Article

# Parallel Warnings - Number Three

Obulabula Obufaanagana - Ennamba Ssatu

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Okunywezebwa kw'obubaka obw'obunnabbi: Enkola y'okugezesa mu kukulikirana ey'abamalayika b'Okubikkulirwa

Author

Jeff Pippenger

Published

August 8, 2023

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We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.

Twaaggala oluwandiiko olwasembayo nga tukakasizza nti malaika basatu ab’Okubikkulirwa omutwe ogw’ekkumi n’ena bonna balina obubaka mu ngalo zaabwe. Omumalaika ow’okubiri n’ow’okusatu balambikiddwa nga balina ‘omukanda’ nabo, nga bazzika n’obubaka bwabwe. Buli mumalaika akiikirira obubaka, era okujja kw’obubaka kuleeta ekivuddemu. Omumalaika asooka yatuuka mu 1798. Obubaka obwo bwabikkulwawo era waabawo okweyongera mu bumanyi ku musango ogwali okutuuka. Okweyongera okwo mu bumanyi kwazaalawo ebika bibiri by’abasinza. Omumalaika ow’okubiri bwe yatuuka, obubaka bw’okugwa kw’Abaprotestanti bwabikkulwawo, era waabawo okweyongera mu bumanyi ne wazaalibwa ebika bibiri. Obubaka bw’Okukaaba kwa wakati w’ekiro bwe bwatuuka nga 22 Okitobba, 1844, bwabikkulibwa ku lukuŋaana mu nkambi e Exeter, era waabawo okweyongera mu bumanyi ne wazaalibwa ebika bibiri by’abawala abatamanyiddwa. Omumalaika ow’okusatu bwe yatuuka nga 22 Okitobba, 1844, obubaka bw’omumalaika ow’okusatu, n’ebyonna bye buyimirira, byabikkulwawo, era waabawo okweyongera mu bumanyi ne wazaalibwa ebika bibiri.

Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:

Ennekanya endala esangibwa mu bamalayika ekikwata ku kunywezebwa kw’obubaka bw’abamalayika. Obubaka bw’omumalayika ow’okubiri bwayongerwamu amaanyi olw’obubaka bw’Okukaaba okw’ettumbi ly’ekiro, nga bwe yalaga ekiwandiiko ekyasooka; naye Okukaaba okw’ettumbi ly’ekiro tekuyimirizibwa mu mmalayika omu, kuyimirizibwa abamalayika abangi. Ebyafaayo ebyakwatanagana n’omumalayika ow’okubiri n’Okukaaba okw’ettumbi ly’ekiro biraga nti obubaka bw’omumalayika ow’okubiri bwayongerwamu amaanyi bwe Okukaaba okw’ettumbi ly’ekiro bwe kweyunga n’obubaka obwo. Mu kitabo kye kimu tugambibwa nti:

> “I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.

> Nnalaba bamalayika nga baddukira wano na wali mu ggulu. Baali bakka ku nsi, ne baddayo ne bayambuka mu ggulu, nga beetegereza okutuukirizibwa kw’ekintu ekikulu ennyo. Ate ne ndaba omalayika omulala omuzira ennyo aatumiddwa okukka ku nsi, n’agatta eddoboozi lye n’erya malayika ow’okusatu, era n’awa obuyinza n’amaanyi ku bubaka bwa malayika ow’okusatu. Obuyinza obunene n’ekitiibwa byawaibwa eri omalayika oyo, era bwe yakka, ensi n’eyaka n’ekitiibwa kye. Omusana ogwamutambuliranga mu maaso n’ogwamugobereranga, gwayingira wonna, nga ayogerera waggulu n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, n’ekifo eky’okukwatiramu buli mwoyo omubi omwonoonefu, era ekisenge eky’okusibiramwo buli nnyonyi etali nnongoofu era enyinyizibwa. Obubaka bw’okugwa kwa Babulooni, nga bwe bwaweebwa omalayika ow’okubiri, buweereddwa nate, nga bwongeddwako obwonoonefu obw’ayingidde mu makkanisa okuva mu mwaka gwa 1844. Omulimu gw’omalayika ono guyingira mu budde obutuufu, era gugatta n’omulimu omukulu ogw’enkomerero ogw’obubaka bw’omalayika ow’okusatu, nga gukula ne gufuuka okukaaba okw’amaanyi ennyo. Era abantu ba Katonda bategekeddwa wonna okuyimirira mu ssaawa y’okukemebwa gyebagenda okusisinkana mangu. Nnalaba omusana omukulu nga guwummuze ku bo, ne beegatta mu bubaka, era nga tebatya, ne balangirira n’amaanyi amangi obubaka bw’omalayika ow’okusatu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.

> Bamalayika baatumibwa okuyamba omulayika omw’amaanyi ava mu ggulu, era ne mpulira amaloboozi agalabika nga gasikika wonna, Muve mu ye, mmwe abantu bange, mulemenga okubangako ku bibi bye, era mulemenga okufuna ku makaba ge; kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obujeemu bwe. Obubaka buno bwalabika ng’eyongerako ku bubaka bw’omulayika ow’okusatu, era ne bwegatta nabwo, nga bwe kyali okukoowoola kwa ttumbi ly’ekiro bwe kwagattibwa ku bubaka bw’omulayika ow’okubiri mu mwaka gwa 1844. Ekitiibwa kya Katonda ne kibikka ku batukuvu abagumiikiriza era abalindirira, ne babuwa nga batali na kutya obulabula obw’enkomerero obw’amaanyi, nga balangirira okugwa kwa Babulooni, era nga bayita abantu ba Katonda bave mu ye; balyoke balokoke ekibonerezo kye eky’entiisa. Spiritual Gifts, Volumu 1, 193, 194.

The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.

Okukaaba okw’ewakati mu kiro kwayungana ne malayika ow’okubiri, era malayika w’omu Kubikkulirwa ekkumi n’omunaana ayungana ne malayika ow’okusatu; era bw’ayungana ne malayika ow’okusatu, aba ng’addamu okukola okugatta okw’Okukaaba okw’ewakati mu kiro n’omalayika ow’okubiri okwaliwo ku ntandikwa y’Obudiventisiti. Okusinziira ku bajulirwa babiri — omalayika ow’okubiri n’ow’okusatu — buli bubaka bw’omalayika bulina obubaka obw’ekyokubiri obubuyongeramu amaanyi. Bano bajulirwa babiri bayigiriza nti bwe yatuuka mu byafaayo obubaka bw’omalayika asooka, waaliwo oluvannyuma ekiseera we bwaleyongerwamu amaanyi olw’obubaka obw’ekyokubiri. Kino, ddala, kyali kituufu era ku malayika asooka. Mu katundu akasooka ak’omu kyawandiiko ekiwanvu kye twateekawo, Nny. White alaga ebifaananyi ebimu ku malayika asooka, nga bwe Yokaana abigaba ku malayika w’omu Kubikkulirwa ekkumi n’omunaana, bw’agamba nti, "Nayogerwa nti omulimu gwe kwe kukaanyisa ensi n’ekitiibwa kye, era okulabula abantu ku busungu bwa Katonda obugenda okujja." Kitegeerekeka mu kyawandiiko nti ayogerako ku malayika asooka.

The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.

Obubaka bwa malaika ow’asooka bwatuuka mu mwaka gwa 1798, era oluvannyuma ne bwanywezebwa nga ku 11 Agusito 1840, lwe bufuzi bwa Ottoman bwaggwaawo. Mu kiseera ekyo malaika ow’amaanyi owa Okubikkulirwa 10 n’ava mu ggulu n’akka, n’ateeka ekigere kye ekimu ku ttaka n’ekirala ku nnyanja. Akiikirira okunywezebwa kwa malaika ow’asooka, era kino kye kiraga nti omulimu gwa malaika ow’asooka gwe gumu n’omulimu gwa malaika owa Okubikkulirwa 18. Bombi baali baakumasamasa ensi n’ekitiibwa kyabwe, naye malaika owa Okubikkulirwa 18 yeegatta ne malaika ow’okusatu, nga bwe Okukaaba okw’ettumbi ly’ekiro kwe kwagatta ne malaika ow’okubiri, era nga bwe malaika eyakka mu Okubikkulirwa 10 yegatta ne malaika ow’asooka.

Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.

N’olwekyo, bwe yatuuka malayika asooka, wabaawo obubaka obwabikkulirwa obwaleeta ebika bibiri by’abasinzi. Obubaka bwa malayika asooka bwe bwaweebwa amaanyi okuva eri malayika ow’Okubikkulirwa ekitundu eky’ekkumi, oyo malayika yali ng’alina mu ngalo ze ekitabo ekitono kye yalagira Yokaana akirye, ekiraga nti yajja n’obubaka, n’abubikkula, era ne buleetawo ebika bibiri by’abasinzi. Bwe baatuuka malayika ow’okubiri, Midnight Cry, ne malayika ow’okusatu, wabaawo obubaka obwabikkulirwa obwagezesa ne buleetawo ebika bibiri by’abasinzi.

The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.

Ekitundu ky’ebyawandiiko kye twogerako kissaako essira, nga kigerageranya ebyafaayo bya Kristo n’ebyafaayo by’aba Millerites, nti enteekateeka y’okugezesebwa mu ngeri ey’okuddiriramu eyaliwo mu byafaayo by’aba Millerites, nayo yaliwo mu nnaku za Kristo, ezali enkomerero ya Isirayiri ey’edda. Bwe kiba nti enteekateeka y’okugezesebwa mu ngeri ey’okuddiriramu yaaliwo ku ntandikwa ya Isirayiri ey’omwoyo era ku nkomerero ya Isirayiri ey’edda, kale walibaawo enteekateeka y’okugezesebwa mu ngeri ey’okuddiriramu ku nkomerero ya Isirayiri ey’omwoyo, nga bwe yali ku ntandikwa ya Isirayiri ey’edda.

In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.

Mu byafaayo by’Abamillerite, obubikkulibwa okutaano buno bwayezesa era ne buleta emitundu ebiri gy’abasinza okuva mu 1798 okutuuka ku Okitobba 22, 1844. Ekitundu kino ky’ebyawandiikibwa kiraga bulungi nti bwe ofiirwa mu kugezebwa, tojja kuyita mu kugezebwa okuddako, kubanga togezako n’akatono. Era kyeyoleka bulungi nti mu biro bya Kristo enteekateeka y’okugezesa yakoma nga abantu b’endagaano abaalondwanga edda bali mu kizikiza kyonna ku nteekateeka y’obulokozi. Danyeri ne Yokaana balaga abo abawulira eddoboozi eriba emabega gyaabwe, abo abaatambulira mu nteekateeka y’okugezebwa eyeyongerayongera, nga buli mazima mapya agabikkulibwa gaasabanga buli muntu okwekenneenya yekka.

The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.

Ebitabo bya Danyeri n’Okubikkulirwa bikola kitabo kimu, era Danyeri ne Yokaana be bajulizi babiri b’ekitabo ekyo. Omu ku bajulizi ye ntandikwa y’ekitabo, ate omulala ye nkomerero y’ekitabo. Bombi bajulizi baayitamu okufa n’okuzuukira mu kifaananyi; omu yatulugunyizibwa obwakabaka bwa Aba Meedi n’Abaperusi (nga kiyimirira Amerika), ate omulala yatulugunyizibwa Roma (nga kiyimirira obwa Papa). Yokaana atulugunyizibwa kubanga akuuma Ssabbiiti, nga bwe kiri ne Danyeri eyatulugunyizibwa olw’okugaana okukyusa enkola ze z’okusinza. Wamu balaga abo ab’ekkomerero ly’ensi abatulugunyizibwa olw’okugaana okukkiriza okusinza kwa Sande mu kifo kya Ssabbiiti y’olunaku olw’omusanvu.

The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.

Abantu abakiikirirwa Danyeri ne Yokaana, baali oba baliba abo abateekebwako akabonero, kubanga bwe baateeka Danyeri mu kinnya ky’empologoma olw’obutagondera ekiragiro kya kabaka, kabaka n’assaako ku lwazi akabonero k’empeta ye, okulaba nti ekigendererwa tekikyusibwa. Danyeri yalabika ng’asibiddwa obutaggwaawo, kubanga ekiragiro kya kabaka, era n’obuyinza bw’akabonero ke, tebyasobolanga kukyusibwa, ng’amateeka g’Aba Meedi n’Abaperusi bwe galagira. Akabonero k’empeta ya kabaka kaateekebwa ku lwazi era oluggi ne luggibwa. Oluggi luggibwa ku kiseera ky’etteeka lya Sande, era tewali muntu ayinza okugulawo oluggi olwo, nga bwe lwaliggibwa ku Okitobba 22, 1844. Kino kyali ekyokulabirako ekyangu ekiraga obukulu bw’okutunuulira si byokka ebintu eby’obunnabbi ebiteekeddwawo mu bubaka obw’obunnabbi, naye era n’obukulu bw’okussa mu mutima embeera ezamwetooloola nnabbi ng’alabirizibwa mu mboozi.

Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.

Kyokka kino kya kulabirako ku maanyi agali mu kutunuulira awamu entandikwa (Ekitabo kya Danyeri) n’enkomerero (Ekitabo ky’Okubikkulirwa) ng’abajulizi babiri b’obunnabbi bumu, kubanga kyetaagisa abajulizi babiri okukakasa amazima ag’ebyawandiikibwa. Ebintu ebyalagirwa okubaawo n’ekyokulabirako eky’emirimu gy’abannabbi egyakolebwa nga bikwatagana n’obunnabbi byombi byasikirizibwa.

> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.

> Ebyawandiikibwa byonna byasikirizibwa Katonda, era bigasa mu kuyigiriza, mu kunenya, mu okulungamya, ne mu kugunjula mu butuukirivu: omuntu wa Katonda alyoke abeere omutuufu ddala, ng’ategekeddwa ddala okukola buli mulimu omulungi. 2 Timoseewo 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Singa ebintu ebyaloboolwa mu Bayibuli bifaanaanyiriza enkomerero y’ensi, kale ekifaanaanyizo eky’omunnabbi n’ebintu ebimwetooloola mu kiseera lwe afuna era n’ajuliriza obubaka obwo obw’obunnabbi, kiba kifaanaanyizo ky’enkomerero y’ensi. Noolwekyo, bwe bifaanaanyizibwa mu ngeri ey’obunnabbi ebintu ebimwetooloola n’ebikolwa by’omunnabbi, omunnabbi abera ekifaanaanyizo ky’abantu ba Katonda ku nkomerero y’ensi. Nga tuli n’okutegeera okwo, bwe tuteeka awamu olunyiriri lw’okuloboola kwa Malaki okw’Eriya n’ennyiriri z’Okubikkulirwa essuula 14 ne 18, byonna bijuliriza ebyafaayo by’obubaka obulabula obusembayo, naye obujulirwa bwabyo buli mu njuyi bbiri.

The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.

Obubaka bulimu ebintu ebyalagulwa okubaawo ebya bweru eri abantu ba Katonda, ate obujulizi obw’okuddirira bubeera ku byonna nnabbi bye yayitamu ng’afuna era ng’alangirira obubaka. Endowooza y’obunabbi ey’ennyiriri ebbiri eziraga eby’ebweru n’eby’omunda eby’ebyafaayo bimu yakkirizibwa era n’eteekebwa mu biwandiiko by’awamu abatandisi ba Adventism. Okulabirako okwa bulijjo okw’enkozesa eno okw’abatandisi, mu maaso gange, kwe bwe baalambulula nti amakanisa musanvu ag’Okubikkululwa n’ebisiba musanvu eby’Okubikkululwa bye byafaayo ebitambulira awamu ebiraga eby’omunda n’eby’ebweru eby’ekkanisa. Ebisiba biraga ebyafaayo eby’ebweru, ate amakanisa galaga eby’omunda.

The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.

Obubaka bwa Eriya obuli mu Malaki, era n’ensuula ey’ekkumi n’ena n’ey’ekkumi n’omunaana ez’Okubikkulirwa, birambulula obubaka obumu obw’okulabula obusembayo, era obumanyiddwa mu ssuula esooka ey’Okubikkulirwa nga "Okubikkulirwa kwa Yesu Kristo." Mu ssuula esooka, Katonda Kitaffe yawa obubaka eri Kristo; Kristo n’abuwa Gabuliyeri; Gabuliyeri n’abuwa Yokaana; Yokaana n’abutuma eri amakanisa. Obubaka bwa Eriya, awamu n’obubaka obuli mu ssuula esooka, ey’ekkumi n’ena n’ey’ekkumi n’omunaana ez’Okubikkulirwa, bwebumu ddala.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Era emyoyo gy'abannabbi gigondera bannabbi. Kubanga Katonda si wa kutaataaganya, naye wa mirembe, nga bwe kiri mu makanisa gonna g'abatukuvu. 1 Abakkolinso 14:32, 33.

It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.

Obubaka buba bumu bulijjo, kubanga “abannabbi bagondera abannabbi.” Ekigambo ekihinduliddwa ng’ “subject” mu ebyawandiikibwa kitegeeza, “okuteeka wansi; mu ngeri ey’okwennyini okugondera: okubeera wansi w’obugondererwa (ng’ogonderera), okuteekebwa wansi, okussa wansi eri, (okubeera, okufuula) omugondererwa (eri), okubeerwa mu bugondererwa (eri, wansi wa), okweteeka wansi eri.” Abannabbi bonna bakkiriziganya ne bannaabwe era babeera mu bugondererwa eri buli omu munne; singa si bwe kityo, obubaka bwe baawa bandireese obutabanguko.

All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.

Ebyokulabirako byonna eby’obunnabbi eby’obubaka bw’okulabula obwasembayo bukiikirira obubaka bumu. Kye kyateekateekebwa Mukama nti abo abeebalirwa “ab’amagezi” mu lugero lw’abawala kkumi, era abeenyitibwa “ab’amagezi” abategeera “okweyongera kw’bumanyi” ekitabo kya Danyeri bwe kigguddwawo; ky’okwagala kwa Mukama nti “ab’amagezi” bategeere obubaka obw’enjawulo bwe buggulwawo. Okutegeera okwo kutuukirizibwa mu kukozesa enkola y’okusoma n’okunoonyereza mu Byawandiikibwa eyalambikibwa mu Bayibuli gyennyini. Enkola eyo etuukirizibwa ng’ekwatagana ne Isaaya 28, okuyita mu nkola ey’okukuŋaanya ennyiriri ez’enjawulo z’obunnabbi ezikwata ku nsonga ya Bayibuli ne kuziteeka wamu nga ziringana olunyiriri ku lunyiriri, okusobola okukakasa ebigenda okubaawo eby’obunnabbi ebituufu.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Nsaba obugumiikiriza bwammwe nga tumaliriza ekiwandiiko kino wano, era tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

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