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# Rome Establishes the Vision - Number Eleven

Roma Eteekawo Ekyolesebwa - Ennamba Ekkumi n'emu

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Okutegeera enkozesa ey’emirundi esatu ey’obunnabbi: Sebutemba 11, 2001, n’omutendera ogw’enkomerero ogw’okugezebwa eri Obudiventisti obwa Lawodikiya

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Nga bwe Agusito 11, 1840, bwe yakkakasa amateeka ge Miller yateekawo, oluvannyuma lwa Sebuttemba 11, 2001 abaali baagala okulaba baalaba nti enteekateeka z’obunnabbi Future for America ze yakkiriza, zaali enkola ey’amazima eya Bayibuli ey’enkuba ey’enkomerero, nga bwe yannyonnyolwa mu Isaya essuula amakumi abiri mu munaana. Okukozesa olunyiriri lw’enkyukakyuka ku lunyiriri lw’enkyukakyuka nga bwe kwalagibwa mu byafaayo ebitukuvu kwalaga nti Sebuttemba 11, 2001, kyali okuddamu kwa Agusito 11, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Baalaba nti, bwe Malayika ow’amaanyi owa Okubikkulirwa 10 yakka mu 1840, ekyo kyali kifaananyi ky’okukka kwe mu 2001. Malayika bombi baakka ng’obunnabbi obwakwata ku Yisiramu bwatukirira. Olwo ekibiina ne kikula, kubanga abasajja n’abakazi baaddamu olw’enkola eyo okukola bulungi. Obukulembeze bw’Abadiventisti b’Olunaku olw’Omusanvu ab’e Lawodikea bwalekebwa ku ludda mu kiseera ky’enkomerero mu 1989, era kati ekkanisa eyo yayingira mu kugezebwa kwayo okwasembayo, nga Mukama atandise okulonda ekibiina ky’Omulayika ow’okusatu okubeera abamwogereza be mu nnaku ez’enkomerero.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Eteeka ery’okusooka mu mateeka agawaweebwa ku nnaku ez’enkomerero lyaali okukozesebwa kw’obunnabbi emirundi esatu. Okusingira ddala mu kiseera ekyo, okukozesebwa mu ngeri eya emirundi esatu kw’ennaku essatu kwawagira obulungi nnyo ekintu ekyabaawo nga 11 Septemba 2001. Bwe amazima ago gaafufuzibwa mu bwesimbu, abo abaali mu kiseera ekyo nga bakulembeddwa ku “makubo ag’edda” ga Yeremiya, nga emitima gyabwe ginoonya amazima, okutuukirira kw’obunnabbi, wamu n’obutuufu bw’amateeka g’okutaputa obunnabbi agakkirizibwa ekibiina ky’omulayika ow’okusatu.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Kyalabibwa nti okutegeera obutuufu okw’abatandisi ku byafaayo by’ekikangawo ekyasooka ebyogerwako mu Kubikkulirwa essuula mwenda kyali kiraga Buyisiramu. Muhamadi, nnabbi w’obulimba, yalabibwa ng’ali kabaka w’ebyafaayo ebyo. Mu byafaayo ebyo Buyisiramu bw’andilumba Obwakabaka bwa Bwarumi, era engeri yaayo ey’okulwaana yategeerwa ddala nga okulumba amangu nga tebalabudde. Mu ngeri eyo kyategeerwa nti engeri yennyini eya Buyisiramu ey’okulwaana ye yawa ensibuko y’ekigambo 'assassin' mu njogera. Mu byafaayo ebyo Buyisiramu bwandilumya amajje ga Bwarumi, era ekiseera ekyo kyakomekkerezebwa okusinziira ku bunnabbi bw’ebiseera obw’emyaka kikumi n’etaano. Bwe bwaggwaawo ku Julaayi 27, 1449, obunnabbi bw’ebiseera n’ebyafaayo by’ekikangawo ekyokubiri ne bitandika.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Waatandikawo obunnabbi obulala obw’ebbanga erya myaka 391 n’ennaku 15, era ne lyaggwa ku Agusito 11, 1840. Mu byafaayo ebyo, omufuzi eyakiikirira omulimu gw’obunnabbi ogwa Islaamu yali Ottman, eyali afaananyizibwa Muhamadi mu byafaayo by’ekibonoobono ekyasooka. Essuula ey’omwenda egamba nti mu byafaayo by’ekibonoobono eky’okubiri, Islaamu ejja kutta amajje ga Loma. Baasigala nga bakozesa enkola y’entalo, nga batabukira amangu nga tekisubirwa; naye mu byafaayo ebyo, baruti yasooka okutondebwa n’okukozesebwa, era ne kyava kityo ekibonoobono eky’okubiri kiyimirira ng’enkola y’entalo ey’omutemu atabukira mangu, era nga kyongerako ebiboomu.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Nga 11 Ssettemba 2001, kitalo eky’okusatu eky’Isiramu ne kikuba mu bwangu nnyo amagye ag’omwoyo ag’e Ruumi n’ebibwatuka. Ekyo kyateekawo akabonero akalaga okutandika kw’ennyiriri nnyingi ez’amazima g’obunnabbi, naye kyali kimaze kuteekebwawo bulungi ku bajulizi ababiri abaasooka ab’ekitalo ekyasooka n’eky’okubiri. Ekyo kyayolesa bulungi nti nga bwe waaliwo okunywezebwa kw’ebyafaayo by’aba Millerite nga 11 Agusito 1840, nga obunnabbi bw’Isiramu obw’ekitalo eky’okubiri bwali butuukirizibwa era omulayika ow’Okubikkulirwa ekumi yakka, bwe bwatyo bwe bwatuuka obunnabbi bw’Isiramu obw’ekitalo eky’okusatu, kyalaga okukka kw’omulayika ow’Okubikkulirwa kkumi n’omunaana ku lunaku olwo.

> “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 movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Ekibiina kya Future for America olwo kyalabibwa, eri abo abaayagala okiraba, nga kye kyenkana n’ekibiina ky’Abamillerite. Obusiraamu bw’akabi akatatu bwafuuka ekitundu ekikulu eky’obubaka okuva olwo okudda mu maaso. Okusikirizibwa kyayigiriza mu lwatu nti, malayika w’Okubikkulirwa bw’anaaserengeta, enkuba ey’oluvannyuma eneetuuka.

> “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.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Nga Empologoma ey’omu kika kya Yuda yatandika okuggulawo okutegeera okugaziwiddwa kw’enkuba ey’oluvannyuma, yatwala abantu be eri ekitabo kya Yoweeri, ekiri ekitundu ekikulu eky’okukwatirako ku nkuba ey’oluvannyuma. Mu kiseera ekyo, abamu ku basajja abo abaayunga ku kibiina kino oluvannyuma lwa Settemba 11, 2001, baasalawo nti ebiwuka bya Yoweeri ebimenya omuzabbibu gwa Katonda, okutuusa ku kuzuukusibwa kw’okukaaba okw’omu ttumbi ly’ekiro, byakiikirira Obusiraamu. Tebaasobola oba tebaayagalanga kulaba nti ebiwuka byakiikirira Loma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Ekitangaala eky’amaanyi ekyaleetebwa olw’okutegeera okukozesebwa emirundi esatu kw’obunnabbi ku bubonoobono busatu, kyayongerako okuwagira okw’amagezi okutali kwa butukuvu ku kuteesa kwabwe nti ebuwuka biyimirira Obusiraimu. Nga bwe kiba bulijjo, bwe kikkirizibwa okutegeera okw’omuntu omu, ne wabaawo okuvuunika Ebyawandiikibwa nga bagezaako okunyweza enteeso ey’obulimba. Mu kukola kwabwe okunyweza endowooza yaabwe, baalaga nti tebaategeera ennono y’ekifaananyi n’ekituukirizibwa kyakyo.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Mu by'enjigiriza z'eddiini n'eby'awandiikibwa ebitukuvu, ebigambo "type" ne "antitype" bikozesebwa okunnyonnyola enkolagana wakati w'ebintu bibiri, ng'ekimu kiba ekifaananyi oba ekisiikirize ky'ekirala. Endowooza eno emirundi mingi eteerwa mu bika ebigazi eby'ekisiikirize n'ekintu kennyini.

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Ekifaananyi kye kimu ku bino: ekintu ekibaddewo, omuntu, oba ekitongole mu Endagaano Enkadde, ekiragirira oba ekisiikiriza ekintu, omuntu, oba ekitongole ekifaanagana nacyo mu Endagaano Empya. Kikola ng’akabonero akalagirira eby’omu maaso. Ekituukirizibwa kye kubeerawo ddala oba okutuukiriza kw’ekifaananyi. Kye kituufu ekyali kisiikirizibwa mu kifaananyi. Endowooza ey’"ekisiikirize" n’"ekituufu" efaanana enkolagana eriwo wakati w’ekifaananyi n’ekituukirizibwa. "Ekisiikirize" kikiikirira (ekifaananyi), ate "ekituufu" kikiikirira (ekituukirizibwa).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Kale temukkiriza muntu yenna okubasalira musango mu by’emmere, newaakubadde mu by’okunywa, newaakubadde ku lunaku olutukuvu, newaakubadde ku mwezi omuggya, newaakubadde ku nnaku za Ssabbiiti; ebyo by’ekisiikirize ky’ebintu ebigenda okujja; naye omubiri gwa Kristo. Abakkolosaayi 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Kubanga amateeka nga galina ekisiikirize ky’ebirungi ebigenda okujja, so si ekifaananyi ddala ky’ebintu ebyo, tegasobola ddala wamu n’ebiweebwayo ebyo bye bawaayo buli mwaka bulijjo, okutuukiriza abo abajja okusembera. Abaebbulaniya 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Mu nkovujjo eyaddirira Ssettemba 11, 2001 eyakwata ku Yoweeri n’okulambulula okutufu kwa Loma ey’Obupapa ng’efaananyiziddwa ng’ensikera ennya, ekiraga okuzikirizibwa okutambula mpola kwa Adiventisimu eya Laodikya, abo abaawakananga nga bagamba nti ensikera ezo zaali Isilamu si kyokka ne bassa obuzito obutatukuziddwa ku kukozesebwa emirundi esatu kw’amakabi asatu, naye era ne balaga ku bifaananyi ebyalaga ku kituukirizo ky’akifaananyi ekya Loma, ne bagamba nti ebifaananyi ebyo byennyini byalambulula Isilamu. Bwe baakikola, baawa obujulizi nti oba tebaategeeranga ddala enkola y’ekifaananyi n’ekituukirizo kyakyo, oba baali bakkiriza nti okukyamya ebifaananyi kyali ekkubo ekisaanira okuwozesa enkomerero.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Mu kuwakanagana okuliwo ku Roma, waliwo nate obukakafu nti abo abakwatiriza ku ndowooza enkyamu nti “abambuzi” abaogerwako mu Danyeri omutwe ogw’ekkumi n’emu, olunyiriri olw’ekkumi n’enna, bali United States, tebategeera bulungi byombi: okukozesebwa okusatu kw’obunnabbi, n’enkola y’ekifaananyi n’ekituukirizibwa kyakyo.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Bwe kiba nti abo abalina endowooza nti ‘abanyazi’ be Amerika banoonya okunyweza ekifo kyabwe, bakozesa engeri ey’okukozesa emirundi esatu ku Roma ssatu, nga bagamba nti ekyo kikakasa nti Roma ey’omu kiseera kino, okweeyolesa okw’okusatu kwa Roma, ye Amerika. Nga tukkiriza nti tebagenderera kuba bajulizi b’obulimba, era nti kyokka balaga obutamanya obuzibe ku mateeka g’okukozesa obunnabbi mu mirundi esatu, bakozesa akabonero k’obunnabbi akalabikira mu Roma ebbiri ezasooka ne bagamba nti ekintu ekiranga mu byafaayo bya Roma kye kirambulula Roma ey’omu kiseera kino.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Ruma ey’obupagani kye kisooka ku bituukirizibwa bisatu eby’obunnabbi eby’e Ruma. Mu Danyeri essuula ey’omunaana Ruma ey’obupagani ye ompondo omuto ogw’obusajja. Mu ssuula ey’okubiri Ruma ey’obupagani ye nkola y’obufuzi. Mu Danyeri essuula ey’omusanvu Ruma ey’obupagani egabika mu bwakabaka obw’ebitundu kkumi.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Okulabika okw’okubiri kwa Loma kwe Loma ey’Obwapaapa, ey’eri mu ssuula munaana ng’akampembe ak’obuwala, era mu ssuula bbiri nga ye obukodyo bw’ekkanisa, era mu ssuula musanvu nga ye empembe eyogera ebivume era eyamalula empembe ssatu. Loma ey’Abapagani ye buyinza obumu, naye Loma ey’Obwapaapa ye buyinza obubili, ng’iraga ekkanisa ey’Obwapaapa nga efuga ebyobufuzi ebyali mu nteekateeka z’ebyobufuzi ezasooka eza Loma ey’Abapagani. Mu 1798, Loma ey’Obwapaapa yafuna ekiwundu ekitta, naye teyakomya kubeera ekkanisa; yakoma kubeera ensolo ey’omu bunnabbi bwa Bayibuli, kubanga obuyinza bw’eby’obwannakyewa bwe yali efuga dda bwaggibwawo.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma ey’okubiri ye Roma ey’obupapa, era yakolera nga buyinza (ensolo) ery’obunnabbi bwa Baibuli yokka mu kiseera lwe yalina obusobozi okulamulira obuyinza bwa gavumenti okutuukiriza enteekateeka zaayo ez’okutukolima. Roma ey’okusooka yali buyinza bumwe, Roma ey’okubiri yali buyinza obubili, ate Roma ey’okusatu ye buyinza busatu. Ebyo Roma gye yeeyolekedde mu ngeri essatu bifugibwa emisingi gimu nga bwe giri mu buli enkozesa esatu y’obunnabbi. Mu by’obunnabbi mulimu amakabi asatu, Babulooni ssatu, Roma ssatu, ne Eriya basatu. Mu by’ekifaananyi n’okutuukirizibwa, ebyo ebibiri ebyasooka mu buli enkozesa esatu biba bifaananyi ebireeta ekisiikirize ky’okutuukirizibwa okw’okusatu; era okutuukirizibwa okw’okusatu kwe kwo okutuukirizibwa ddala era kye kintu ekituufu ky’enkozesa esatu y’obunnabbi.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Bwe tutunuulira Roma, ebiranga Roma ebbiri ensooka biraga nti byombi, Roma ey’Abakafiri n’eya Papa, byawa omufuzi waabyo erinnya ery’ekitiibwa erya Pontifex Maximus. Kale, erinnya ery’ekitiibwa ly’omufuzi wa Roma ey’ensangi zino libeera Pontifex Maximus, era teri pulezidenti wa United States ayitiddwa n’erinnya eryo. Roma ebbiri ensooka zaawangula ebiziyiza ebikwatagana n’ebifo ebisatu okuteekawo obuyinza ku ntebe y’obwakabaka mu mulembe gwazo mu byafaayo. Tewali bujulizi nti United States yaawangula ebiziyiza ebikwatagana n’ebifo ebisatu okutuuka mu 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

E Loma ebbiri ezasooka zaalina obudde obw’enjawulo obwamanyiddwa lwe zaafugira mu buyinza obukulu. Mu Danyeri essuula 11, olunyiriri 24, Loma ey’obusamize erabikirwamu ng’efugira ‘ekiseera,’ oba emyaka 360, era bwe yakikola okuva mu Olutalo lwa Actium mu 31 BC okutuuka mu mwaka 330 AD. Emirundi mingi Loma ey’obwappapa erabikirwamu ng’efugira emyaka 1260 oluvannyuma lw’empondo ssatu okujjibwaawo, okuva mu 538 okutuuka mu 1798. Mu Isaaya essuula 23 Amerika ey’Obumu erabikirwamu ng’efuga emyaka 70 egy’ekifaananyi, ng’ennaku za kabaka omu, naye teyaggyawo emiziyizo esatu egy’ebitundu by’ensi nga tannafuga emyaka 70 egy’ekifaananyi.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Roma ey’omu kiseera kino eragibwa ng’ewangula ebiziyizo ebisatu eby’eby’ensi—kabaka w’amaserengeta, ettaka ery’ekitiibwa, ne Misiri—nga bwe biri mu Danyeri essuula 11, olunyiriri 40 okutuuka ku 42; era bwe biba nga ebiziyizo ebyo ebisatu biwanguddwa ne biteekebwa wansi w’obuyinza bwa Roma, ne bifuuka omukago ogw’obutundu busatu ogw’omusota, ensolo, n’omunnabbi ow’obulimba. Yokaana atutegeeza era nti ekiwundu eky’okufa eky’ensolo ey’obwapaapa kyawonyezebwa, era oluvannyuma n’efuga emyezi amakumi ana mu abiri egy’ekifananyi.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Era ne ndaba omu ku mitwe gye nga gwakomereddwa okufa; era ekisago ekyo eky’okufa ne kyawona: ne abantu ab’ensi yonna ne beewuunya ne bagoberera ekisolo. Era ne basinza ejjoka eryaawa ekisolo amaanyi: era ne basinza ekisolo, nga boogera nti, Ani afaanana ekisolo? Ani ayinza okutabaala naye? Era ne muweebwa akamwa akayogera ebigambo ebikulu n’eby’okunyooma Katonda; era ne muweebwa amaanyi okweyongerayo okumala emyezi amakumi ana mu bbiri. Okubikkulirwa 13:3-5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Ekisolo ekifuga okumala emyezi amakumi ana mu bbiri egy'ekifaananyi, oluvannyuma lw'okuwonyebwa kw'ekiwundu kyakyo eky'okufa, kye buyinza bwa Loma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Obunnabbi bwa Okubikkulirwa 13 bugamba nti obuyinza obukiikiriddwa ekisolo ekirina enyanga ng'ez'omwana w'endiga bujja okuleetera 'ensi n'abo abatuula omwo' okusinza Obwa Papa—obukiikiriddwa eyo ng'ekisolo 'ekifaanana ng'engo.' ... Mu byombi, Ensi Enkadde n'Ensi Empya, Obwa Papa bujja okuweebwa ekitiibwa mu kitiibwa ekiweebwa enteekateeka eya Ssande, egesigamizibwa bwokka ku buyinza bwa Ekkanisa ey'e Roma." The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Loma eyasooka, ey’abapagani, yafuga n’obuyinza obusinga okumala emyaka 360 mu kutuukiriza kwa Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’amakumi abiri mu nnya, era yakikola oluvannyuma lw’okuggyawo obutangira obusatu obw’ebitundu by’ensi mu kutuukiriza kwa Danyeri essuula ey’omunaana, olunyiriri olw’omwenda.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Obufuzi bwa Papa, Roma ey’okubiri, yafuga n’obuyinza obusukkirivu okumala emyaka 1260 mu kutuukiriza ebitundu bingi eby’Ebyawandiikibwa Ebitukuvu, era yafuga bw’atyo oluvannyuma lw’okuggya obuzitizi obusatu obw’ebitundu by’ensi mu kutuukiriza Ekitabo kya Danyeri essuula 7, olunyiriri 8 n’olw’amakumi abiri.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma ey’omu kiseera kino ewangula kabaka w’amaserengeta mu Danyeri essuula kkumi n’emu, olunyiriri amakumi ana; ne mu olunyiriri amakumi ana mu emu ewangula ettaka ery’ekitiibwa, ate ne mu olunyiriri amakumi ana mu bbiri ewangula Misiri. Roma ey’omu kiseera kino ye kabaka w’amambuka owa Danyeri essuula kkumi n’emu.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma ey’obukaafiiri, eyasooka, yali obuyinza obutulugunya, era Roma ey’obwapapa, ey’okubiri, yali obuyinza obutulugunya; n’olwekyo Roma y’omu biro bya leero ejja kuba obuyinza obutulugunya.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Amerika ejja okwetaba mu kutulugunya okw’okusatu okukolebwa Loma ya mulembe guno, naye kino tekitegeeza nti Amerika ye buyinza bwa Papa; kiraga bwokka ekimu ku bimiro by’obukolagana bwa Amerika n’obuyinza bwa Papa mu nnaku ez’enkomerero.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Abagala okuwoza nti Amerika ye “abambuzi babantu bo” mu nnaku ez’enkomerero, bakozesa enkola y’emirundi esatu ey’e Loma ssatu okutegeera Amerika mu nsobi. Enkola ey’ekyamu gye bakozesa mu nteekateeka y’emirundi esatu esinziira ku kumanya ekiranga kya Loma ebbiri ezasooka, ne baguminsizaamu amaanyi nti ekiranga kya bunnabbi ekya Loma, so si Loma yennyini, ye Loma ey’okusatu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Bategeeza teeka lya Sande eryasooka mu byafaayo erya Konstantino mu mwaka ogwa 321 A.D., ate ne teeka lya Ruumi ey’obwa Paapa erya 538 A.D., ne bavaamu okutegeeza nti teeka lya Sande eririrawo mu banga ttono mu Amerika likimalirawo nti Amerika ye Ruumi ey’omu biro bya leero, era bakyanganya enkozesa yaabwe ensobezeddwa nga bagatta okulabula kwa Yesu okudduka bwe muliraba “eky’olunyala eky’okuzikiriza” ekyayogerwako Danyeri, ne kukiyita teeka lya Sande. Eky’olunyala eky’okuzikiriza Yesu kye yayogerako kiraga ku mateeka ga Sande abiri mu nnaku ez’enkomerero, naye kifaananyi ekirala ddala kubanga kirabula okudduka, so si kulabula kukyewala akabonero k’ensolo. Endowooza yaabwe ensobezeddwa tekwogerako na ku nsonga nti waliwo mateeka ga Sande abiri amalambulukufu mu nnaku ez’enkomerero.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Awo bwe muliraba ekivve eky'okuzikiriza, kye yayogerako nnabbi Danieri, nga kiyimiridde mu kifo ekitukuvu (oyo asoma, ategeere:). Awo abali mu Yudaya badduke mu nsozi: Oyo ali waggulu ku nnyumba aleme okukka okuggyamu kintu kyonna mu nnyumba ye: Era n'oyo ali mu nnimiro aleme okudda emabega okutwala ebyambalo bye. Era zabbubi eri abali n'olubuto, n'abo abayonsa mu nnaku ezo! Naye musabe nti obudduka bwammwe tebube mu kiseera ky'obutiti, newaakubadde ku lunaku lwa Ssabbiiti. Matayo 24:15-20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Eky’ennyinyala eky’okuzikiriza, kye kyayogerwako nnabbi Danyeri,” kyali akabonero Yesu kye yawa abantu be, ekiraga ekiseera lwe baalina okudduka nga okuzikirizibwa kwa Yerusaalemi kwali kujja, nga Roma ey’obupagani yazingiza era oluvannyuma n’azikiriza ekifo ekitukuvu n’ekibuga okuva mu mwaka gwa 66 okutuuka mu mwaka gwa 70 A.D.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> Yesu yategeeza abayigirizwa abawuliriza eby’okusalirwa omusango ebyali bigenda okugwa ku Isirayiri eyajeemera, naddala ekibonerezo eky’okuwoolera ensonga ekyandibakutte olw’okugaana kwabwe n’okubamba Masiya ku musaalaba. Obubonero obukakafu byandikulembedde enkomerero ey’entiisa. Esaawa eyatinyibwa yandijja mu butungu era mu mangu. Era Omulokozi yalabula abagoberezi be nti: ‘Bwe munaalaba ekintu eky’omuzizo eky’okuzikirira, ekyawogerwako Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asoma, ategeere:) olwo abali mu Yudaya badduke mu nsozi.’ Matayo 24:15, 16; Lukka 21:20, 21. Bwe baanditeekebwa ebendera z’Abaroma ezirimu ebyifaananyi ebyasinzibwa mu ttaka ettukuvu, erirambirira okutuuka akatono ebweru w’ebikomera by’ekibuga, olwo abagoberezi ba Kristo baali balisanga obukuumi mu kudduka. Bwe kinaalabikira ekibonero eky’okulabula, abaanaawonya balina obutalwawo. . ..

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> Tewali Mukristaayo n'omu eyafiira mu kuzikirizibwa kwa Yerusaalemi. Kristo yali awadde abayigirizwa be okulabula, era bonna abaakkiriza ebigambo bye baalindirira akabonero akaasuubizibwa. . . . Nga tebalwawo ne badduka ne bageenda mu kifo ekirina obukuumi - ekibuga kya Pella, mu nsi ya Perea, emitala wa Yoludaani. The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Nga omwaka gwa 538 bwe gwasembera, Abakristaayo b’ekiseera ekyo baategeera nti ekkanisa yali eyononebwa olw’okwegatta n’eddiini y’obupagani; ne basinziira ku kulabula kwa Kristo, era wamu n’ekitangaala ekyawaebwa ng’eyitira mu bujulizi bw’Omutume Pawulo mu Abatesalonika eky’okubiri essuula ey’okubiri, ne badduka ne bayingira mu ddungu ery’obunnabbi ery’emyaka 1,260.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> Naye nga tannajja Kristo, ebikulaakulana ebikulu mu nsi ey’eddiini, ebyayogerwako mu bubaka bw’obunnabbi, byandibaddewo. Omutume n’agamba nti: ‘Temanguwazibwenga mu birowoozo byammwe, so temutabangukenga, newankubadde olw’omwoyo, newankubadde olw’ekigambo, newankubadde olw’ebbaluwa ng’ewandikiddwa ng’eva gye tuli, ng’egamba nti olunaku lwa Kristo lutuuse okumpi. Temulimbibwenga muntu yenna mu ngeri yonna; kubanga olunaku olwo terujja, wabula okusooka wabeewo okuwulekera eddiini, era omusajja ow’ekibi alabikibwe, omwana w’okuzikirira; alwanyi era yeeyimusa waggulu ku buli ekiyitibwa Katonda oba ekisinzibwa; okutuuka n’okutuula mu yeekaalu ya Katonda, nga yeeyoleka ye Katonda.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Ebigambo bya Pawulo tebyalina kutaputankanyizibwa. Tewaalina kuyigirizibwa nti, olw’okubikkulirwa okwenjawulo, yalabula Abatesalonika nti Kristo ajja amangu ddala. Okuyimirira ku mbeera eyo kuleeta obutabanguko mu kukkiriza; kubanga ebirindiddwa bwe bitatuukirira, emirundi mingi bireetera obutakkiriza. Noolwekyo omutume yalabula ab’oluganda obutatwala bubaka bwonna bwa ngeri eyo ng’obuva gy’ali, era n’ategeeza nnyo nti obuyinza bwa Papa, bwe bwannyonnyolwa bulungi nnyo nnabbi Danyeri, bwalibadde bunakuzukuka ne bulwana n’abantu ba Katonda. Okutuusa ng’obuyinza buno bumaze okukola omulimu gwabwo ogw’okuzikiriza n’ogw’okutukobya, kubeera bwa bwerere eri ekkanisa okulindirira okujja kw’Omwami waabwe. ‘Temujjukira,’ Pawulo yababuuza, ‘nti bwe nnali nkyali nammwe, nabategeeza ebyo?’

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> Ebigezo eby’entiisa byali bigenda okuzingira Ekkanisa ey’amazima. Ne mu kiseera omutume bwe yawandiika, “ekyama eky’obujeemu” kyali kimaze okutandika okukola. Ebyo ebyali bigenda okubaawo mu biseera eby’omu maaso byandibadde “mu ngeri ya Setaani, n’amaanyi gonna n’obubonero n’eby’amagero eby’obulimba, era n’okulimba kwonna kw’obutali butuukirivu mu abo abazikirira.”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> Kisingira ddala obukakafu kwe kwogera kw’omutume ku bo abagenda okugaana okukkiriza ‘okwagala kw’amazima.’ ‘Olw’ekyo,’ bwe yategeeza ku abo bonna abagaana nga babigenderedde obubaka bw’amazima, ‘Katonda alibawa amaanyi g’obulimba, balyoke baakkirize eky’obulimba: bonna basalibwewo, abatakkiriza amazima, naye abasanyukira obutali butuukirivu.’ Abantu tebasobola kugaana obulabula Katonda mu kisa kwe bw’abasindikira nga batalina kibonerezo. Ku abo abaguma mu kuvanga ku bulabula buno, Katonda aggyawo Omwoyo gwe, n’abaleka mu bulimba bwe baagala. Ebikolwa by’Abatume, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Okukwatagana wakati w’obupagani n’ekkanisa kwe kwaba akabonero ak’obulabula akaaleetedde Abakristaayo b’ekiseera ekyo okwewawula okuva e Ruumi ey’abapapa, naye kikulu okukimanya nti omusana Pawulo gwe yateekako ku kulabula kwa Yesu okubalagira badduke, kye kimu n’omutundu gw’Ebyawandiikibwa gwe William Miller yategeeramu nti “ekya bulijjo” mu kitabo kya Danyeri kyayimiriranga Ruumi ey’obupagani. Obufaanana bw’obunnabbi obwali wakati wa Ruumi ey’obupagani nga ezziza, ne bwaggibwawo okusobozesa Ruumi ey’abapapa okulinnya ku ntebe bwali amazima agateekwa okutegeerwa, kubanga ebiva mu butakitegeera obwo bufaanana bw’obunnabbi byandireese obulimbu obw’amaanyi eri abo abatagalanga ago amazima. Mukyala White ayogera ku byafaayo ebyo bimu:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Kyetaagisa okulwanagana okw’amaanyi ennyo eri abo abaali baagala okubeera abeesigwa okuyimirira obunywevu nga beewakanya obulimba n’ebikolwa eby’ekivume ebyali byekisizza mu byambalo by’obusaserdooti ne bijingizibwa mu kkanisa. Bayibuli teyakirizibwanga nga ye kipimo ky’okukkiriza. Enjigiriza ey’eddembe ly’okusinza yatuumibwanga obujeemu, era abagiwagira baakyayibwanga ne bayigganyizibwanga.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> Oluvannyuma lw’okulwana okumala ebbanga ddene era okunyikivu, abamu abatono abeesigwa baasalawo okumenyawo enkolagana yonna n’ekkanisa eyajeemera amazima singa ekyayongera okugaana okwejjamu obulimba n’okusinza eby’efaananyi. Baalaba nti okweyawula kyali kya kyetaago ddala singa baagonderanga ekigambo kya Katonda. Tebakkiriza ensobi ezitta emmeeme zaabwe, wadde okuteekaawo ekyokulabirako ekiteeka mu kabi okukkiriza kw’abaana baabwe n’abaana b’abaana baabwe. Okusobola okufuna emirembe n’obumu, baali bategefu okwekkomya ku bintu byonna ebisoboka nga tekikontana n’okwesigwa eri Katonda; naye baategeera nti n’emirembe kyandibadde kiguzibwa mu bbeeyi ennyo singa kyafunibwa nga bawaayo emisingi. Singa obumu bwandifuniddwa bwokka nga baweddewo ku mazima n’obutuukirivu, kale wabeewo ennyawukana, ye ne ntalo. Empaka Ennene, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Enkolagana ey’obunnabbi wakati wa Amerika n’obwa Papa mu nnaku ez’enkomerero yafaananyiziddwa era yanywezebwa olw’okulambulula kwa Pawulo ku nkolagana wakati wa Loma ey’abapagani ne Loma ey’obwa Papa okutuuka ku 538 A.D. Mu nkozesa ey’emirundi esatu ey’e Loma, Loma ey’abapagani yatukkiriza ebigambo bya Yesu ebyategeeza ekivve ekizikiriza ng’akabonero ak’okudduka, era ne Loma ey’obwa Papa nayo yatukkiriza ebigambo bya Yesu. Mwannyinaffe White alaga okutuukirizibwa okulala kw’ebigambo bya Kristo.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> Kati si kiseera kya bantu ba Katonda okussa emitima gyabwe ku by’ensi, wadde okuterekera mu nsi obugagga bwabwe. Ekiseera tekiri wala, era, ng’abayigirizwa abaasooka bwe baali, tujja okusindikirizibwa okunoonya ekifo eky’obuddukiro mu bifo ebizikiridde era ebitaliimu bantu. Nga bwe okwetooloola Yerusaalemi okw’amagye g’Abaloma kwali akabonero ak’okudduka eri Abakristaayo b’e Buyudaaya, bw’atyo n’okweyambisa obuyinza okw’eggwanga lyaffe mu tteeka eriragira okukaka Ssabbiiti ya Paapa kijja kutubera okulabula. Awo we kijja kubeera kiseera okuleka ebibuga ebikulu, nga twetegekera okuva ne mu bitonotono, tulyoke tubeere mu maka ag’akasirise mu bifo eby’ekyama wakati mu nsozi. Obujulizi, Ekitundu 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Eri Abakristaayo ab’omu mulembe gwa Kristo, okulabula kwalaga obudde lwe baalina okudduka okuva e Yerusaalemi. Mu mulembe ogw’okutaano n’ogw’omukaaga, okulabula eri Abakristaayo kwabaleetera okudduka ne bayingira mu ddungu.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Awo omukazi n’adduka mu ddungu, gye alina ekifo ekyategekebwa Katonda, balimuddira eyo ennaku 1,260. ... Era omukazi yaweebwa ebiwaawaatiro bibiri by’empungu ennene, alyoke abuuke agende mu ddungu, mu kifo kye, gye alundibwa okumala ebbanga, n’ebibanga, n’ekitundu ky’ebbanga, okutali ku maaso g’omusota. Awo omusota n’asuka amazzi ng’omugga okuva mu kamwa ke ng’agoberera omukazi, alyoke amunnyweze omugga. Ensi n’eyamba omukazi, era ensi n’eggulawo akamwa kwayo, n’emira omugga gwe omusota yasuka mu kamwa ke. Awo omusota n’anyiigira omukazi, n’agenda okulwana n’abasigalawo ab’ezzadde lye, abakwata amateeka ga Katonda era abalina obujulizi bwa Yesu Kristo. Okubikkulirwa 12:6, 15-17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa ey’akyo, kubanga ye Alufa ne Omega. Okulabula kw’ekikolwa eky’omuzizo ekireeta okuzikirira mu byafaayo bya Loma ey’obwa Papa kwategeerwa bwe baalaba amaanyi g’obwa Papa nga gayimiridde mu kifo ekitukuvu.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Okulabula kuno kwawandiikibwa Matayo, Makko ne Luka, era buli gy’ekijjukirwa kulimu enjawulo entono mu bigambo. Matayo agamba nti, “Awo bwe muliraba ekintu eky’ennyonoonefu eky’okuzikiriza, kye yayogerako nnabbi Danyeri, nga kiyimiridde mu kifo ekitukuvu,” ate Makko agamba nti, “Bwe muliraba ekintu eky’ennyonoonefu eky’okuzikiriza, kye yayogerako nnabbi Danyeri, nga kiyimiridde we kitagwanira.” Luka agamba nti, “Bwe muliraba Yerusaalemi ng’etooleddwa amagye, mutegeere nti okuzikirira kwagwo kusemberedde. Awo abo abali mu Yudaaya baddukire ku nsozi.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Obujulizi obusatu buno buteekebwa wamu. Mu nkola ey’enjawulo ennyo, okutegeeza kwa Luka ku Yerusaalemi nga yetooleddwa amagye kulaga okulabula nti bwe Loma ey’obupagani yatandika okuzingiza Yerusaalemi mu mwaka gwa 66 A.D., Abakristaayo abaali bakyali mu Yerusaalemi baalina okudduka amangu ddala. Okutegeeza kwa Matayo ku “kifo ekitukuvu” kugatana ne Pawulo bwe yategeeza “omusajja w’ekibi” “atuula mu yeekaalu ya Katonda, yeeyolesa nga ye Katonda,” era bwe kityo ne kikiikirira nti “ekivve ekireeta okuzikirira” kituukirizibwa mu bwa Paapa. Maliko alaga ekivve ekireeta okuzikirira nga kiyimiridde we kitalina kwimirira, era kino kigatana n’okulabula okw’okudduka okwaweebwa eri Abadiventisi mu nnaku ez’enkomerero. Okulabula kubiri ku gano kwekwatiddwa wamu n’ekiragiro nti, “oyo asoma ategeere,” era byonna byogera ku kabonero akaali okutegeeza Abakristaayo b’ekiseera ekyo okudduka.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Okukozesebwa okukyamu okw’emirundi esatu, okutaputiddwa abo abagamba nti “abambuzi b’abantu bo” be United States, kulaga nti bwe kituukirizibwa “eky’omuzizo eky’okuzikiriza” ku tteeka erya Ssande mu United States, olwo etteeka eryo erya Ssande eriba lissibwa mu nkola lijjuliza United States nga Roma ya mulembe guno, kubanga Roma ey’obupagani ne Roma ey’obupapa zombi zaali zissa mu nkola tteeka erya Ssande edda.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Ekizibu ekiri mu kukozesa okwakyamu okwo kwe nti etteeka erya Sande erya Roma ey'Abapagani lyabaawo mu mwaka gwa 321 A.D., naye okutuukirizibwa kwa “ekivve eky'okuzikiriza” kwa Roma ey'Abapagani kwatuukirira mu mwaka gwa 66 A.D., emyaka 255 nga tekunnabaawo etteeka erya Sande ery'omwaka gwa 321 A.D. Era bwe kityo, enteekateeka ey'okuteeseganya mu ngeri embi eyazaala “omusajja w'ekibi” yaali dda ng'egenda mu mulembe gwa Pawulo, eyagamba nti, “ekyama eky'obujeemu ky'akola dda,” naye etteeka erya Sande ery'Obwapapa lyajja nga wayise emyaka egisukka mu bikumi bina. Obujulizi obubiri obwasooka mu kukozesebwa okusatu kw'obunnabbi buteekaawo eby'obulanga by'okutuukirizibwa okw'okusatu mu nnaku ez'enkomerero. “Ekivve eky'okuzikiriza” mu nnaku ez'enkomerero, nga kisimbiddwa ku bujulizi bbiri eby'ebyafaayo n'ebiwandiiko bisatu eby'omu Bayibuli ebiraga ebigambo bya Kristo, kitegeeza okulabula okw'okudduka, so si kukaka etteeka erya Sande.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Mu kiwandiiko ekiddako tujja kulambulula lwaki enkozesa eno tekutuukiridde nga tugoberera amateeka agamaze okuteekebwawo agakwata ku kukozesebwa kw’obunnabbi emirundi esatu, era lwaki okulambulula etteeka erya Ssande mu mbeera y’okulabula Kristo lweyawa kwe kukyamya ebyafaayo eby’obunnabbi.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> Okutabaganyizibwa kw’obupagani n’ObuKristo kwavaamu okukulaakulana kwa ‘musajja w’ekibi’ eyayogerwako mu bunnabbi, ng’awakanira Katonda era yeeyimusa okusinga Katonda. Eyo nteekateeka ennene ennyo ey’eddiini ey’obulimba ye mulimu omukulu ddala ogw’amaanyi ga Setaani - ekijjukizo eky’okugezaako kwe okwetuuza ku nnamulondo okufuga ensi nga bwe y’ayagala. The Great Controversy, 50.

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