okutuuka ku kumukuba amayinja kwa Stefano. Nga Stefano ng’akubibwa amayinja yalaba Kristo ayimiridde ewatukuvu ery’omu ggulu, nga kyafaananyiza okuyimirira kwa Mikaeri ku kuggalawo kw’ekiseera ky’obusaasizi ky’abantu.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Olunaku lwa 11 Sebutemba 2001 lwalaga okutuuka kw’okulabula okw’ennyiriri essatu ezasooka ez’omu ssuula ey’ekkumi n’omunaana, era kino kyakakasibwa mu bubaka bw’obunnabbi obwateekebwa mu maaso omunabbi omukyala Ellen White, eyagamba nti bwe binaagibwawo ebizimbe ebikulu eby’e New York City olw’okukwatibwako kwa Katonda, ennyiriri ezo essatu zinnaatuukirizibwa. Era lwalambikibwa ne Patriot Act, ekyali akabonero eri abo abaagala okulaba, nti ensonga y’amateeka eya Bungereza eyagamba nti omuntu abeera taliiko musango okutuusa lwe kizuuliddwa nga alina musango, yarekerwawo ne baddiramu amateeka g’Abaroma ag’agamba nti omuntu abeera musango okutuusa lwe kizuuliddwa nga taliiko musango.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Patriot Act yalaga entandikwa y’omusango ku Bwadiventisiti b’Olunaku Olw’omusanvu obwa Laodikeya. Ekiseera ekyo kiggwa ku tteeka lya Sande mu United States. Abadiventisiti b’Olunaku Olw’omusanvu ab’e Laodikeya abaliyitamu bulungi mu kiseera ekyo eky’okusunsulwamu, oluvannyuma banaalangirira obubaka bw’okulabula obuli mu omusulo ogw’okuna ogw’omu ssuula ey’ekkumi n’omunaana, obuggwawo n’eggwanga ery’enkomerero erivuunamira Roma. Ekiseera ekyo kitandika n’etteeka lya Sande mu United States era kiggwa ku tteeka lya Sande ery’enkomerero.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Bwe tutegeera bubi nti waliwo ebifaananyi bibiri eby’ekisolo ebikakasibwa ku bujulizi bw’abajulizi abasukka ku babiri, olwo tunaategeera bubi omulimu oguyimiririrwa mu nnyiriri essatu ezisooka ez’Okubikkulirwa essuula ey’ekkumi n’emunaana ogwatandika mu 2001, n’omulimu ogutandika mu nnyiriri ey’okuna ey’Okubikkulirwa essuula ey’ekkumi n’emunaana.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Bwe tukozesa okulambulula okw’obutereevu kwa Mukyala White ku kukkira kwa malaika eyogerwako mu Okubikkulirwa 18 mu 1888, era n’okutegeeza kwe nti malaika gwe ogwo ali wa biseera eby’omumaaso, tulaba nti 1888 kifaananiriza 2001. Malaika w’Okubikkulirwa, atangaza ensi n’ekitiibwa kye, yakka ku nkuŋŋaana eza Minneapolis mu 1888, era yakikola nate nga ebizimbe ebinene eby’e New York City byagwa.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Ekiseera okuva ku kubatizibwa kwa Kristo okutuuka ku musaalaba, n’ekiseera okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844, n’ekiseera eky’emyaka kikumi mu abiri gya Nuuwa, bituwa obujulizi busatu ku kiseera eky’okusalirwa omusango. Omwaka gwa 1888 gutuwa omujulirwa ogw’okulabika kw’okujeemera okwawandiikibwa mu nkung’aana ez’e Minneapolis, era Nuuwa alaga okuggibwako Omwoyo Omutukuvu ku abo abaagaana obubaka. Okujeemera kw’abaaliwo nga Amataba tebunnabaawo, wamu n’okujeemera kw’abakulembeze b’ekkanisa mu 1888, byombi bikwatagana n’ebyafaayo bya Kola, Dataani ne Abiiramu mu byafaayo bya Musa, ebyo bye malayika yagamba Mukyala White nti byali biddamu mu Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Okuva ku tteeka eriyitibwa Patriot Act okutuuka ku tteeka ery’okusinza ku Ssande mu Amerika Amagatte kuyimirira ng’ekiseera eky’okukemebwa eri Obwadiventisti bw’Olunaku olw’Omusanvu obw’eLaodikiya. Obujeemu ku bubaka obulabula obutegeeza okusalirwako omusango kwabwe kiraga okuggyibwawo kwa Mwoyo Omutukuvu, era olw’ekyo ne kufukibwa kw’obulimba obw’amaanyi ku bawala ab’amasirusiru ababi ab’omu mulembe ogwo. Obujeemu buno bwasimbibwa ku mubaka omulonde, nga bwe kirabikira ku Nuuwa, Musa, Abakadde Jones ne Waggoner, era n’ate Mukyala White. Obujeemu ku bubaka obulabula n’omubaka w’omulembe ogwo businzira ku “mafuta” mu mulembe gw’olugero lw’abawala ekumi.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Abo abaleeta obubaka obulabula bakikola kubanga balina ‘amafuta’, era amafuta ago ge gennyini obubaka obulabula. Enjawulo wakati w’ebika byombi n’olwekyo eva ku nkozesa entuufu z’amateeka ag’okunnyonnyola obunnabbi, agakkirizibwa abo abaatambulizanga obubaka bw’omumalayika asooka n’ow’okubiri, agayimiriziddwa ng’amateeka ga Miller ag’okunnyonnyola, era n’amateeka ag’okunnyonnyola obunnabbi agakkirizibwa abo abaatambulizanga obubaka bw’omumalayika ow’okusatu.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
Ekigezo ekiragibwa nga "okutondebwa kw’ekifaananyi ky’ensolo," n’olwekyo kiteekwa okuba ekigezo ekikwata ku ngeri ekifaananyi ky’ensolo gye kitondebwa mu kigambo kya Katonda eky’obunnabbi.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Okuva ku Eteeka erya Patriot mu 2001, eryafaananyizibwa Eteeka lya Blair mu 1888, n’eri eryo ne lyafaananyizibwa Okulangirirwa kw’Obwetwaze mu 1776, okwafaananyizibwa Okubatizibwa kwa Kristo, okwafaananyiza olunaku lwa 11 Ogw’omunaana 1840, byonna biwagira amazima nti ekigezo ky’okusala omusango kitandika n’obubaka bw’okulabula obunywezeddwa amaanyi obwetaagisa okutwalibwa okuva mu mukono gw’omulayika oluvannyuma ne bulyibwa.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Okuyigiriza okw’obunnabbi okulaga Amerika nti be abanyazi b’abantu bo kutabula ensonga nnyingi olw’amagezi gaayo, era ezo nsonga emirundi mingi ze ziba obujulizi obutereevu mu kuteekawo ebitundu eby’okutondebwa kw’ekifaananyi ky’ensolo. Omu ku ngeri ez’okulaga nti okukemebwa kuno kwa bunnabbi mu butonde bwakwo kwe kukozesa amateeka ag’omusingi ag’obunnabbi okulaga amazima agategeerekeka yokka bw’okkiriza Roma nga kye kikiikirirwa abanyazi b’abantu bo.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Okulabirako kuno kuvudde mu emitendera etaano gy’ebyafaayo mu Adiventisimu, mwe mwabangawo empaka ku Roma ng’akabonero. Kati tuli mu ya nkomerero, oba ey’omukaaga, ku bitundu bino by’ebyafaayo ebirimu empaka, era empaka eziriwo kaakano zifaanana ddala n’ezo eziragiddwa ku echati ya 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Kyangu okulaba amazima gano bw’ookozesa mu ngeri entuufu amateeka g’obunnabbi. Eteeka ly’obunnabbi eririna okukozesebwa lye lino: ebifaananyi biba n’ebitegeeza ebisukkaemu kimu, era ekitegeeza ekikozesebwa mu kitundu ky’Ebyawandiiko kirambikibwa ekitundu ekyo kyennyini. Kabaka w’e Siriya, Antiochus III Magnus, yatuukiriza olutalo olw’olunyiriri olw’ekkumi mu essuula ey’ekkumi n’emu eya Danyeri; era yatuukiriza olutalo lwa Raphia mu olunyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebiri; era yatuukiriza olutalo lwa Panium mu olunyiriri olw’ekkumi na ttaano. Okukontana kw’Abamillerite okwalabikibwa ku olupapula lwa 1843 kwali kuno: endowooza ey’obulimba ey’Abaprotestanti yalaga nti ekigambo “abanyazi” kyali kitegeeza Antiochus Epiphanes, ate n’amazima nga gakuumibwa nti “abanyazi” baali akabonero ka Loma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Ennyiriri ez’ekkumi okutuuka ku kkuminettaano zaasooka okutuukirizibwa mu byafaayo bya Antiochus III Magnus, era ennyiriri ezo n’okuddamu okwo mu byafaayo bituwa abajulirwa babiri ku kutuukirizibwa kw’ennyiriri ezo mu nnaku ez’enkomerero, kubanga bannabbi bonna baayogera mu butereevu obusinga ku nnaku ez’enkomerero okusinga nnaku ze baabeerangamu.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Wamu n’etteeka eryateekebwawo erikwata ku kifo awateekebwa obujulizi bwa nnabbi, era tulina ne Muky. White eyawandiika mu butereevu nti, “ebingi mu byafaayo ebyaliwo mu kutuukirizibwa kw’obunnabbi buno [Danyeri essuula ey’ekkumi n’emu] bijja kuddamu.” Antiyokusi III Magnus akiikirira United States ng’eggye erikolerera mu kifo kya Roma ey’Abapapa. Abaprotestanti baagamba nti abambuzi baafaananyizanga Antiyokusi omulala, kyokka Abamillerite baamanyi nti kyali Roma. Kakano oludda olumu lutuuma United States ng’abambuzi, ate oludda olulala lunywerera ku mazima ag’ensinziro.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Bwe kiba nti etteeka eriraga nti obubonero buba n’amakulu agasukka mu kamu, era amakulu gaabwo gasinziira ku mbeera gye gakozesebwamu, kale okulambulula Amerika ey’Obumu ng’ababbi kigenderana n’engeri Abaprotestanti gye balambulula Antiochus ng’ababbi; naye kati Antiochus ye kabonero ka Amerika ey’Obumu mu nnaku ez’enkomerero.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Omulamwa n’obukwatirizi bw’ekitundu kino bukwatira ddala ku kibuzo ekigamba nti obuyinza ki obweyetuumya okuteekateeka n’okunyweza kwolesebwa; era n’olwekyo, okussa essira ku nsonga eno kituufu era kya nsonga. Ekyo kisigamiziddwa ku bajulirwa bangi, kubanga n’emikutu gy’ebyafaayo emirala egy’okuwakana ku Roma ng’akafaananyi gikakasa ensonga y’emu. Ensonga eyo ye nti abo abali ku ludda olutali lutufu ku nsonga eno bulijjo basimba Amerika mu kifo kya Roma. Naye singa tokkiriza nti bifaananyi bisobola okuba n’amategeezo agasinga ogumu, oba ng’okikkiriza naye nga tonnaba kumanyirirwa kimala okwesiga ddala etteeka eryo, olwo kijja kubeera nga tekisoboka okugoberera amagezi agagenda okukozesebwa kati.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Buli buyinza obw’ennyanga bbiri buyimirira Amerika mu nnaku ez’enkomerero. Falaansi ye buyinza obubiri obuyimirirwa Soodomu ne Misiri. Obusiraamu nabwo buyimirira Amerika, kubanga Amerika ye nnabbi w’obulimba mu kwogera ku buyinza bwa Papa obwa Yezeberi. Amerika ye Salome nga ali wansi wa Herodiya. Balaamu naye akafaananyi k’annabbi w’obulimba, newaakubadde emboozi ye eyitiridde obuzibu okusinga okuba nnabbi w’obulimba bwokka.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Obunnabbi bwa Balamu, obwawandiikibwa nga amaze okukisa Isirayiri emirundi esatu, bukwatagana n’Obusiraamu mu ngeri nnyingi. Endogoyi kifaananyi ky’Obusiraamu, era tosobola kugyamu endogoyi eyogera mu mboozi ya Balamu. Abasajja ab’amagezi okuva ebuvanjuba abaajja okusinza omwana Yesu baakulemberwa obunnabbi bwa Balamu. Obusiraamu mu bivuma bisatu eby’Okubikkulirwa essuula ey’omwenda buwakirira nnabbi ow’obulimba Muhamadi.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Bwe otegeera nti obubonero buba n’amakulu agasinga kamu, tewali kubuusabuusa nti olitegeerangawo nti amazima amangi ga mugaso nnyo okutuusa ne gakiikirirwa n’obubonero obw’enjawulo. Akabonero akanyweza okwolesebwa kye kabonero ka Loma, era n’olwekyo kirabika bulungi nti Loma yandiba omulamwa omukulu mu bunnabbi bwonna obuli mu Baibuli. Omu ku bubonero obwamaddala era obumaze okukakasibwa obwa Loma ye Kabaka w’e Bukiikaddyo mu Danyeri essuula ey’ekkumi n’emu. Kabaka w’e Bukiikaddyo aggwawo nga tewali amuyamba ye buyinza bwa Paapa, Ekkanisa y’e Loma, Paapa w’e Loma, omuntu w’ekibi.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Mu mpaka za Uriah Smith, kyagambibwa nti kabaka w’obukiikakkono mu olunyiriri lw’amakumi asatu mu mukaaga yali Bufalansa, ate kabaka w’obukiikakkono mu olunyiriri lw’amakumi ana yali Buturuki. Byombi, Bufalansa ne Buturuki, bye bubonero bwa Amerika mu ngeri ez’enjawulo, naye, nga bwe kyali n’Abaprotestanti, era nga bwe kiri n’okutuusa leero, mu mpaka za Smith yeagaana amazima nti kabaka w’obukiikakkono ye kabonero ka Roma ya mu biro bya leero, era n’agamba nti akabonero ka Roma kaali kakiimirirwa akabonero ka Amerika mu nsi ya Bufalansa, era nate nti akabonero ka Roma kaali akabonero ka Amerika nga kakiimirirwa mu nsi ya Buturuki.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Eky’okusinziirako kati kirimu ennyiriri ssatu: ebyafaayo by’Abamillerite, ebyafaayo bya Uriah Smith, n’ebya wano ne kaakano. Mu buli kimu ku eby’okulabirako ebyo mulimu obutakkaanya ku akabonero ka Loma, akakozesebwa mu ngeri enkyamu olw’okutegeera enkyamu Loma ng’akabonero k’eggwanga lya Amerika.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Olunyiriri lw’obutakkaanya ku ‘ekya buli lunaku’, mu kitabo kya Danyeri, ligumyawo essira gumu ddala ery’okuwakanya amazima agakwata ku kifaananyi kya Loma, newankubadde nga waliwo eby’enjawulo ebimu eby’amaanyi mu byafaayo bino.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Amagezi agava mu kamodeli k’obunnabbi ka Uriah Smith galeese abagoberezi be okuteeka mu ngeri etali ntuufu ekibonerezo eky’omukaaga mu ssuula kkumi n’omukaaga ey’Okubikkulirwa. Ekizibu ekikulu mu ngeri Smith gye yakozesaamu essuula kkumi n’omukaaga—okuggyako okwegezaamu kwe okutwalira ddala buli kintu mu kiseera we byonna biteekwa okutegeerwa mu Bw’Omwoyo—kye kyali obutayinza okulaba enteekateeka entongole ey’omukago ogw’essatu ogw’ejjoka eddene, ensolo, n’onnabbi ow’obulimba. Bw’ateeka mu kifo ky’amakulu agatufu g’obubonero amakulu agava mu kunnyonnyola kwe okw’obwanannyini, amagezi ga Smith gaziyiza okutegeera engeri omukago ogw’essatu bwe guzimbibwa, era engeri gye guzimbibwa ye “ekukemebwa ekukulu eri abantu ba Katonda, mwe bulokozi bwabwe obutaggwaawo bunaasalibwawo.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Okukozesa bubi obubonero bwa Ruumi kwe kugezako kwa Setaani okuziyiza abantu ba Katonda ab’ennaku ez’enkomerero okulaba si Ruumi ya leero yokka, naye n’engeri Ruumi ya leero gye eetondekeddwa. Obwetaavu bw’okutegeera ebiranga eby’obunnabbi ebikwatagana n’okwegatta wamu kw’Amawanga Amagatte, obuyinza bw’obupapa n’Amerika kulimu ebyavamu eby’olubeerera.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Mu kitabo kya Danyeri mulimu ekigezo eky’enjawulo ekiraga ennyo obukulu bw’okutegeera enkolagana z’obuyinza buno busatu, era mu kitabo ky’Okubikkulirwa mulimu ekigezo ekirala eky’enjawulo ekissa essira ku nsonga zino ez’emu. "Ekya bulijjo" mu kitabo kya Danyeri William Miller yakitegeera nga kitegeeza Roma ey’obupagani ng’asoma Abatesalonika ab’ekyokubiri. Miller yategeera okuva mu njogera ey’enkolagana ey’obunnabbi wakati wa Roma ey’obupagani ne Roma ey’obupapa mu Abatesalonika ab’ekyokubiri nti ekigambo, "ekya bulijjo," kyali akabonero ka Roma ey’obupagani, era ekivve eky’okuzikiriza ne kiba Roma ey’obupapa.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Naye kye tusiimattira kwe nti mu Abatesalonika Eky’okubiri, enkolagana wakati wa Roma ey’abapagani ne Roma ey’obwa Papa eyogerwako mu ngeri ey’okusomesa nti bw’oba nga totegeera enkolagana y’amaanyi ago gombi, ofuna okulimbibwa okw’amaanyi, era n’ozikirira emirembe gyonna.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Kino kye kulabula kw’ekibonerezo eky’omukaaga, mu kyo si eddiragoni yokka, eyali Roma y’Abapagaani mu Abatesalonika Ab’Okubiri, n’ekisolo, ekyali ‘omusajja w’ekibi’ mu kitundu ekyo, naye era mu ssuula ey’ekkumi n’omukaaga mulimu n’nnabbi w’obulimba. Ekitundu kino kissa essira nnyo ku bukulu bw’okutegeera enkolagana y’amaanyi ag’omu mukago ogw’obusatu ogwa Roma ey’omu biro bino, ekyo kye Babiloni ey’omu biro bino.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Empaka ku "ekya buli lunaku" zikwata ku mpaka ezo zimu ddala ez'ennaku ez'enkomerero, naye zigaziya ennyo okutegeerwa kwazo nga ziyongerako obukulu bw'okutegeera enkolagana wakati w'obuyinza busatu obukola Loma ey'omulembe guno. Okugaana okulaba amazima gano, kwe kukakasa okufuna obulimba obw'amaanyi ng'empeera yo.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Mu butakkaanya obuliwo kaakano, abo abalambika Amerika ng’abanyazi bawoneka nga tebasobola na kukkiriza nti kirina amakulu nti Amerika eyolesebwa emirundi mingi ng’eri wansi w’obuyinza bwa Papa, wabula si ng’eyo yennyini obuyinza bwa Papa. Amagezi ga bulijjo gamanya nti obuyinza obulamulira enkolagana mu byobufuzi, mu byafaayo, mu bufumbo ne mu bunnabbi bwa Bayibuli bwe butwalibwa nga mutwe, era omutwe yeegulumiza okutuukiriza okwolesebwa, oluvannyuma ne gugwa.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Endowooza erambulula Amerika ng’ebabbi, terisobola okukozesa ebyafaayo ebyaliragirwa era oluvannyuma ne bituukirizibwa, okuva mu 321 okutuuka mu 538. Akabonero akiraga Amerika kalina okugwaawo okusooka nga “omuntu w’obujeemu” tannabikkulibwa. “Omuntu w’obujeemu” abikkulibwa nate mu nnaku ez’enkomerero, era nga tannabikkulibwa Amerika erina okugwaawo okusooka.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Etteeka lya Sande mu United States te litegeeza nti United States ye Roma ey’emulembe guno; litegeeza nti okuzikirira kw’eggwanga kutuuse, era nti United States yawuddwa ddala ku butuukirivu. Roma ey’emulembe guno evumbulwa United States bw’egwa ku tteeka lya Sande ye obuyinza bwa Papa, era awo awo obuyinza obwo bw’amaze okuwangula omunywanyi waabwo, nnabbi w’obulimba.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
'Ekya bulijjo' mu Kitabo kya Danyeri n’enkwatagana yaakyo n’obubaka bwa William Miller, era n’obukulu bw’okutegeera kwa Miller okwasinziira ku Abatesalonika Eya Kubiri, essuula ey’okubiri, wamu n’okulabula okukuuma ebyambalo byo mu ekibonerezo eky’omukaaga, byonna bino biraga ebitundu okuva mu mpaka ezo ezikola ku nsonga ez’olwaleero.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Okulabula okw’Abatesalonika Ab’Okubiri essuula ey’okubiri mu nnaku ez’enkomerero kwe kukwatagana n’ekibiina ekiraga Amerika ng’akabonero, naye ne kigaanira okukulemberwa ekitangaala ekikwata ku nkolagana ya Amerika ne Roma ey’obwa Papa. Bwe bakola bwe batyo, baliraba enkolagana si ya Roma ey’obwa Papa ne Amerika yokka, naye era n’Amawanga Amagatte, obuyinza bw’ejjoka eddene obwogerwako mu Okubikkulirwa essuula ey’ekkumi n’omukaaga.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Nga bwe byali eri Uriah Smith, A.G. Daniells ne W.W. Prescott, abo be Sister White yategeeza nti tebasobola kulowooza okuva ku kivaako okutuuka ku kivuddeko, bw’otyo n’abo abagaana okugoberera ekigambo kya Katonda eky’obunnabbi bwe kibakulembera mu kulambulula enkolagana y’obuyinza obusatu buno mu nnaku ez’oluvannyuma.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Nga bwe kiri ku mpaka ez’olubereberye, ez’omu kiseera kino, n’eza Uriah Smith, empaka ku nkolagana y’obuyinza busatu, nga bwe ziragirwa mu Abatesalonika ow’okubiri ne mu kibonoobono eky’omukaaga, zikwolesa okutaputa okw’obwannannyini okuyolekeza ku Amerika, naye zigaana okulaba ebimu ku birango bya obunnabbi ebikwata ku Amerika ebyandibabbulidde obutali butuufu mu ndowooza yaabwe era, kisoboka, ne bibaleeta mu musana.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Oluvannyuma lwa nga 11 Sebuttemba 2001, obutakkaanya ku bikoko bina bya Yoweeri ne buvaayo. Amazima kye nti ebikoko ebyo byakiikirira okuzirika mu by’omwoyo nga kyeyongera mu Ekkanisa y’Abadiventisti ab’Olunaku Olw’omukaaga eyali mu mbeera ya Lawodikiya, olw’okuleetebwa munda mu yo enjigiriza za Katolika n’eza Baprotestanti abajeemera. Era nate, enkozesa entuufu ey’ebikoko bino bina ye Loma, naye okutaputa okw’omuntu kwagamba nti byali Obuyisiramu, obuli akabonero k’annabbi ow’obulimba, era n’olwekyo akabonero ka Amerika. Olunyiriri ku lunyiriri, obutakkaanya okuva mu byafaayo by’Abadiventisti bye tukozeeko kakano, byonna byogera ku mazima gumu.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Oludda olutali butuufu, ng’okusinzira ku bajulizi bana, lutegeeza nti abeenyazi be Amerika, era ng’okusinzira ku bajulizi babiri, entegeera y’oludda olutali butuufu ku Amerika nga k’akabonero si ntuufu. Abasuubirwa ba Katonda ab’obudde obw’enkomerero okubalirwa mu 144,000 kaakano bali mu kugezesebwa okw’obunnabbi. Si kugezebwa okutuukirizibwa nga kusuula akalulu koka ku ludda luno oba olulala. Kugezebwa kuno kuyitibwamu bulungi ddala bwokka singa amateeka g’obunnabbi gakozesebwa mu butuufu. Okusobola okuzuukusa abantu be ab’ennaku ez’enkomerero ku nsonga nti tebayiga munda ddala nga bwe kyetaagisa, Empologoma ey’ekika kya Yuda yakkiriza enjigiriza ez’obulimba ziyingizibwe.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Okuba nti mu kisinde kino wazuukidde obuyigiriza obw'obukyamu kulaga nti obusobozi bwaffe ku muntu ku muntu mu by'amateeka ag'okutaputa eby'obunnabbi bubunafu okusinga bwe bulina okubeera. Roma etekawo ekyolesebwa, era ekyolesebwa eky'ennaku ez'enkomerero kye kuyimuka n'okugwa okwasembayo kwa kabaka ow'Obukiikakkono. Oyo "kabaka" ye "omuntu w'ekibi", era "omuntu w'ekibi" ye "ekyama ky'obujeemu", era ye n'oyo "omubi." Ye mulabe wa Kristo, era alagibwa mu kifaananyi nga "abanyazi b'abantu bo", era ye "omutwe" wa Roma ya kakati.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Abo abakyama mu kutegeera kwabwe ku kigambo, abalemererwa okulaba amakulu ga Anti-Kristo, bajja ddala okweyimiriza ku ludda lwa Anti-Kristo. Tewali budde kati bwaffe okufaananagana n’ensi. Danyeri ayimiridde mu mugabo gwe ne mu kifo kye. Obunnabbi bwa Danyeri n’obwa Yokaana busaanidde okutegeerwa. Bunyonyola buli bumu ku bulala. Buwa ensi amazima agasaanidde buli omu okutegeera. Obunnabbi buno busaanidde okuba obujulirwa mu nsi. Mu kutuukirizibwa kwabwo mu nnaku zino ez’enkomerero, bujja okwennyonyola bwokka. Kress Collection, 105.