Article

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

Ekitabo kya Danyeri - Ennamba Kikumi n’Ekkumi

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Omukago ogusatu ogwa Loma: Okubikkula amakulu g’obunnabbi g’amakondeere mu Okubikkulirwa

Author

Jeff Pippenger

Published

March 1, 2024

Formats

PDF
Word

Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Obusiraamu obwogerwako mu bunnaku obusooka n’obw’okubiri mu Okubikkulirwa essuula ey’omwenda bwakiikirira omusango ogwaleetebwa ku Loma. William Miller yatuuma amakondeere “emisango egy’enjawulo” egyaleetebwa ku Loma, naye Miller teyasobola kulaba Loma ya mulembe guno, nga ye omukago ogw’obutundu busatu ogutwala ensi e Amagedoni. Uriah Smith yamanya nti amakondeere gaakiikirira omusango gwa Katonda ku Loma, era nti ekkondeere ery’okutaano n’ery’omukaaga (obunnaku obwasooka n’obw’okubiri) byali ebibonerezo ku Ekkanisa Katolika.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.

> Okunnyonnyola ku ekondeere eno, tujja nate okuggyamu mu byawandiiko bya Ssebo Keith. Omuwandiisi ono mu mazima agamba nti: 'Abannyonnyozi kumpi bonna bakkiriziganya mu ngeri emu ku kimu kino okusinga ku kyonna ekirala mu Ekitabo ky’Okubikkulirwa: nti ekondeere ey’okutaano n’ey’omukaaga, oba ennaku ezisooka n’ez’okubiri, biteekeddwa ku Abasarasini n’Abaturuki. Kitegeerekeka bulungi nnyo okutuusa nga kumpi tekisoboka kukitegeerwa bubi. Wabula mu kifo ky’olunyiriri olumu oba abiri olulaga buli kimu, essuula ey’omwenda yonna eya Okubikkulirwa, mu bitundu eby’enkanankana, etwaliddwa okunnyonnyola byombi.'

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> "'Obwakabaka bw'Abaroma bwakkendeera, nga bwe bwazimbibwa, mu kuwamba; naye Abasarasini n'Abaturuki be baayitamu endiini ey'obulimba n'efuuka ekibonerezo ekikambwe eri ekkanisa eyava mu mazima; n'olwekyo, mu kifo ky'ekikondeere eky'okutaano n'eky'omukaaga okuteekebwa mu linnya eryo lyokka ng'ebyasooka, byayitibwa 'ennaku'." Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Kye Miller ne Smith bataategeera ku nsonga y’empanda ng’okusalira omusango kwa Katonda eri Ruumi, kye kyali nti emisango egyo gyaleetebwa olw’okuwalirizibwa okusinza enjuba. Mu mwaka 321, Constantine yateekawo etteeka erya Sande eryasooka, era oluvannyuma lwa myaka mwenda n’asengula ekibuga ekikulu okuva mu kibuga kya Ruumi n’akitwala mu kibuga kya Constantinople, bw’atyo n’atandikawo omutendera gw’okumenyekamenyeka kw’Obwakabaka bwa Ruumi. Mu kitabo kya Danieri, omutwe ogw’ekkumi n’emu, Ruumi ey’obupagani yali eteekwa okufuga mu bujjuvu okumala ‘ebbanga’, eriraga emyaka 360, okuva ku Lutalo lwa Actium mu mwaka 31 BC, okutuuka mu mwaka 330, lwe Constantine yayawula obwakabaka n’abugabanya mu Bugwanjuba n’Obuvanjuba.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Anaayingira mu mirembe n’okutuuka ne mu bitundu ebisinga obugagga eby’ettundutundu; era alikola bye bataakola bajjajja be, newaakubadde bajjajja ba bajjajja be; alibigabira mu bo omunyago, n’ebintu ebyanyagibwa, n’obugagga; era aliteekateeka enkwe ze ku bigo eby’amaanyi, okumala akaseera. Daniyeri 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Mu myaka ebikumi bisatu mu nkaaga egyo, Obwakabaka bwa Loma mu butuufu bwabwo bwali nga tebusobola kuwangulwa, naye bwe baatwala ekibuga ekikulu mu Buvanjuba, obusobozi okufuga obwakabaka obunene nnyo obwo tekyasoboka. Konsitaantino yagezaako okukuuma obuyinza ng’agabanya obwakabaka wakati w’abatabani be basatu, naye ekyo kyayongerera ddala okuzikirira kw’obwakabaka obwaliwo edda.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Mu mwaka gwa 538, obwapaapa bwatuula ku ntebe y’ensi, era ku Lukiiko olw’okusatu e Orleans, etteeka erya Ssande lyayisibwa. Noolwekyo, mu mwaka gwa 606, Muhamadi yatandika obuweereza bwe obw’obunnabbi, era mu ngeri y’akabonero yakiikirira empanda eyali okugenda okubeera kye abannabyafaayo bayita 'ekiboko eky’okubonereza ekanisa eyakyama'. Ebyafaayo eby’ennaku ezisooka n’ezo ez’okubiri, ebyatandikira ku buweereza bwa Muhamadi mu mwaka gwa 606, byaggwaawo nga 22 Okitobba 1844, nga empanda ey’omusanvu bwe yafuuwa.

> The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

> Okwennyamira okw’okubiri kuyiseewo; era, laba, okwennyamira okw’okusatu kujja mangu. Ne malaika ow’omusanvu n’afuuyira; ne wabaawo amaloboozi amanene mu ggulu nga bigamba nti, Obwakabaka obw’ensi eno bufuuse obwakabaka bwa Mukama waffe n’obwa Kristo we; era alifuga emirembe n’emirembe. Okubikkulirwa 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Mu byafaayo by’ennaku ebbiri ezisooka, Constantinople, ekibuga ekikulu kya Roma ey’Ebuvanjuba, kyawambibwa mu 1453, ate Roma ey’Obwa Papa mu Bugwanjuba yafuna ekiwundu eky’okufa mu 1798. “Ekikonge ky’ekkanisa eyavudde mu mazima” kyagwisa wansi Roma ey’eby’obufuzi n’eya ddiini byombi. Obumu obusatu bwa Roma ya leero bujja okutuukirizibwa mu tteeka lya Ssande eririna okuteekebwawo mangu mu United States.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Abaprotestanti b’Amerika bajja kuba ab’olubereberye okugolola emikono gyabwe ne basomoka ekibawawula okukwata ku mukono gw’Obw’emizimu; bajja ne bayita ku kinnya ekinnene okukwatagana mu mikono n’obuyinza bwa Rumi; era wansi w’amaanyi g’okwegatta kuno okutatu, eggwanga lino lijja okugoberera mu bigere bya Rumi mu kulinnyirira obuyinza bw’omutima.” Empaka Enkulu, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Lw’ekiseera ekyo, Obusiraamu bw’akabi ak’asatu bunaatuukiriza ekibonerezo kya Katonda ku Loma ey’omu mulembe olw’okukaka okusinza ku Ssande, nga bwe yakikolera Loma ey’obupagani n’eya Abapapa. Ku Loma ey’obupagani yakozesa emikondeere ena egyasooka okumaliriza obufuzi bw’Abaroma mu kibuga ekikulu kya Loma ey’ebugwanjuba okutuuka mu mwaka gwa 476; kubanga oluvannyuma lwa mwaka gwa 476 tewaali mufuzi wa kibuga oyo ava mu kika ky’Abaroma. Mu 1453, ekkondeere ery’okutaano ery’Obusiraamu lyamaliriza obufuzi bw’Abaroma mu Loma ey’ebuvanjuba. Okutuuka mu 1798, obufuzi bw’Abapapa ku kugabanyibwa kw’edda mu bitundu kkumi kw’amawanga ga Yulopu bwaggwaawo mu byafaayo by’ekkondeere ery’omukaaga ery’Obusiraamu. Okuzikirira kw’obwakabaka obw’obufuzi bwa Loma, obw’ebugwanjuba n’obw’ebuvanjuba, n’obwakabaka obw’eddiini bwa Loma, kwaleetebwa oluvannyuma lw’okukaka okusinza enjuba okw’obupagani.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Abantu ba United States babadde bantu abakwatiddwa ekisa; naye bwe banaakomya eddembe ly'eddiini, ne bava ku ObuProtestanti, ne bawagira ObuPapa, ekipimo ky'omusango gwabwe kinaabeera kijjuvu, era 'obujeemu bw'eggwanga mu by'eddiini' bujja kuwandiikibwa mu bitabo eby'omu ggulu. Ekinaava mu bujeemu buno kibeera okuzikirira kw'eggwanga. Review and Herald, Meyi 2, 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Okukozeebwa emirundi esatu kw’obunnabbi kuteekawo ennono y’okutuukirizibwa okw’enkomerero kw’obunnabbi, nga kisinziira ku nnono z’okutuukirizibwa ebyasooka ebibiri. Ku September 11, 2001 ekibonerezo eky’okusatu kyatuuka mu byafaayo. Kyali kisookera ddala okujja nga October 22, 1844, kubanga ekibonerezo eky’okusatu kye ekkondeere ey’omusanvu, era ekkondeere eyo yatandika okufuuwa mu kiseera ekyo. Naye nga bwe byali eri Isirayiri ey’edda, Isirayiri ey’omulembe guno yalonda okujeemera ne yaleeta ekiseera eky’okutayiriranga mu ddungu mu kifo ky’okumaliriza omulimu. N’olwekyo, ekiseera ky’okuteekako akabonero, ekya malayika ow’okusatu, kyalwiswa okutuusa lwe kyatandika nate ku September 11, 2001.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> Okutakkiriza, okwemulugunya, n’okujeemera byaziyiza Isirayiri ey’edda okuyingira mu nsi ya Kanaani okumala emyaka amakumi ana. Ebibi ebyo bimu byavuddeko okulwawo okuyingira kwa Isirayiri wa leero mu Kanaani ow’eggulu. Mu nsonga zombi, ebisuubizo bya Katonda tebyalina musango. Okutakkiriza, okwagala eby’ensi, obutwewaayo, n’okuwakana mu bantu b’Omukama abeyita nti be bantu be bye bitutadde mu nsi eno ey’ebibi n’ennaku okumala emyaka mingi. Obubaka Obulondeddwa, ekitabo 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Katonda takyuka, era asalira omusango okusinziira ku kitangaala ekiriwo. Isirayiri ya mulembe guno yalina ekitangaala ekingi okusinga Isirayiri ey’edda, era twategeezebwa nti "ebibi bimu bimu byaddirizza okuyingira kwa Isirayiri ya mulembe guno mu Kanani ow’eggulu." Singa Isirayiri ya mulembe guno yasalirwanga omusango ku kitangaala kwe Isirayiri ey’edda yasalirwako kyokka, kyandibadde kimala, naye bo baalina ekitangaala ekisinga. N’olwekyo, bwe kiba nti "ebibi bimu bimu" bye byavaako "Isirayiri ey’edda" okutambulattambula mu "ddungu" okumala "emyaka amakumi ana," kale si nti "Isirayiri ya mulembe guno" yagobebwa mu "ddungu" mu bujeemu bwa 1863 byokka, wabula era kyali kikakasa nti bajja kufirayo. "Ebibi" byabwe byaddirizza omulimu gw’omulangirizi ow’okusatu okutuusa leero.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> Malayika n’agamba nti, "Malayika ow’okusatu abasibira mu bisuunku, oba abateekako akabonero, olw’eggwanika ery’omu ggulu." Akabinja kano akatono kaalabika nga kakoowuuse, ng’abaabadde bayise mu migezo egy’amaanyi n’entaalo enzijuvu. Era kyalabika ng’enjuba emaze okuva emabega g’ekire n’eyaka ku buuso bwabwe, ekyo ne kibaleetera okulabika ng’abawangudde, ng’obuwanguzi bwabwe bwali kumpi okutuukirizibwa. Ebyawandiikibwa Ebyasooka, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Ebibi bimu ebyavaako Isirayiri ey’edda okugobebwa n’okufiira mu ddungu bye byennyini ebizizzaayo omulimu gw’omulayika ow’okusatu eyatuuka nga 22 October 1844.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> Bwe yamala Yesu okuggulawo oluggi lw'Ekifo Ekitukuvu Ennyo, ekitangaala kya Ssabbiiti kyalabika, n'abantu ba Katonda ne bagezesebwa, nga bwe baagezesebwa abaana ba Isirayiri edda, okulaba oba baakukuuma etteeka lya Katonda. Nalaba malayika owokusatu ng'alaga waggulu, ng'abalaga abaakiggwaamu essuubi ekkubo erigenda mu Kifo Ekitukuvu Ennyo mu Ekyasinzizo eky'omu ggulu. Bwe bayingira mu Kifo Ekitukuvu Ennyo mu kukkiriza, bamusanga Yesu, n'ensuubi n'essanyu ne bizuukira buggya. Nalaba nga baddayo emabega, nga bejjukira ebyayita, okuva ku kulangirirwa kw'okudda okw'okubiri kwa Yesu, ne bayita mu bumanyirivu bwabwe okutuuka ku kuyitawo kw'ekiseera mu 1844. Balaba engeri okukiggwaamu essuubi kwabwe gye kunnyonyoleddwa, n'essanyu n'okukakasa ne bibazzaamu amaanyi nate. Malayika owokusatu atadde ekitangaala ku ebyayita, eby'ensangi zino, n'ebigenda okujja, era bamanyi nti Katonda ddala y'abakulembedde mu kulabirira kwe okw'ekyama. Early Writings, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Malaika ow’okusatu ye malaika ow’okuteekako ekisampu, era yatuuka nga 22 Okitobba 1844, naye omulimu gwe gwakereezebwa olw’ebibi ebyo byennyini ebyaleetera Isirayiri ey’edda okufiira mu ddungu. Okukereezebwa okwaleetebwa obujeemu bwa 1863, kwali kukereezesa omulimu gwa malaika ow’okusatu, era olw’ekyo okuteekako ekisampu kuziyiziddwa era kukereezeddwa okumala emyaka egisukka mu kikumi.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> [Okubala 32:6-15, byogeddwa.] Mukama Katonda ye Katonda ayagala obuggya, naye agumiikiriza nnyo ebibi n’okumenya amateeka kw’abantu be mu mulembe guno. Singa abantu ba Katonda batambulidde mu magezi ge, omulimu gwa Katonda gubadde guyongedde, obubaka bw’amazima bubadde butwaliddwa eri abantu bonna ababeera ku maaso g’ensi yonna. Singa abantu ba Katonda bamukkirizza ne babeera abakola ekigambo kye, ne bakwata ebiragiro bye, malaika teyandibadde ajja ng’abuuka mu ggulu n’obubaka eri bamalayika bana abaali bagenda okusumulula empewo okuzikuba ku nsi, ng’akaaba nti, Mwekomeze, mwekomeze empewo ennya, ne zitakuba ku nsi okutuusa lwe nnaaba nteekeko akabonero ku bipaji by’emitwe gy’abaddu ba Katonda. Naye kubanga abantu tebaagondera, tebamwebaza, era si batukuvu, nga bwe yali Isirayiri ey’edda, ebbanga liyongereddwayo abantu bonna bawulire obubaka obwasembayo bw’ekisa obulangirirwa n’eddoboozi ddene. Omulimu gwa Mukama guzibiddwawo, ekiseera eky’okuteekako akabonero kiddiriziddwa. Abangi tebannawulira amazima. Naye Mukama alibawa omukisa bawulire era baakyuke, era omulimu omukulu gwa Katonda guliyongerayo okugenda mu maaso. Manuscript Releases, voliyumu 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

Ku lunaku lwa 11 Sebutemba 2001 malayika ow’okusatu yatuuka nate, era ekiseera eky’okuteekebwako akabonero ekyali kyakereezeddwa okuva mu bujeemu bwa 1863 ne kitandika nate. Kwali okutuuka kw’Obusiraamu obw’ekabi eky’okusatu, era kye kkondeere ey’omusanvu eriraga entandikwa y’ekiseera eky’okuteekebwako akabonero. Ekiseera eky’okuteekebwako akabonero kyatandika n’okutuuka kwa malayika ow’okusatu ku lunaku lwa 22 Okitobba 1844, bwe kkondeere ey’omusanvu yatandika okufuuwa, naye ekkondeere eyo yaziyizibwa era ne yakereererwa.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi n’ayimusa omukono gwe eri eggulu, n’alayira oyo abeerawo emirembe n’emirembe, eyatonda eggulu, n’ebiri omuli, n’ensi, n’ebiri omuli, n’ennyanja, n’ebiri omuli, nti tewalibaawo kiseera nate; naye mu nnaku ez’eddoboozi lya malayika omusanvu, bw’alitandika okuwuuza, ekyama kya Katonda kinaakomekkerezebwa, nga bwe yalangirira eri abaddu be bannabbi. Okubikkulirwa 10:5-7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

"Eddoboozi" lya malayika ow’omusanvu, lye ddoboozi lya malayika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana, eyakka mu kiseera lwe byasuulibwa wansi ebizimbe ebinene eby’ekibuga New York City.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Awo oluvannyuma lw’ebyo nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi n’eyaka olw’ekitiibwa kye. N’akaaba n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, ne kkomera ly’emyoyo gyonna egy’obutali butukuvu, n’ekisiba ky’ebinyonyi byonna ebitali bitukuvu era ebyenyinyalwa. Kubanga amawanga gonna banywedde ku wayini w’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakoze naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’eby’obugwagwa bye. Okubikkulirwa 18:1-3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

"Eddoboozi" ly'omulayika ow'amaanyi aserengeta, liragira abamalayika okukwata empewo ennya, ezirabika ng' "embalaasi ey'ekiruyi" eyagala okwesumulula n'okuleeta okufa n'okuzikiriza mu kkubo mwe giyita.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> Bamalayika ba Katonda bakola bw’alagira, nga baziziyiza empewo z’ensi, empewo zireme kuvuga ku nsi, newaakubadde ku nnyanja, newaakubadde ku muti gwonna, okutuusa nga abaddu ba Katonda baateekeddwako akabonero mu binyindo byabwe. Alabika omalayika omuzira ng’ayambuka okuva ebuvanjuba (oba we enjuba ezibukira). Ono omalayika omuzira okusinga abalala alina mu mukono gwe akabonero ka Katonda omulamu, ka Ye eyokka ayinza okuwa obulamu, era ayinza okuwandiika akabonero oba obuwandiike ku binyindo by’abo abaligabirwa obutafa, obulamu obutaggwaawo. Ye ddoboozi lya malayika ono ow’oku ntikko eryalina obuyinza okulagira bamalayika bana okuziziyiza empewo ennya okutuusa nga omulimu guno gumaze okukolebwa, era okutuusa lwe y’anaabagamba okuzirekula. Obujulizi eri Abasumba, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Malayika alagira Abamalayika bana okukwata empewo, ye malayika owa Okubikkulirwa essuula ey'ekkumi n'omunaana ey'atangaaza ensi n'ekitiibwa kye, era "eddoboozi lye ery'amaanyi" ye ddoboozi lya malayika ow'omusanvu.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> Era ekifaananyi ekikulu ennyo kiweebwa mu Kubikkulirwa essuula 7 ku lw’okulowoozebwako, okututaamu essanyu, era okutugumya! Bamalayika bana bawereddwa obutume okukola omulimu ku nsi. Naye Omu eyagula ensi ng’ewaayo ye mwennyini ng’ensasula yaayo, alina abalonde abatono. Baani? Abo abakwata amateeka ga Katonda gonna era abalina okukkiriza kwa Yesu.

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> Yokaana n’ategeezebwa okulaba ekintu ekirala: “Era ne ndaba malaika omulala ng’ava ebuvanjuba, ng’alina akabonero k’Katonda omulamu” (Okubikkulirwa 7:2). Ono ani? Malaika w’endagaano. Avudde mu kuzibuka kw’enjuba. Ye enzibukira y’obudde eva waggulu. Ye ekitangaala ky’ensi. “Mu ye mwalimu obulamu; era obulamu bwali ekitangaala ky’abantu” (Yokaana 1:4). Ono ye Isaaya gwe yannyonnyola: “Kubanga omwana atuzaliddwa, omwana atuweereddwa; n’obufuzi buliba ku kibegabega kye; era erinnya lye linaayitibwa Ekyewuunyo, Omuteesa, Katonda Omuyinza Ennyo, Kitaffe ataggwaawo, Omulangira w’Emirembe” (Isaaya 9:6). N’akaaba ng’oyo alina obuyinza obusinga ku magye g’abamalayika ab’omu ggulu abaali bawaweebwa okuleetera ensi n’ennyanja obulabe, n’agamba nti, “Temwonona nsi, newaakubadde ennyanja, newaakubadde emiti, okutuusa lwe tunaateekako akabonero ku baweereza ba Katonda waffe ku malubawo gaabwe” (Okubikkulirwa 7:2, 3).

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> Wano ekya Katonda n’eky’obuntu byegattiddwa wamu. Ekiragiro kiweebwa bamalayika bana okuzisiba empewo ennya okutuusa lwe banaafuna okuyitibwa kwe. Soma omutwe gwonna. Eddoboozi eriragira nti, ‘Temwonona,’ liyogerwa Omuzzaawo, Omununuzi.

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> Okusalira omusango n’obusungu byali biteekwa okuziyizibwa mu banga butono bokka okutuusa nga omulimu omutegekeddwa gumaze okukolebwa. Obubaka, obubaka obwasembayo obw’okulabula n’okusaasira, buziyiziddwa mu kukola omulimu gwabwo olw’okwagala ensimbi okw’okwerowoozaako wekka, olw’okwagala obuwummu okw’okwerowoozaako wekka, era n’olw’obutetegefu bw’abantu okukola omulimu ogwetaagisa okukolebwa. Omulayika agenda okwakazika ensi n’ekitiibwa kye abadde alindirira ebikozesebwa by’obuntu mwe omusana ogw’eggulu guyinza okusana, era bwe batyo bakolaganira wamu okuwa, mu bukulu bwabwo obutukuvu era obw’amaanyi, obubaka obugenda okusalawo eby’enkomeredde by’ensi. Manuscript Releases, voliyumu 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Malayika owokusatu, oyo ye Kristo, era ye malayika ow’okuteekako akabonero eyatuuka nga 22 Okitobba 1844; naye olw’obutagondera bw’abantu ba Katonda, omulimu gwe ogw’okuteekako akabonero ku 144,000 gwakawulwa okutuusa nga 11 Septemba 2001. Awo Isiramu ey’Olubonoobono olw’okusatu ne liwisa wansi ebizimbe binene e New York, era omutendera gw’okuteekako akabonero ne gutandika. Mu kiseera ekyo amawanga ne “banyiiga, kyokka nga bakuumibwawo.” Eddoboozi erisooka ery’Okubikkulirwa essuula ey’ekkumi n’omunaana, lye ddoboozi eriragira bamalayika bana okubeera nga bakuumye awo, ng’abantu ba Katonda bateekebwako akabonero.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Yesu bulijjo alaga enkomerero ng'agiwanjaganya n'entandikwa, era ku Febwali 26, 1993, Obusiraamu obw'ennaku ey'okusatu bwabbomola paakingi ey'omu ttaka eya North Tower eya World Trade Center nga bakozesa bbomu eyali mu lori. Okubwatuka kwaleeta okwonooneka okunene ku kizimbe, ne kwetta abantu mukaaga era ne kulumya abasukka mu lukumi abalala. Newankubadde olulumba olwo tekwagwisa eminara, kyali ekikolwa ky'obutemu obw'entiisa ekikulu ku ttaka lya Amerika era ne kiragirira ebigenda okubaawo nga 11 Sebutemba 2001.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Ekiseera eky’okuteekebwako akabonero kyatandika nga 11 Sseputemba 2001, naye kyalimu n’okulabula okwabaddewo emyaka munaana nga tekinnaba kutuuka. Okulumba kw’Abaislamu ku Isirayiri nga 7 Okitobba 2023 kuli kulabula okw’amaaso ku nkomerero y’ekiseera eky’okuteekebwako akabonero. Obubonero bw’obunnabbi bw’eky’okutya ekisatu busimbiddwa ku obubonero bw’obunnabbi bw’eby’okutya ebiri ebyasooka. Mu bigambo ebisooka eby’omutwe ogw’omwenda ogw’Okubikkulirwa, okuteekebwako akabonero kw’abantu 144,000 kulagiddwa.

We will consider that subject in the next article.

Tujja kutunuulira ensonga eyo mu kiwandiiko ekiddako.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> Bwe kiba nti ebifaananyi nga bino bigenda okujja, emisango egikambwe nnyo ku nsi ey’omusango, abantu ba Katonda banaabuddukira wa? Banaakwekebwa batya okutuusa obusungu lwe buggwaawo? Yokaana alaba ebintu eby’obutonde—ekikankano ky’ensi, embuyaga ennene, n’enkayaayaana z’ebyobufuzi—nga by’eragiddwa ngibikuumiddwa abamalayika bana. Empewo zino ziri mu mukono okutuusa Katonda lw’anaalagira bazirekule. Eyo mwe muli obukuumi bw’ekkanisa ya Katonda. Abamalayika ba Katonda bakola nga bwe y’abaalagira, nga bazibira empewo z’ensi, zireme okuwuuba ku nsi, newaakubadde ku nnyanja, newaakubadde ku muti gwonna, okutuusa abaddu ba Katonda lwe banaateekebwako akabonero ku malabo gaabwe. Omalayika ow’amaanyi nnyo alabwibwa ng’ayambuka okuva ebuvanjuba, awazibukira enjuba. Ono, asiinga amaanyi mu bamalayika, mu mukono gwe mulimu akabonero ak’Okatonda omulamu—oyo yekka asobola okuwa obulamu—asobola okuteekako ku malabo akabonero oba obuwandiike ku abo abalina okuweebwa obutafa, obulamu obutaggwaawo. Ye ddoboozi ly’omulayika ono ow’awaggulu ennyo eryaali n’obuyinza okulagira abamalayika bana okuzibira empewo ennya okutuusa omulimu guno lwe gunaaba guweze, era okutuusa lwe y’anaawa ekiragiro zirekulwe.

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> Abo abawangula ensi, omubiri, ne Setaani, be banaabanga abasiimiddwa, abaalifuna akabonero ka Katonda omulamu. Abo emikono gyabwe gitali mirongoofu, emitima gitali girongoofu, tebalifuna akabonero ka Katonda omulamu. Abo abateekateeka ekibi ne bakikola balirekebwawo. Aba bokka, abali mu mbeera mu maaso ga Katonda nga bali mu kifo ky’abo abeenenya era abaatula ebibi byabwe ku Lunaku Olukulu olw’Okutangirizibwa olutali lwa kifaananyi, be balimanyibwa era bateekebweko akabonero nga basaanira okukuumibwa kwa Katonda. Amannya g’abo abeesimbu nga batunula, balindirira, era bakuuma okulabika kwa Mulokozi waabwe—nga bakikola n’obumalirivu n’okwegomba okusinga abo abalindirira enkya—galibala wamu n’ago g’abo abaateekebwako akabonero. Abo, newaakubadde nga okutangaaza kwonna kw’amazima kukubira ku myoyo gyabwe, kyandibadde nti balina emirimu egikwatagana n’okukkiriza kwe beyamiridde mu lwatu, naye ne basendasendwa ekibi, ne beeteekera ebifaananyi mu mitima gyabwe, ne bayonoona emyoyo gyabwe mu maaso ga Katonda, era ne bayonoona n’abo abeegatta nabo mu kibi, amannya gaabwe galisangulwawo mu Kitabo ky’Obulamu, era balirekerwa mu kizikiza kya ttumbi, nga tebalina mafuta mu bibya byabwe n’ettaala zaabwe. ‘Naye mmwe abatya erinnya lyange, Enjuba ey’Obutuukirivu erisituka n’okuwonya mu biwawaatiro byayo.’

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> Okuteekebwa akabonero ku baddu ba Katonda kuno kwe kimu kye kyayolesebwa Ezeekyeri mu kwolesebwa. Era Yokaana naye yali omujulirwa w'okubikkulirwa kuno okw'ewuunyo ennyo. Yalaba ennyanja n'amayengo gaayo nga gabuuma nga gakaaba, era emitima gy'abantu nga gibalemera olw'entiisa. Yalaba ensi ng'ekankana, n'ensozi nga zitwalibwa mu makkati g'ennyanja (ekyo nga kituuka ddala), amazzi gaayo nga gabuuma era nga gatabuka, n'ensozi ne zikankana olw'okweyiwuuma kwagwo. Yalabisibwa ebibonerezo, kawumpuli, enjala, n'okufa nga bituukiriza omulimu gwabyo ogw'entiisa. Testimonies to Ministers, 445.

Back to Articles