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# Rome Establishes the Vision - Number Ten

Loma etekawo ekyolesebwa - Ennamba kkumi

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Empaka Ez’enkomerero: Ekitabo kya Yoweeri, Okugwa kwa New York, n’Akabonero ka Loma mu Byafaayo by’Adiventi

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Empaka ez’enkomerero ze njagala okugatta n’endala ez’ebyafaayo ku kabonero ka Ruumi mu byafaayo by’Abadiventisti, ze zikwata ku kitabo kya Yoweeri. Empaka ezo zaabeerawo oluvannyuma lwa Ssettemba 11, 2001, era nga bw’otatunuulira embeera ezaaliwo mu kiseera ekyo, ebimu ebikwekeddwamu biyinza nnyo okusubwa. Okuteeka ezo embeera mu mulamwa kyetaagisa okutunuulira ebyafaayo by’Abamillerite. Nga 11 omwezi ogw’omunaana, 1840, obunnabbi bw’ebiseera obuli mu Kubikkulirwa essuula mwenda, olunyiriri olw’ekkumi n’ettaano bwatuukirizibwa.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Awo bamalayika abo bana ne bayerulerwa, abaali bategekeddwa essaawa n’olunaku n’omwezi n’omwaka, okutta ekitundu eky’okusatu ky’abantu. Okubikkulirwa 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Olunyiriri luno lutegeeza nti ‘essaawa, olunaku, omwezi n’omwaka’ byenkana emyaka 391 n’ennaku 15. Bamalayika bana abeeraganyizibwa wano balaga ekiseera Islam lwe yatuuka mu buyinza n’aleeta entalo ku Roma, nga bitandika nga Julaayi 27, 1449. Ekifo ky’entandikwa kyateekebwawo nga bakozesa obukkomerero bw’obunnabbi obulala olw’ebbanga ly’emyaka 150. Obunnabbi obwasooka olw’ebbanga ly’emyaka 150 bwateekebwawo mu byafaayo by’ennaku eyasooka, era kye ekkondeere ery’okutaano mu Kubikkulirwa essuula 9. Bwe kyaggwa nga Julaayi 27, 1449, obunnabbi obwo olw’emyaka 150, obunnabbi bw’ebbanga obulala ne butandika; era emyaka 391 n’ennaku 15 bwe gyayitawo, ne buggwa nga Agusito 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller yalitegeera nti obuyinza obwogerwako mu Ekitabo ky’Okubikkulirwa essuula ey’omwenda nga buyimirira Obusiraamu, era nga tekunnaba kutuuka nga 11 Ogw’omunana, 1840, omu Millerite ayitibwa Josiah Litch yalangirira obuteebereza ng’asinziira ku bubaka bw’obunnabbi obulaga nti mu 1840 obufuzi bwa Ottoman bujja kuggwaawo. Ennaku kkumi nga 11 Ogw’omunana 1840 tekunnaba kutuuka, Litch yateekateeka n’atereeza obuteebereza bwe, n’alaga si mwaka gwokka ogw’okutuukirizibwa kw’obunnabbi, wabula n’omwezi n’olunaku olwennyini. Mukyala White yawandiika ku ngeri obuteebereza bwa Litch bwe bwakosa ensi ey’eddiini ey’ab’e Millerite mu kiseera lwe kyatuukirira.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> "Mu mwaka gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Okuwa obuwagizi bwe ku kintu kino ekyaliwo kumaze emyaka mingi nga kulumbibwa emirundi emingi mu ngeri nnyingi ez’enjawulo, nga kikolebwa Abadiventisti Ab’Olunaku Olw’omusanvu ab’e Laodikiya. Nga bwe kiri ku ‘emirundi musanvu’ ne ku ‘ekya buli lunaku’, okulumba amazima gano kitegeeza okugaana emisimbu nga bwe ziragibwa ku mmeeza ebbiri ezzitukuvu, era n’obuyinza bw’Omwoyo gw’Obunnabbi. Ensonga lwaki Sitaani akoze okusanyawo okwesiga mu byafaayo bino eri ya bika bingi.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Okulaga kwa Litch eby’omu maaso kwakozesa "emitendera egy’okutaputa obunnabbi egyakolerebwaako Miller." Miller yafuna amagezi mu nsonga y’ekiseera eky’obunnabbi, era buli ayebuuzabuza nti obubaka bwa Miller bwali bwesigamiziddwa ku kiseera eky’obunnabbi, ky’etaaga kwekebejja bipande eby’obunnabbi by’abapionia eby’omwaka 1843 n’eby’omwaka 1850 okakasa nti kino kituufu. Okusookanga nga 11 Ogw’omunaana 1840 tennatuuka, abo abaalwanyisa okulagula kwa Miller ku kuzzayo kwa Kristo baawakananga nti ekiseera eky’obunnabbi tekyakozesebwenga okutegeera Kristo lw’anaakomawo. Emirundi mingi baakozesanga ekigambo kya Baibuli ekivuga nti tewali amanyi olunaku newankubadde essaawa, okuziyiza obubaka n’omulimu gwe.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Naye ku lunaku olwo n’ekiseera ekyo tewali muntu amanyi, nedda, newaakubadde bamalayika ab’omu ggulu; wabula Kitange yekka. Naye nga bwe byali mu nnaku za Nuuya, era bw’atyo bwe kinaabeeranga okujja kwa Mwana w’omuntu. Kubanga mu nnaku ez’omu maaso g’amataba baaliranga ne banywanga, ne bafumbiranga ne bawa mu bufumbo, okutuusa olunaku Nuuya lwe yayingira mu ssafina; ne tebaategeera okutuusa amataba bwe gaajja ne gabatwala bonna; era bw’atyo bwe kinaabeeranga okujja kwa Mwana w’omuntu. Awo abantu babiri banaabeeranga mu nnimiro; omu anaatwalibwa, omulala n’asigala. Matayo 24:36-40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Wadde ng’ekyawandiiko kino bwe kityo, Abamillerite baazuula obujulizi bungi nnyo obw’Ebyawandiikibwa obw’okuwagira okutegeereza kwabwe, ne bayongerayo ne bakolera ku mulamwa ogw’oluvannyuma ogwalambululibwa Sister White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> ‘Tewali muntu amanyi olunaku newankubadde essaawa’ kye kyali kyesigamizibwanga ennyo nga ensonga eyaleetebwanga mu maaso abagaana okukkiriza okw’Okudda. Ebyawandiikibwa bigamba nti: ‘Ku lunaku olwo n’essaawa eyo tewali muntu amanyi, wadde bamalayika ab’omu ggulu, wabula Kitaange yekka.’ Matayo 24:36. Abaalindirira Mukama baawaayo okunnyonnyola okutereera era okukwatagana kw’ekitundu kino ky’Ebyawandiikibwa, era n’engeri enkyamu gye baakikozesanga abawakanya yalagibwa bulungi. Ebigambo ebyo byayogerwa Kristo mu kukubaganya ebirowoozo okw’ojjukirwa kwe yalina n’abayigirizwa be ku Lusozi Oliveti, nga amaze okuva mu yeekaalu omulundi ogwasembayo. Abayigirizwa baali babuuza nti: ‘Akabonero ak’okukomawo kwo n’enkomerero y’ensi kanaabeerawo ki?’ Yesu yabawa obubonero, n’agamba nti: ‘Bwe mulaba ebyo byonna, mutegeere ng’ekiseera kiri kumpi, era nga kiri ku miryango.’ Olunyiriri 3, 33. Ekigambo ekimu kya Mulokozi tekiteekwa kukozesebwa okuzikiriza ekirala. Newaakubadde tewali muntu amanyi olunaku newankubadde essaawa y’okukomawo kwe, tulagiddwa era tuteekeddwa okumanya nga kirikumpi. Era tuyigizibwa nti okunyooma obulabula bwe, n’okugaana oba obutafaayo kumanya nti okudda kwe kulikumpi, kijja kutuleetera okuzikirira nga bwe kyakola ku abo abaabeera mu nnaku za Nuuwa olw’obutabamanya ddi amataba ge galijja. Era olugero oluli mu kitundu kye kimu, olugeraageranya omuweereza omwesigwa n’atali mwesigwa, era oluwa omusango gw’oyo eyagamba mu mutima gwe nti, ‘Mukama wange atwalizaawo okujja kwe,’ lulaga engeri Kristo gy’alirabamu n’okusasula abo b’anasanga nga balaba balinda era nga bayigiriza okujja kwe, n’abo abakiigaana. ‘Noolwekyo mukeeraate,’ bw’agamba. ‘W’omukisa omuweereza oyo, Mukama we bw’anaajja anaamusanga ng’akola bw’atyo.’ Olunyiriri 42, 46. ‘Kale bwe tokeeraate, ndiijja gy’oli ng’omubbi, so tomanya essaawa gye ndikutukirira.’ Okubikkulirwa 3:3.” The Great Controversy, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Bwe byatuukirira ebyo Litch bye yalagula, "abasajja abayigirize era ab'ekifo ne bagatta wamu ne Miller, ne mu kubuulira era n'okubunyisa ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gusanvuuka mangu nnyo." Obubaka bwa Miller bweyongerwamu amaanyi bwe mateeka ge ag'okutaputa obunnabbi gaakakasibwa ng'amateeka amatuufu. Mu kuddamu ku kutuukirira kw'obunnabbi bw'ebiseera, si kyokka nti etteeka lya Miller lyakkakasibwa, era bangi ne beegatta ku kibiina kya Millerite, wabula era mu by'obunnabbi ekyali ekikulu kye kyali nti etteeka erisooka mu mateeka ga Miller lye lyakkakasibwa. Ate era, okukakasa okwo kwakolebwa mu kukozesa obunnabbi obw'okubiri ku bulabe busatu, obwo obwe bumu n'ekkondeere ey'okutano, ey'omukaaga n'ey'omusanvu.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Okunyweza kw’obubaka bwa Miller kwafuuka omu ku bubonero obusinga obukulu obulaga ekkubo mu kibiina ky’okutereeza eky’abagoberezi ba Miller. Kuno kwalabirizibwa mu kubatizibwa kwa Yesu. Kyategeeza nti ekigezo eky’enkomerero ku bantu ab’endagaano eyasooka (Abaprotestanti) kyali kitandise. Era kyafuuka ekisonga ekikulu mu kulumba kwa Sitaani eri ekibiina kyonna eky’abagoberezi ba Miller n’obubaka bwabwe.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> "Ekibuuzo kyonna Setaani ky'asobola okusitula mu mutima okuleeta obubuusabuusa ku byafaayo ebinene eby'entambula ey'edda ey'abantu ba Katonda kijja kusiimisa nnyo omukulu ono omubi Setaani, era kiba kivume eri Katonda. Amawulire ag'okudda kwa Mukama okumpi mu maanyi n'ekitiibwa ekinene eri ensi yaffe mazima; era mu 1840 abantu bangi baayimusa amaloboozi gaabwe ne balangirira ago." Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Nga Ssettemba 11, 2001, akabi akasatu kaatuuka mu byafaayo eby’obwannabbi. Ekyaliwo ekyo kyakkakasa etteeka ery’esookera ddala ery’okutaputa eby’obwannabbi eryakkirizibwa entambula y’omulayika ow’okusatu eyatandika mu 1989. Amazima agasooka agabikkulirwa omubaka w’entambula eyo ey’okuddaabiriza gaabikkulirwa mu 1989, era teegaali olunyiriri mukaaga olusembayo mu Danyeri essuula 11. Kwali amazima nti entambula zonna ez’okuddaabiriza zitambula nga zifaanaganye, era zirina okuleetebwa wamu olunyiriri ku lunyiriri, okutegeera ebiranga by’entambula ya 144,000, gye ye ntambula y’omulayika ow’okusatu. Okutegeeza kwange okw’omu lwatu okwasooka kwe nnawaayo kwali ku lukuŋŋaana lw’enkambi mu 1994, oba kyandiba nga 1995. Okutegeeza tekwaali ku lunyiriri mukaaga olusembayo mu Danyeri essuula 11, kwali ku mirongo gy’okuddaabiriza egigendera wamu nga gifaanaganye.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Obunnabbi obw’Islamu obw’obuzibu obw’okusatu bwatuukirira ku 11 Sebuttemba 2001, era bwafaanagana ne 11 Agusito 1840. Mu 1840, obunnabbi bw’obuzibu obusooka n’obw’okubiri bwakakasa obubaka bw’Abamillerite, era ku 11 Sebuttemba 2001 obunnabbi bw’obuzibu obw’okusatu bwakakasa obubaka bwa Future for America. Okutegeera ekyo kwaleta abantu bangi mu kibiina, nga mu kusooka kyali kya muntu omu yekka. Obubaka bw’ekibiina n’omubaka byatandika okulumbibwa, nga bwe byali mu byafaayo bya 1840 ebyafuuka ekitunuulirwa ky’okulumba kwa Sitaani mu myaka egyaddirira.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Abo abaawegatta ku nkyukakyuka eyitibwa Future for America baatwala amateeka g’okutaputa eby’obunnabbi agaategekebwa omubaka w’ebyafaayo ebyo. Omu ku mateeka ago, mpozzi ogusinga obukulu, gwali era guli okukozesebwa okusatu kw’obunnabbi. Omubaka yali amaze okutegeera nti ebimu ku mazima g’obunnabbi byayolesebwa mu bituukirizibwa bisatu eby’enkalakkalira. Ng’okukkiriza nti ebyafaayo bya Millerite byaadiddwamu mu byafaayo bya 144,000, kyalabika nti August 11, 1840 yafuuka eky’okulabirako kya September 11, 2001, era nti n’emirongo emirala egy’enkyukakyuka egitukuvu gaalina akabonero ke kennyini ako.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Obukakafu bw’okuddamu kwa buli layini entukuvu ey’enkyukakyuka mu layini ya malayika ow’okusatu olwo ne bubikkulibwa Empologoma ey’ekika kya Yuda. Kyalabibwa nti nga bwe ebyafaayo by’aba Millerite byatuukiriza olugero lw’abawala ab’ekumi ddala nga bwe lyawandiikibwa, era n’ebyafaayo bya Future for America nabyo byatuukiriza olugero olwo bw’atyo.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Obubwatuka musanvu obwogerwako mu Okubikkulirwa omutwe ogw’ekkumi bwategeerwa nga bulaga nti ebyo Abagoberezi ba Miller bye baayitamu okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844, era n’ebyafaayo ebyatandika nga Sebuttemba 11, 2001 okutuuka ku tteeka lya Sande erigenda okujja mangu.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> "Ekitangaala eky’enjawulo ekyaweebwa Yokaana, ekyalangirirwa mu kubwatuka kw’enkuba omusanvu, kyali okulambulula kw’ebintu ebyandibaawo wansi w’obubaka obw’omumalayika ow’olubereberye n’obw’omumalayika ow’okubiri. . . ."

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Luvannyuma lw’ebiraka bino musanvu bwe byayogera n’eddoboozi byabyo, ekiragiro kijja eri Yokaana ng’ekyajja eri Danyeri ku nsonga z’ekitabo ekitono: ‘Komya ebyo ebiraka musanvu bye byayogera.’ Ebyo bikwatagana n’ebintu eby’omu maaso ebigenda okubikkulirwa mu kulondolagana kwaabyo. The Seventh-day Adventist Bible Commentary, volume 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Kyamanyibwa nti Sista White yayogera butereevu nti entambula y’omulayika ow’okusatu etambula mu njuyi emu n’entambula y’omulayika asooka n’ow’okubiri.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Katonda yawadde obubaka bw’Okubikkulirwa 14 ekifo kyabwo mu nsengeka y’obunnabbi, era omulimu gwabwo tegugenda kuggwa okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bw’omulayika ow’olubereberye n’ow’okubiri bukyali mazima ag’ebbanga lino, era bulina okuddukira wamu n’obwo obugoberera buno. Omulayika ow’okusatu alangirira okulabula kwe n’eddoboozi ddene. ‘Oluvannyuma lw’ebyo,’ Yokaana yagamba, ‘nalaba omulayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza obungi, n’ensi n’eyaka olw’ekitiibwa kye.’ Mu kutangaazibwa kuno, omusana gw’obubaka obusatu buno gugattiddwa. Ebyawandiikibwa eby’omwaka gwa 1888, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Entambula y’omumalayika asooka n’ey’omumalayika owookubiri egendera awamu n’entambula y’omumalayika owookusatu. Obunnabbi obwaawa amaanyi entambula y’omumalayika asooka n’ey’omumalayika owookubiri bwanywezebwa mu kutuukirizibwa kw’obunnabbi bw’ekiseera obw’zzaabbe eryasooka n’ery’okubiri, era okunywezebwa kw’entambula y’omumalayika owookusatu kwava mu kutuukirizibwa kw’obunnabbi bw’zzaabbe eryookusatu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Nga bwe kyali ku 11 August 1840, obubaka bwa Future for America bwe bwakakasibwa, “abantu bangi nnyo baakakasibwa ku butuufu bw’amateeka ag’okutaputa obunnabbi agatwalibwa Future for America,” era “entambula y’okulindirira Okujja yaweebwa okusundikirizibwa okw’ewuunyisa.” “Abasoma n’ab’ebbifo eby’omutindo baayunga wamu” ne Future for America, “mu kubuulira era ne mu kuwandiika n’okusasanya” obubaka bw’obunnabbi bwa Future for America. Ekiragiro eky’enjawulo ekya Future for America ekyakakasa bulungi nti September 11, 2001 kyali okutuukirizibwa kw’obunnabbi, kyali “okukozesebwa okusatu kw’obunnabbi.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Bwe tukiriza endowooza ey’ensibuko eya Obusiraamu ku ekabi ekyasooka n’ekyokubiri, nga bwe kiragiddwa ku bipande byombi ebitukuvu, wamu n’obujulizi obuwandiikiddwa bw’abo abaayigiriza obubaka, tutegeera obubonero bw’obunnabbi obw’enjawulo obukwatagana n’ekabi ekyasooka n’ekyokubiri. Baibuli emirundi emingi, mu ngeri ez’enjawulo, eyigiriza nti amazima gasimbibwa ku bujulizi bw’ababiri. Obubonero bw’obunnabbi obw’ekabi ekyasooka bwe bugattibwa n’obw’ekabi ekyokubiri, busimbawo obubonero bw’obunnabbi obw’ekabi ekyokusatu. Enkozesa entatu ey’Obusiraamu erambulukufu nnyo mu kulambulula okujja kw’ekabi ekyokusatu nga 11 Sebutemba 2001, okutuusa nga tekisoboka omuntu obutatulaba, newankubadde abasinga balonda okuggalawo amaaso ku bujulizi.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Okukozesebwa kw’obunnabbi emirundi esatu kwateeka mu nkalakalira nti obunnaku obw’okusatu bwatuuka nga Settemba 11, 2001. Awo ne kirabibwa nti etteeka lyali ligattiddwa butereevu n’obubaka bw’omubaka ow’okubiri, era mu biseera by’Abamillerite n’ate ne mu biseera by’abo emitwalo kkumi na nnya n’enkumi nnya (144,000), obubaka obwo buba kiseera Mwoyo Omutukuvu mwe afukibwa. Ebyafaayo byombi bino bintuukiriza olugero lw’abawala ekkumi, era mu lugero, obubaka bw’okukaaba mu ttumbi ly’ekiro mwe mulabisibwa enjawulo wakati w’ab’amagezi n’abasirusiru, era mwe obubaka bw’omubaka ow’okubiri bwongerwamu amaanyi.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> Okumpi n’okukomekkerezebwa kw’obubaka bw’Omumalayika ow’okubiri, nalaba ekitangaala ekinene okuva mu ggulu nga kyaaka ku bantu ba Katonda. Obutangaza bw’ekitangaala kino bwalabika nga bwenkana obw’enjuba. Era ne mpulira amaloboozi g’abamalayika nga baleekaana nti, ‘Laba, Omugole ajja; muveeyo mumusisinkane!’

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> Kino kyali okuyita okw’enkindi, okwateekwa okuwa amaanyi obubaka bwa malayika ow’okubiri. Bamalayika baasindikibwa okuva mu ggulu okuzuukusa abatukuvu abaali banakuwadde era okubategekera omulimu omukulu ogubali mu maaso. Abasinga obusobozi te be baasooka okufuna obubaka buno. Bamalayika baasindikibwa eri abeetoowaze, abeewaddeyo, ne babawaliriza okukuba enduulu nti, ‘Laba, Omugole ajja; muveyo mumusisinkane!’ Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Mu byafaayo by’omalayika asooka n’omalayika ow’okubiri, okufukibwa kw’Omwoyo Omutukuvu kutuukirizibwa ng’Okukaaba okw’omu ttumbi ly’ekiro kwegatta ku bubaka bw’omalayika ow’okubiri. Kino kiddamu mu byafaayo by’omalayika ow’okusatu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “Bamalayika baatumibwa okuyamba malayika ow’amaanyi ava mu ggulu, era ne mpulira amaloboozi nga gawulirirwa buli wamu, Muvengamu, mmwe abantu bange, mulemenga okwetaba mu bibi bye, era mulemenga ne mufuuna ku bibonoobono bye; kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obujeemu bwe. Obubaka buno bwalabika ng’okwongerako ku bubaka obw’okusatu, era ne buwegatta nabwo, nga bwe kyali mu mwaka gwa 1844, okukaaba okw’ettumbi ly’ekiro bwe kwegatta ku bubaka bwa malayika ow’okubiri. Ekitiibwa kya Katonda ne kissa ku batukuvu abegumidde abali mu kulindirira, era nga tebatya ne bawa obulabula obw’enkomerero obw’amaanyi, nga bawanjagira okugwa kwa Babulooni, era nga bayita abantu ba Katonda okuva mu yo; baleme okusisinkana ekibonerezo kye eky’entiisa.” Ebirabo by’Omwoyo, Voliyumu 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Mu ngeri ey'okukozesebwa kw'obunnabbi emirundi esatu, obubaka bwa Malayika ow'okubiri buyimirira okukozesebwa kw'obunnabbi emirundi esatu, kubanga mu byafaayo byombi obubaka buba nti Babulooni agudde emirundi ebiri.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Era n'addirira malaika omulala, ng'agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yaleetera amawanga gonna okunywa omwenge ogw'obusungu bw'obwenzi bwe. Okubikkulirwa 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Malayika ow’amaanyi owa Okubikkulirwa essuula ey’ekkumi yakka awamu n’okutuukirizibwa kw’obunnabbi bw’akabi akasooka n’ak’okubiri ku Agusito 11, 1840, era bw’atyo ne kiba eky’okufaananyiriza okuyakka kwa malayika ow’amaanyi owa Okubikkulirwa essuula ey’ekkumi n’omunaana ku Sebutemba 11, 2001. Malayika oyo atangaaza ensi n’ekitiibwa kye oluvannyuma n’alangirira obubaka.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ne yeekaabira n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni enkulu egudde, egudde, era efuuse ekifo eky’okubeeramu badayimooni, n’ekisibe ky’emizimu gyonna emitali mirongoofu, era ekisibe ky’ennyonyi zonna ezitali zirongoofu era ezikyawa. Okubikkulirwa 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Obubaka bwa malayika ow’okubiri obw’omu ssuula ey’ekkumi n’enna, n’obwa malayika ow’amaanyi obw’omu ssuula ey’ekkumi n’omunaana, bulambulula nti Babulooni agudde emirundi ebiri, era obubaka buno bulambulula Babulooni w’ennaku ez’enkomerero. Butegeeza Babulooni w’ennaku ez’enkomerero, kubanga ebiro ebiri Babulooni bye yagwa edda—mu mirembe gya Nimuroodi, era mu mirembe gya Nebukadduneeza okutuuka ku Belsaza—byassaawo obubonero obunnabbi bw’okugwa kwa mukazi omwenzi owa Okubikkulirwa essuula ey’ekkumi n’omusanvu, alina ku kyenyi kye yawandiikiddwa nti, “Babulooni Omukulu.” Okulambulula okugwa okwo kwa Babulooni mu nnaku ez’enkomerero kyetaagisa abajulizi babiri b’ogugwa obubiri obwasooka bwa Babulooni, kubanga obubaka bw’ennaku ez’enkomerero bwe buno: Babulooni agudde, agudde. Bwe yakkira wansi malayika ow’amaanyi, nga ebizimbe ebikulu eby’e New York City byaggibwawo olw’olukono lwa Katonda, mu kulangirira kwe yalaga etteeka ly’okukozesa obunnabbi emirundi esatu. Okukozesa emirundi esatu kw’obunnabbi okwateekawo Ssebuttemba 11, 2001 nga kutuukirira kw’ekigambo kya Katonda eky’obunnabbi, kwe kukozesa emirundi esatu kw’obulabe obusatu.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Bw’ekyo bwe kyatuukirira, abantu bangi beeyunga ku kibiina kya Future for America, era ne baakakasibwa ku misingi egy’okutaputa obunnabbi egyali gikozesebwa ekibiina kya Future for America. Agusito 11, 1840 lwaddamu okutuukirira, era mu bwe bwatyo okuddamu okwo tekwakakasa etteeka erisooka erya Miller, eryo nga nti olunaku lumu luyimirira mwaka gumu mu bubaka bw’obunnabbi bwa Baibuli, kubanga etteeka erisooka erya Future for America lyali nti ebyafaayo by’aba Millerite eby’obubaka bwa malaika asooka n’ow’okubiri biddamu mu byafaayo by’ekibiina ky’obubaka bwa malaika ow’okusatu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Kilabika obutereevu nti singa omwaka 1840 gwafuuka okulumba okw’enjawulo okuva eri ‘his satanic majesty’, nga Sister White bw’ayogera ku Setaani, kale n’ebyafaayo by’olunaku lwa 11 Settemba 2001 nabyo byandibaddeko okulumbibwa okufaananako. Ky’ensonga lwaki tusanga enjogera ez’enkwe ezirambika omugabo gw’abalina enteekateeka z’okugatta ensi yonna, oba gw’Abajesuiti, oba ogwa CIA, oba gwa famire ya Bush, oba okukwatagana kw’amaanyi ago. Ebyo ebiteeso, newankubadde nga birimu obutundu obumu obw’amazima, byalongoosebwa okugaana endowooza nti kukwatako kwa Katonda kwe kwaggyawo enzimbe ennene ez’e New York City, era kwo ne kumaka okujja kw’ennaku ey’okusatu mu byafaayo by’ekibiina kya 144,000.

> “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 conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Endowooza z’enkwe, oba nga tezirimu mazima gwonna oba nga zirimu ebitundu by’amazima, zonna zissaamu ekikumpanya ku mazima nti obulagirizi bwa Katonda bwe bwaleeta ebintu ebyaliwo ku lunaku olwo. Endowooza z’enkwe ezo ez’enjawulo ze kulumba kwa Setaani okuva ebweru w’ekibiina okulumba amazima, naye era yakolera n’okussaamu ekikumpanya ku mazima okuva munda mu kibiina. Omu ku kulumba okwo okw’omu munda kuzimbiddwa ku kugaana nti Roma ye nsonga eyogerwako mu kitabo kya Yoweeri.

We will consider that controversy in the next article.

Tujja kutunuulira obutakkanya obwo mu kiwandiiko ekiddako.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Ekigambo kya Mukama ekyajjira Yoweeri mutabani wa Pethuel. Muwulire kino, mmwe abakadde, era mutege amatwi, mmwe abatuuze bonna b’ensi. Kino kyabalako mu nnaku zammwe, oba ne mu nnaku za bajjajjammwe? Mubigambe abaana bammwe; n’abaana bammwe babigambe abaana baabwe; n’abaana baabwe babigambe ku mulembe omulala. Ebyalekebwa ekizige ekiruma byaliiddwa enzige; n’ebyalekebwa enzige byaliiddwa ekizige eky’okukulukuta; n’ebyalekebwa ekizige eky’okukulukuta byaliiddwa enkulukumbi. Muzuukuke, mmwe abatamiivu, mikaabe; mukaalirize, mmwe mwenna abanywa wayini, olw’omwenge omuggya; kubanga gukatutiddwa okuva mu kamwa kammwe. Kubanga eggwanga lizze ku nsi yange, ery’amaanyi era eritabalika, ennyinnyo zaalyo ze z’empologoma, era lilina n’ennyinnyo ez’oku matama nga ze z’empologoma ennene. Yoweeri 1:1-6.

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