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# The Book of Daniel - Number One-Hundred and Thirteen

Ekitabo kya Danyeri - Ennamba kikumi mu kkumi na ssatu

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Okubikkula okukozesebwa okusatu kw’obunnabbi: Okutegeera amakulu ga Sebutemba 11, 2001, mu mulamwa gwa Bayibuli

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Bwe Mukama yakulembera abantu be ab’ennaku ez’enkomerero okudda ku "amakubo ag’edda" ga Yeremiya nga ku 11 Sebutemba 2001, yali amaze dda okulaga etteeka ery’okukozesebwa kw’obunnabbi emirundi esatu.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mutunule, mubuuzenga ku makubo ag’edda, omukubo omulungi gwe muli, mugutambulengamu, mulisangamu okusaanuuka kw’emyoyo gyammwe. Naye ne bagamba nti, Tetugugendamu. Era nate ne mbalondera abeekuuma ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’akadebe. Naye ne bagamba nti, Tetuliwuliriza. Yeremiya 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Omukama bwe yaddiza abantu be ku makubo ag’edda, banaafuna okuwummula (enkuba ey’oluvannyuma), era abalinda ne baweebwa obubaka bw’ekkondeere. Bannabbi bonna balaga obulungi ddala enkomerero y’ennaku ez’oluvannyuma, kale obubaka bw’ekkondeere bw’ennaku ez’oluvannyuma buba ekkondeere ey’enkomerero, nga ye ekkondeere ey’omusanvu, nga ye akabi akasatu.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Bwe batandika abantu be b’ennaku ez’enkomerero okutambulira mu makubo amakadde, kyategeerwa nti engeri n’obubonero bw’ekabi ekyasooka byalaga omukulembeze omu ow’ebyafaayo eyali ng’ekifaananyi (Mohammed), era nti ekabi eky’okubiri nako ne kyalaga bwe kityo (Osman). Kyazuulwa nti bulikimu ku makondeere agaasooka aga nnya kyalina omukulembeze omu ow’ekifaananyi ow’okulambulula ekkondeere eryo, era ne kikkirizibwa nti Osama bin Laden ye yali omukulembeze ow’ekifaananyi w’ekabi eky’okusatu.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Muhamadi yakwataganibwa n’e Buwarabu, ate Osman yali akabonero k’Obwakabaka bwa Ottoman mu Turkey, ate Osama bin Laden yakiikirira obutujju obw’obusiraamu mu nsi yonna, newaakubadde nti ye, nga Muhamadi, yali Omwarabu.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Era kyategeerwa nti akabi akasooka kaalumya amagye ga Loma, ate akabi ak’okubiri kaatta amagye ga Loma. Olunaku lwa 11 Sebuttemba 2001 ne lwategeerwa ng’ekiseera Obusiraamu bw’akabi ak’okusatu lwe bwalumya eggye lya Loma (Amerika), naye mu kiseera ky’etteeka lya Sande, buno bunaakutta eggye lya Loma, nga Amerika etuuka ku nkomerero yaayo ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era n’ewaayo obuyinza bwayo obw’eggwanga eri olugatte olusatu olw’ejjoka, ekisolo n’ennabbi w’obulimba.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Kyamanyibwa nti Amerika ye ensolo eva mu nsi erina ennyanga bbiri ez'obuyinza. Ekikula ekikulu eky'obunnabbi eky'ensolo eva mu nsi kye kityo nti ekyuka okuva ku mwana w'endiga ne kiba ejjoka. Mu by'obunnabbi, ennyanga ziyimirira amaanyi, era amaanyi g'ensolo eva mu nsi gaali Oburepulikaani n'Obupurotesitanti, nga gakiikirirwa ng'ennyanga bbiri ez'ensolo eva mu nsi. Naye kaakano mu nnaku ez'enkomerero, amaanyi abiri g'ensolo eva mu nsi gakyuse ne gifuuka amaanyi g'amaggye n'amaanyi g'eby'enfuna. Ku Septemba 11, 2001, Obusiraamu obw'obulumi obw'okusatu bwakuba ensi, ekifaananyi ky'ensolo eva mu nsi, Pentagon, ekifaananyi ky'amaanyi gaayo ag'amaggye, ne Twin Towers mu kibuga New York, ekifaananyi ky'amaanyi gaayo g'eby'enfuna.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Bwe kyategeerekeka era nti entandikiro y’ebyafaayo by’ekibonoobono ekyasooka n’enkomerero y’ebyafaayo by’ekibonoobono ekyokubiri byombi byalaga ekifaananyi eky’okuteekebwaako akabonero kw’abo 144,000, ne kimanyibwa nti mu kutuuka kw’ekibonoobono eky’okusatu, lwe baasanzaawo ebizimbe ebinene eby’e New York, enkola y’okuteekebwaako akabonero kw’abo 144,000 yali etandise.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“Okuzikirira okuli mu nsi,” kye kikula ky’Obusiraamu, kubanga ekikula ekyo kiragibwa ng’Apollyon ne Abaddon mu Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi n’emu.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Era baalina kabaka ababafuga, ye malayika w’ekinnya ekitakomererwa; erinnya lye mu lulimi Olwebbulaniya lye Abaddon, naye mu lulimi Oluyonaani erinnya lye lye Apollyon. Okubikkulirwa 9:11 (MWENDA KKUMI N’EMU).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Amakulu g’erinnya lya kabaka afuga Obusiraamu, oba engeri ye, mu Lwebbulaniya ne mu Olugereeki, nga amannya abiri bwe galaga, ge "okufa" ne "okuzikirira", ebyo byatuuka nga Ssettemba 11, 2001, bwe baagwisa ebizimbe ebinene eby’e New York. Mu kiseera ekyo, Okubikkulirwa essuula ey’ekkumi n’omunaana, ennyiriri 1 okutuuka ku 3, byatandika okutuukirizibwa.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Kyategeerwa nti okwogerwako okwasooka ku musajja ow’ensiko owa Buyisiramu mu kitabo ky’Olubereberye kwakozesa ekigambo ky’Olwebbulaniya ekitegeeza “endogoyi ey’ensiko eya Abarabu,” era mu olunyiriri ne kyahindulibwa okubeera “omusajja ow’ensiko.” Akabonero ka Buyisiramu kye kika ky’embalaasi, era mu Kubikkulirwa essuula ey’omwenda kyayimirizibwa ng’embalaasi y’omu ntalo. Ku bipande ebitukuvu bya Habakkuku, abantu ba Katonda be baategeezebwa nti “tebikyusibwenga,” Buyisiramu nabwo bwalabikirizibwa ng’embalaasi ez’omu ntalo.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, ojja kuzaala omwana w’obulenzi, era omutuume erinnya lye Isimaeri; kubanga Mukama awulidde okubonyaabonyezebwa kwo. Era aliba omusajja w’ensiko; omukono gwe guliba ku buli muntu, n’omukono gwa buli muntu guliba ku ye; era alibeera mu maaso ga baganda be bonna. Olubereberye 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Okwogerwako okwasooka ku mazalibwa ga Ishmael kwagattibwa ne "ekiziyiza", ekyafuuka akabonero akasinga obukulu akagattibwa n'Obusiraamu.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Kati Sarai, mukyala wa Abram, te yamuzalira baana: era yalina omuzaana Omumisiri, erinnya lye Hagar. Era Sarai n’agamba Abram nti, Laba kaakano, Mukama anziyizza okuzala: nkusaba, yingira eri omuzaana wange; oboolyawo ndifuna abaana ku lulwe. Era Abram n’agondera eddoboozi lya Sarai. Olubereberye 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Mu kwogerwako okusooka ddala ku Obusiraamu, nga kulagirwa mu kuzaalibwa kwa Ishmael, okugondera kwassibwako essira. Endowooza ey’okugondera nkulu nnyo mu ddiini y’Obusiraamu. Erya "Islam" livudde mu bigambo bibiri eby’Olularabu, "salaam," ekitegeeza "emirembe", ne "aslama," ekitegeeza "okugondera" oba "okwewaayo". Obusiraamu buyigiriza nti abakkiriza balina okussa okwagala kwabwe wansi w’okwagala kwa Allah (Katonda) mu buli kimu eky’obulamu. Bwe Saara yategeera nti yali akozze ensalawo embi olw’okukubiriza Abraham okutwala Hagar era n’amuzaalirwa Ishmael, n’afuna olukusa okuva eri Abraham okukolera Hagar nkambwe, ne kivaamu Hagar adduka mu maka ga Abraham. Eyo n’afuna obubaka okuva eri malayika.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Naye Abaramu n’agamba Salaayi nti, Laba, omuddu wo omukazi ali mu mukono gwo; mukolere nga bw’oyagala. Era Salaayi bwe yamukoleredde obukambwe, n’adduka okuva mu maaso ge. Malayika wa Mukama n’amusanga awali ensulo y’amazzi mu ddungu, aw’ensulo ku kkubo ery’e Suuli. N’amugamba nti, Agaali, omuddu wa Salaayi, ova wa? era ogenda wa? N’agamba nti, Nduka okuva mu maaso ga mukama wange Salaayi. Malayika wa Mukama n’amugamba nti, Ddayo eri mukama wo, era weeteeke wansi w’emikono gye. Malayika wa Mukama n’amugamba nti, Ndiyongera nnyo nnyo enzadde yo, okutuuka nga olw’obungi bwayo tebasobola kubalira ddala. Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, era ojja kuzaala omwana omulenzi, era ojja kumutuuma Isumaeri; kubanga Mukama awulidde ennaku zo. Era alibeera omusajja ow’omu nsiko; omukono gwe gulibeera ku buli muntu, ne buli muntu omukono gwe gulibeera ku ye; era alituulanga mu maaso ga baganda be bonna. Olubereberye 16:6-12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Okuzziyizibwa kwa Islam, “okugonja” okulaga omwoyo ogw’eddiini ya Islam, n’omulimu gwa Islam, byonna biri mu kumwogerako okwasooka ku Isimaeri, era biraga DNA ey’obunnabbi ey’Islam ekiyimirizibwa emitawaana esatu egy’Okubikkulirwa. Bwe yamala Mukama okuleta abantu be ku makubo ag’edda ga Yeremiya, ne bategeera nti “empewo ennya” eziziyizibwa abalayika bana mu ssuula ey’omusanvu ey’Okubikkulirwa, ze ddala empewo ennya za Islam.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> Bamalayika bakwata empewo ennya, eziragiddwa ng'embalaasi ennyiivu eyagala okwesumulula n'okuseetuka ku maaso g'ensi yonna, ng'eleeta obuzikiriza n'okufa mu kkubo lyayo. Manuscript Releases, Voliyumu 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

"Embalaasi ey'obusungu" eya Islamu, era nga ye "empewo ennya" "eziziyiziddwa" okutuusa ng'"okuteekebwako akabonero" kw'abo 144,000 kuwedde, zileeta "okufa n'okuzikirira" (Abadoni ne Apoliyoni) mu "kkubo" lyazo. Ng’okuziyiza okuteekeddwa ku Hagar bwe kwateekawo ekintu eky’obunnabbi mu kabonero ka Islamu, empewo ennya n’embalaasi ey’obusungu byombi biziyiziddwa, era olw’ekyo kyategeerekeka nti entandikwa y’ebbonaobona esooka eraga okuziyizibwa ku Islamu nga kiragibwa mu kiragiro kya Abubakar eky’ebyafaayo.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Era baalagirwa obutakosa essubi ly’ensi, newakubadde kintu kyonna ekiragala, newakubadde muti gwonna; wabula abantu bokka abataliiko akabonero ka Katonda ku mitwe gyabwe. Okubikkulirwa 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Omusono ku musono, entandikwa y’akabi ak’okubiri, nga mu nkola entatu ey’amakabi asatu eteekebwa waggulu ku ntandikwa y’akabi akasooka, eraga okusumululwa kw’abamalayika bana, abo mu kyawandiikibwa bayimirira okusumululwa kwa Jihadi ennene ey’okubiri eya Isilamu.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Nga agamba eri malayika omukaaga eyalina ekkondeere nti, Sumulula abalayika bana abaasibiddwa mu mugga omukulu Efurati. Okubikkulirwa 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Kyategeerekebwa bwe kityo nti ku ntandikwa y’akabi ak’okusatu, Obusiraamu bwandiyimbuddwa era ne bukomekebwa wamu, ekyo kye kijulirwa ddala kya Sista White.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Bwe baakunoonyereza ku byafaayo by’Obusiraamu, baazuula nti obutalo n’ebyo bye baatuukiriza mu Busiraamu bw’Abalabu mu kiseera ky’ennaku ensooka bitegeerwa mu Busiraamu nga “jihad ennene esooka”, era nti obutalo bw’Obwakabaka bwa Ottoman obwatandika nga bamalayika bana bwe bakkululwa, butegeerwa mu Busiraamu nga “jihad ennene ey’okubiri”. Mu kukkaanya n’okutegeera okw’emirundi esatu, Busiraamu bukkiriza nti jihad ennene ey’okusatu era ey’oluvannyuma yatandika nga Ssettemba 11, 2001. Nga William Miller bwe yawandiika omulundi gumu, “Ebyafaayo n’obunnabbi bikwatagana.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Enkozesa ya “olunyiriri ku olunyiriri” ey’okuyimbula n’okuteekako ekkomo mu kiseera kye kimu, ng’ekiragiddwa mu kussa olunyiriri olw’obunnabbi olutandikirawo olw’ennaku eyasooka n’ey’okubiri olumu ku lulala, yakkakasibwa bulungi ddala Omwoyo gw’Obunnabbi, era amangu ddala oluvannyuma lw’Obusiraamu okulumba nga ku Ssettemba 11, 2001 Pulezidenti George W. Bush n’ateeka ekkomo ery’ensi yonna ku Obusiraamu ng’atandika olutalo lwe olw’okulwanyisa obutujju. Okuyimbulwa n’okuteekebwako ekkomo mu kiseera kye kimu kw’“embalaasi ey’obusungu” ey’Obusiraamu kwakkasibwa Bayibuli, Omwoyo gw’Obunnabbi, era n’ebyafaayo.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Abo abagoberera "Omwana gw'Endiga" okuddayo ku kkubo ez'edda z'Abamillerite basanga "ekiwummulo," ekyo kye "enkuba ey'oluvannyuma," Sister White gy'ategeeza nti etandika ng'amawanga gasunguwadde, naye nga gakuumiddwa mu bukkakkamu, nga bwe gaali ku Septemba 11, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Abo abagoberera "Omwana gw'Endiga" okuddayo ku makubo agakadde ga ba Millerite bazuula "okuwummula," kwe "enkuba ey'oluvannyuma," Sister White gy'ategeeza nti etandika nga Malayika ow'amaanyi owa Okubikkulirwa ekkumi n'omunaana yakka nga 11 Septemba 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Omalayika omuzira nnyo oyo yakka nga ebizimbe bya New York bimenyesedwa wansi, okuteekebwako akabonero kw’abantu 144,000 ne kutandika, era ne emvula ey’oluvannyuma n’etandika okugwa. Abo abaakomezebwawo ku mikubo egy’edda gya Yeremiya, ne basanga ‘ekiwummulo,’ ekyo kye emvula ey’oluvannyuma, ne bategeera nti ‘okuwummula n’okuzza amaanyi’ kwa Isaaya nako kwali emvula ey’oluvannyuma, naye era kyali n’okulambulula ekigezo ekyalumba abantu ba Katonda ku Ssettemba 11, 2001, okusingira ddala ‘abavumi’ ‘abaafuganga Yerusaalemi’. Ne bajja okutegeera nti ekigezo kyali kya bintu bibiri, kubanga kyayimirira obubaka bw’Obusiraamu obw’ennaku ey’okusatu, era nga bwe kyali eky’omugaso gwenkana, kyayimirira n’enkola ey’ebyawandiiko ebitukuvu eyasimbawo obubaka bw’emvula ey’oluvannyuma.

> 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Abo be yagambira nti, Kuno kwe kuwummula kwe musobola okuwummuza abakoowu; era kuno kwe kuzzaamu amaanyi: naye ne baagaana okuwulira. Naye ekigambo kya Mukama kyababanga kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, eyo katono; balyoke bagende, bagwe emabega, bamenyeke, bakwatibwe mu mitego, batwalibwe. Kale muwulire ekigambo kya Mukama, mmwe abanyoomi abakulembera abantu bano ab’omu Yerusaalemi. Isaaya 28:12-14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Okutambula mu makubo agakadde kyabakkiriza abantu ba Katonda ab’ennaku ez’enkomerero okulaba nti ekigero ky’abawala ekkumi, ekiraga “eby’Abadiventisiti bye baayitamu,” kyandiddwamu “mpaka ku nnukuta,” mu kiseera eky’okuteekebwako akabonero ky’abantu 144,000. Obujulirwa bw’ebyafaayo we ekigero kyasooka okutuukirira bwayolesa nti Habakkuku essuula ey’okubiri yali yagattiddwa butereevu n’ekigero era yali ekitundu kyaakyo. Noolwekyo “empaka” eza Habakkuku essuula ey’okubiri zaayimirira nga kugezesebwa kw’awummulo n’okuzza amaanyi, kwe abannyoomi baagaana okuwulira. Nga abayigirizwa b’Baibuli abeesigwa bwe baayongera okunoonyereza ku makubo agakadde, baategeera nti si kyokka ekigero ky’abawala ekkumi n’Habakkuku essuula ey’okubiri bye byali obunnabbi bumu, naye n’Ezeekyeri essuula ey’ekkumi n’ebbiri nayo yali kye kimu.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> "Ekitundu ku bunnabbi bwa Ezeekyeri nacyo kyali ensibuko y'amaanyi n'okugumya eri abakkiriza: 'Ekigambo kya Mukama ne kinzijira, ne kigamba nti, Mwana w'omuntu, olugero ki olwo mulina mu nsi ya Isirayiri, olugamba nti, Ennaku ziwanvuuse, era buli kwolesebwa kulemererwa? Kale obagambe, Bw'ati bw'ayogera Mukama Katonda. . . . Ennaku ziri kumpi, era n'okutuukirira kwa buli kwolesebwa. . . . Nja kuyogera, era ekigambo kye ndyogera kinaatuukirira; tekinaakyongerwawo.' 'Aba mu nnyumba ya Isirayiri bagamba nti, kwolesebwa kw'alaba kwa nnaku nnyingi ez'okujja, era abuulira obunnabbi eby'ebbanga ebiri ewala. Kale obagambe nti, Bw'ati bw'ayogera Mukama Katonda; tewali kigambo kyange kinaakyongerwawo, naye ekigambo kye njogedde kinaakolebwa.' Ezeekyeri 12:21-25, 27, 28." Empaka Ennene, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Ekiseera eky’okuteekebwa akabonero kw’abo 144,000, nga kyeragirwa mu nkulakulana y’Abadiventisti ey’emyaka 1840 okutuuka ku 1844, kiraga ekiseera mu nnaku ez’enkomerero, we “ebivudde mu buli kwolesebwa” “binaatuukirira.” Ebyafaayo eby’obunnabbi eby’akabi akasooka, bwe bissibwa wamu n’ebyafaayo eby’obunnabbi eby’akabi ak’okubiri, bitulaga ebyafaayo eby’obunnabbi eby’akabi ak’okusatu, ebyo nga bye by’ebyafaayo eby’obunnabbi eby’okuteekebwa akabonero kw’abo 144,000. Era bye byafaayo bya 1840 okutuuka ku 1844. Era kye byafaayo mwe mutuukirizibwa omulimu gw’omubaka ateekateeka ekkubo erya Mubaka w’Endagaano. Kye byafaayo mwe empondo ebbiri z’ekisolo eky’ensi ziyita mu nkyukakyuka okuva ku mukaaga okutuuka ku “munana” “ali wa musanvu.” Era kye byafaayo mwe abanabbi babiri battibwa mu luguudo, mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Wabula ekintu ekikulu era kye kino: kubanga ekigambo kya Katonda tekisubwa, nga kikwatagana n’ensonga nti bannabbi bonna boogera nnyo ku nnaku ez’enkomerero okusinga ekiseera kyonna ekirala, nga ku 11 Sebutemba 2001 “ennaku ez’obunnabbi ziri kumpi” mwe “ebigambo ebyo” Katonda by’ayogedde “bijja kutuukirira,” era “tekirijja kuddamu kulwawo.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Obujeemu bwa 1863 bwabukwasa obudiventisimu bwa Laodikya okutambulatambula mu ddungu okutuusa lwe baafa bonna. Mukama yaddayo mu byafaayo ebyo ku Septemba 11, 2001, nga bwe yakikolera Isirayiri ey’edda e Kadesi.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Okukyala okusooka e Kadesi kwazzaawo okujeema okw’abannyonnyozi kkumi, era ne kuleeta ekiseera eky’okutembeya mu ddungu. Ku nkomerero y’emyaka amakumi ana ne baddayo e Kadesi, era awo Musa n’akuba ejjinja omulundi ogw’okubiri, n’aziyizibwa okuyingira mu ttaka erya Ssuubizo, naye ne bayingira wamu ne Yoswa. September 11, 2001, eraga omulembe ogwasembayo, era Katonda tajja kulambaza nate ekigambo kye.

We will address this fact in the next article.

Tujja okukwatako ku mazima gano mu kiwandiiko ekiddako.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> Ebyafaayo by’obulamu bwa Isirayiri mu ddungu byawandiikibwa okugasa Isirayiri wa Katonda okutuusa ku nkomerero y’ebiseera. Ebikolwa bya Katonda eri abo abagenda eyo n’eno mu ddungu, mu ntambula zaabwe zonna, mu mbeera zaabwe ez’enjala, ennyonta n’obukoowa, era n’engeri z’ekitalo mwe yalaga amaanyi ge okubawonya, byonna biba olugero lwa Katonda olujjudde okulabula n’okuyigiriza eri abantu be mu mirembe gyonna. Ebyo bye bayitamu eby’enjawulo Abaebbulaniya byali essomero ery’okwetegekera eka yaabwe eyasubizibwa e Kanaan. Katonda ayagala abantu be mu nnaku zino ez’enkomerero baddemu okujjukira, nga balina emitima egyetoowaze n’emiwoyo egyetegefu okuyigirizibwa, ebigezo eby’omuliro ebyayitamu Isirayiri ey’edda, balyoke bayigirizibwe mu kwetegekera Kaanani ey’omu ggulu.

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> Olwazi olwakubibwa ku kiragiro kya Katonda ne lwavaamu amazzi ag’obulamu, lwali ekifaananyi kya Kristo, eyakubibwa n’okubonyabonyezebwa, era olw’omusaayi gwe ne wategekebwa ensulo olw’obulokozi bw’omuntu azikirira. Nga bwe lwakubibwa omulundi gumu, ne Kristo yalina ‘okuwaayo omulundi gumu, okutikka ebibi bya bangi.’ Naye Musa bwe yakuba olwazi e Kadesi mu butanwa, ekifaananyi ekirungi ekya Kristo kyayononeka. Omulokozi waffe teyalina okuwaayibwa nga ssaddaaka omulundi ogw’okubiri. Kubanga ssaddaaka ennene yakkolebwa omulundi gumu bokka, kye kyetaagibwa kyokka eri abo abanoonya emikisa egy’ekisa kye kwe kusaba mu linnya lya Yesu—okuyiika ebyo omutima by’ayegomba mu kusaba okw’okwenenya. Okusaba okutyo kuleeta mu maaso ga Mukama ow’eggye ebiwundu bya Yesu, era ne kuddawo okuyiika bupya omusaayi oguwa obulamu, ogufaananyizibwa mu kuyiika kw’amazzi ag’obulamu agaaweebwa Isirayiri eyali ennyonta.

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> Kyokka mu kukkiriza okulamu mu Katonda, ne mu kugondera mu kwetowaza ebiragiro bye, omuntu mwe asobola kwesuubira okugwa mu nsiima ya Katonda. Mu kiseera ky’eky’amagero ekyo ekikulu e Kadesi, Musa, ng’akoowadde olw’okwemulugunya okutalekerawo n’obujeemu bw’abantu, yeyerabira Omuyambi we Omuyinza kyonna; teyagondera kiragiro ekigamba nti, ‘Mugambe ejjinja, era lijja okuvaamu amazzi gaalyo;’ era nga talina maanyi g’Obwakatonda n’asigala n’akosa ebyafaayo bye mu kulaga obusungu n’obunafu bw’obuntu. Omusajja eyali asaanidde era nga asobola okuyimirira nga mutukuvu, nga anywevu, era nga talowooza ku ye yekka okutuusa ku nkomerero y’omulimu gwe, mu nkomerero yawangulibwa. Katonda yanyonyezebwa mu maaso g’ekkuŋaaniro lya Isirayiri, bwe kyandibadde okumussaamu ekitiibwa n’okugulumiza erinnya lye.

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> Omusango ogw’ayogerwa amangu ddala eri Mose gwali gwa bukambwe ennyo era gw’okuswaza—nti ye awamu n’Isirayiri eyajeemera balifa nga tebannasomoka Yoludaani. Naye omuntu ayinza okutegeeza nti Mukama yamukaliriza omuddu we olw’ekikolwa kimu ekyo? Katonda yali awadde Mose ekitiibwa mu ngeri gye teyaawadde muntu mulala yenna eyali mulamu mu biro ebyo. Yali amuwolereza emirundi n’emirundi. Yali awulidde okusaba kwe, era ng’ayogera naye amaaso n’amaaso, nga omuntu bw’ayogera ne mukwano gwe. Era mu kipimo kye kimu n’ekitangaala n’okumanya Mose kwe yali afunye, ne bwe kityo omusango gwe ne gweyongera okuba munene. Signs of the Times, Okitobba 7, 1880.

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