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# Rome Establishes the Vision - Number Twelve

Loma eteekawo ekyolesebwa - Omuwendo ogwa kkumi na bbiri

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Okukozesebwa okw'ensatu kw'obunnabbi: Ekivume eky'obuzikiriza n'obulabula obw'okudduka mu nnaku ez'enkomerero

Author

Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Ekibi ekyennyinyomesa ekileeta okuzikirira ekyogerwako Daniyeri nnabbi kye kabonero eri Abakristaayo mu biseera bisatu eby’enjawulo okudduka. Abakristaayo e Yerusaalemi baadduka bwe baalaba amabendera g’amagye g’Abaloma, amagye ago nga gazingizza Yerusaalemi, mu mwaka gwa 66 A.D. Abakristaayo ab’omu nkomerero y’ekyasa ekyokutaano n’akatandika k’ekyasa ekyomukaaga baadduka ne bayingira mu ddungu bwe baalaba omusajja w’ekibi mu yeekaalu ya Katonda ng’eyita Katonda. Mu 1888 waaliwo omugatte gw’amateeka ag’e Ssande agaatwalibwa mu Konguleesi ya United States nga gatwaliddwa Seneta Blair. Ezo zaayitibwa amateeka ga Blair, era zaali kaweefube okulonda Ssande okubeera Olunaku lw’Okusinza olw’eggwanga. Okusinza ku Ssande kwe kabonero k’ensolo, kabonero k’obuyinza bwa Papa; era Ssemateeka wa United States awakana butereevu n’okuwaliriza eddini y’eggwanga ng’ekigezo eri abatuuze ba United States.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Kino kye kituufu ekirekedwamu mu nkozesa enkyamu eyegattiddwa ne kulaga nti Amerika ye Roma ey’omu kiseera kino. Enkozesa esatu ey’obunnabbi erina amateeka amannyonnyo agagifuga. Amateeka gano galaga nti obubonero bw’obunnabbi obw’okutuukirizibwa okusooka bugattibwa n’obubonero bw’obunnabbi obw’okutuukirizibwa okw’okubiri okuteekawo obubonero bw’obunnabbi obw’okutuukirizibwa okw’okusatu.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Okulabula okudduka kwe kulabula okudduka okuva mu kutulugunyizibwa okw’okujja. Mu kiseera kya Kristo, okutulugunyizibwa kwalabika mu kuzikirizibwa kwa Yerusaalemi ne Yeekaalu mu mwaka gwa 70. Akabonero ak’alabula nti okutulugunyizibwa okwo kwali kusembera kaaweebwa mu mwaka gwa 66 A.D. Okulabula okudduka mu nkomerero y’ekyasa ekyokutaano n’akatandika k’ekyasa eky’omukaaga kwategeezebwa Omutume Paulo ng’okutegeera okuwuguka kwa Pergamo ey’obunnabbi, eyayimiriranga Loma ey’obpagani. Wandibaddewo okusooka okuwuguka, olwo omusajja w’ekibi, agenda yeeyita Katonda, alyoke alabisibwe. Mu byafaayo ebyasembera 538, Loma ey’obpagani eyali ezuziyiza, nga Paulo bw’ayogera nti “withholdeth”, yaggibwawo; era bwe Pergamo yawuguka, akabonero ak’okudduka ne katuuka ne kalagira abeesigwa okwawukana okuva mu bumu bwa makanisa ag’obuPpapa. Awo mu 538, mu Lukiiko e Orleans, obuyinza bw’obuPpapa bwassa etteeka lya Sande, era emyaka 1,260 egy’okutulugunyizibwa kw’obuPpapa ne gitandika.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Abajulizi babiri abaasooka balaga bulungi nti okutuukirizibwa olw’okusatu kw’okulabula okw’okudduka okwaweebwa Kristo kwasooka okutulugunyizibwa okwa ddala. Okuzikirira kwa Yerusaalemi kwajja ddala oluvannyuma lw’emyaka esatu n’ekitundu okuva nga okwetoolerwa kwa Cestius kwatandika mu 66 AD, ne kiwa Abakkristo ekiseera okudduka nga tebannaba kutuukako eby’entiisa by’okwetoolerwa okw’okubiri, okwatandikibwa Titus era ne kuggwa n’okuzikirizibwa kwa yeekaalu n’ekibuga. Nga tekinnaba kutuuka mu mwaka gwa 538, Abakkristo baayawukana n’ekkanisa ya Roma ey’obwa Papa, era mu ngeri y’obunnabbi ne badduka mu ddungu, eriyimirira okuzikirizibwa kwa Yerusaalemi ey’omwoyo.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Naye oluggya olw’ebweru w’Yeekaalu olureke, era tolupime; kubanga luweereddwa eri ab’amawanga, era banaalinnyirira ekibuga ekitukuvu wansi w’ebigere okumala emyezi amakumi ana n’ebiri. Nange ndiwa obuyinza eri abajulizi bange ababiri, era banaabuulira obunnabbi okumala ennaku 1,260, nga bambadde engoye ez’ebbukutu. Okubikkulirwa 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Mu byokulabirako byombi eby’okulabula abantu okudduka, okulabula kukulembera okutulugunyizibwa, era okutulugunyizibwa kulagirwa nga Loma, oba ey’abakafiri oba ey’Obwapapa, nga erinnyirira Yerusaalemi, oba mu ngeri ya ddala oba mu ngeri ey’omwoyo. Okulabula okudduka eri Abadiventisi ab’Olunaku Olw’omusanvu kwe kwali etteeka lya Blair mu 1888. Mu kutuukirizibwa kwesooka mu byafaayo bya Loma ey’abakafiri, Abakristaayo baalagirwa okudduka okuva e Yerusaalemi, era mu kutuukirizibwa kwa Loma ey’Obwapapa, Abakristaayo ne badduka ne bayingira mu ddungu. Eri Abadiventisi okulabula kwali okudduka okugenda mu byalo.

> “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.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

"Okukozesa obuyinza kw'eggwanga lyaffe mu kiragiro ekiwaliriza Sabatto eya Papa kujja kubeera okulabula gye tuli," kyatuukirizibwa bwe ekivve ekireeta okuzikirira, nga bwe bigambo bya Makko bwe bigamba, "kyali kiyimiridde awatasaanira." Mu 1888, Palamenti ya Amerika yali erowooza ku tteeka erikontana ddala n'ekintu ekikulu mu Ssemateeka gw'eggwanga, era mu kiseera ekyo Abadiventisi b'Olunaku olw'Omusanvu baalina okuva mu bibuga ne badda mu byalo.

> “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, 30.

> Tewali Mukristaayo n’omu eyafa mu kuzikirizibwa kwa Yerusalemu. Kristo yali awadde abayigirizwa be okulabula, era bonna abakkiriza ebigambo bye baalindirira akabonero akaasubizibwa. . . . Amangu ddala ne baddukira mu kifo eky’obukuumi—ekibuga Pella, mu nsi ya Perea, emitala wa Yoludaani. Okulwanagana Okukulu, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Empawu z’obunnabbi ez’ekisooka mu bubonero obulabula okudduka, zikiraga okutuukirizibwa okw’okusatu era okw’enkomerero. Ebiseera ebimu, empawu ezo z’obunnabbi zireeta okutuukirizibwa okubiri mu kutuukirizibwa okw’okusatu. Okulabirako kwe kino kwe Eriya abasatu. Omufananyi gwa Eriya mu kutunka kwe ne Yezebali, Akabu n’banabbi ba Baali, nga bigattiddwa wamu n’empawu za Yokaana Omubatiza, Eriya ow’okubiri, mu kutunka kwe ne Herodiya, Kerode ne Saloomi, bikakasa nti mu nnaku ez’enkomerero, okutuukirizibwa okw’okusatu n’okwasembayo kw’enkozesa emirundi esatu kubeera bulijjo mu nnaku ez’enkomerero, Eriya ne Yokaana balaga ebika bibiri by’abantu ba Katonda. Ekika ekimu ekikilirwa Eriya tekifa, ate ekirala ekikilirwa Yokaana kifa. Ebika ebyombi byeeragibwa era mu Okubikkulirwa essuula ey’omusanvu ng’abo emitwalo kkumi n’ena n’enkumi nnya abatafa, n’ekibiina ekinene ekifa.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Mu Babilooni ssatu, ekintu ekifaananako mu bubaka obw’obunnabbi kye nti Babilooni eyasooka eyayimiriribwa Nimrod, naye Babilooni ey’okubiri eyayimiriribwa bakabaka babiri, omusooka n’asembayo, Nebuchadnezzar ne Belshazzar. Nebuchadnezzar ayimira abo abali mu Babilooni abalirokoka, ate Belshazzar abo abali mu Babilooni abalizikirira.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Mu nnaku ez’enkomerero waliwo amateeka ga Sande abiri agogerwako mu bubaka bw’obunnabbi bwa Baibuli. Eryasooka ye etteeka lya Sande eririjja amangu mu United States, ate ery’okubiri ye etteeka lya Sande erikakazibwa ku nsi yonna. Amateeka ago ga Sande ag’abiri gaafaananyizibwa n’etteeka lya Sande erya Luumi lw’Abapagani, bwe mu mwaka gwa 321 Konsitantino yakakaza etteeka lya Sande eryasooka, ne lidirirwa mu 538 etteeka lya Sande erya Luumi ey’Obwapaapa. Luumi lw’Abapagani lumu ku bifaananyi eby’obunnabbi ebiranga United States, era etteeka lya Sande erya 321 lifaananyiriza etteeka lya Sande eririjja amangu mu United States. Etteeka lya Sande erya 538 erya Obwapaapa lifaananyiriza etteeka lya Sande erikakazibwa ku nsi yonna. Endowooza ey’ensobi nti United States efaananyizibwa “abanyazi” ab’omu Danyeri 11, gegezaako okukozesa etteeka lya Sande eririjja amangu mu United States ng’obujulizi okulaga nti etteeka lya Sande mu United States likakasa nti United States ye Luumi ya mulembe guno, era ne yeerabira nti waliwo etteeka lya Sande eddala erikakazibwa ku buli ggwanga mu nsi yonna olw’okwegatta okw’obusatu kw’ejjoka, ensolo ne nnabbi ow’obulimba.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Bwe kiba nti etteeka lya Sande mu Amerika likakasa nti Amerika ye Loma ya mulembe guno, kale etteeka lya Sande ery’ensi yonna likakasa ki? Ebika bisatu bya Loma biraga nti Loma ya mulembe guno, ey’ensatu-mu-kimu, ejja okussa mu nkola amateeka abiri ag’enjawulo aga Sande. Erisooka liri mu Amerika era lyafaananyizibwa etteeka lya Sande lya Konstantino omwaka gwa 321, n’ery’okubiri liri ku nsi yonna, nga lyafaananyizibwa etteeka lya Sande ery’obupapa ery’omwaka gwa 538. Okukozesa etteeka lya Sande ery’e Amerika mu ngeri y’okukozesebwa okusatu kw’obunnabbi okutegeeza nti etteeka eryo lyeriraga ani ye Loma ya mulembe guno, kwe kusaaliriza engeri z’obunnabbi ezateekebwawo Loma ey’obupagani n’ey’obupapa. Mu nnaku ez’enkomerero mulimu amateeka abiri ag’enjawulo aga Sande, era tekuli n’akamwe ku go akakasa nti abambuzi b’abantu be Amerika. Bwe bakyamiza obujulizi bwa Loma ey’obupagani n’ey’obupapa olw’okuwagira entegeera ey’obwannannyini, nga bwe kiri kakati, kiraga nti abo abagezaako okwongera amaanyi ku ntegeera yaabwe ey’obwannannyini tebategeera ekifaananyi n’okutuukirizibwa kwakyo.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Loma ey’obupagani kye kifaananyi kya Amerika Amagatte, era Loma ey’obwapaapa eyimirira ng’ekifaananyi kya Loma ey’ebiseera bino. Wamu n’enkozesa etali ntuufu ey’obunnabbi mu ngeri emirundi esatu, n’okutegeeza nti ebiyigirizibwa bitereddwamu mu mulamwa gwa “ekifaananyi n’okutuukirizibwa kwakyo,” waliwo n’obulemererwa obulala mu kunnyonnyola “ekivve eky’okuzikiriza” nga bwe kiyimiriziddwa mu mulamwa gw’enkozesa emirundi esatu gy’obunnabbi.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Okuva mu mwaka gwa 66 okutuuka mu mwaka gwa 70 AD, abaduumizi b’eggye ly’Abaroma ababiri baalumba Yerusaalemi. Bombi, Cestius ne Titus, baatandika nga bazingiza ekibuga, naye omu yokka ye yalekera awo okuzingiza okumala akaseera katono, ekyo ne kiwa Abakristaayo omukisa okudduka. Kyali okuzingiza okw’okusooka, okwakulembeddwa Cestius, kwe Abakristaayo baategeereraamu okulabula okudduka. Bwatuuka Titus okweyongera entalo ku Yerusaalemi mu mwaka gwa 70 AD, yatandika n’okuzingiza era teyakkakkana okutuusa Yerusaalemi ne yeekaalu lwe byasanyizibwawo. Okulabula kwa Yesu kwali mu mitendera ebiri: okusooka ke kabonero ak’okudduka, oluvannyuma okutulugunyizibwa. Mu kutuukirizibwa kw’okulabula mu byasa eby’okutaano n’eby’omukaaga, Abakristaayo baayawukana ku kkanisa y’Abaroma eyononefu nga tannaba kufika omwaka gwa 538, era ne bwe batyo okutulugunyizibwa ne kutandika.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Pawulo ategeeza bulungi nnyo nti ebyafaayo byonna ebyawandiikibwa eby’Isirayiri eya kale byawandiikibwa lwa abo abali mu nnaku ez’enkomerero, era nti ebyafaayo ebyo byonna byali ebifaananyi, newaakubadde ekigambo kya Giriki “typos”, ekitegeeza “ebifaananyi”, kivvunulwa nga “ensamples” mu kwanjula kwe okumanyiddwa ennyo okw’amazima gano.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kale ebyo byonna byabagwawo okuba eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuuseko enkomerero z'ensi. 1 Abakkolinso 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Ebyafaayo ebiri mu essuula ey’ekkumi Pawulo by’akozesa okuteeka mu mbeera y’amazima gano tebyali byafaayo bya Isirayiri ey’edda ebiraga nga bakola obutuukirivu.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Naye Katonda teyasiima bangi ku bo; kubanga baagwa mu ddungu. Naye ebyo byatufuukira eby’okulabirako, tulyoke tuleme okwegomba ebintu ebibi, nga nabo bwe baayegomba. Era temubeere basinza ebifaananyi, nga abamu ku bo bwe baali; nga bwe kyawandiikibwa nti, Abantu ne batuula okulya n’okunywa, ne bagolokoka okuzannya. Era tuleme okukola obwenzi, nga abamu ku bo bwe baakola, ne bagwa ku lunaku lumu ebitwalo bibiri n’enkumi ssatu. Era tuleme kugezesa Kristo, nga abamu ku bo nabo bwe baamugezesa, ne bazikirizibwa emisota. 1 Abakkolinso 10:5-9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Ebyafaayo ebitukuvu bye biwandiiko ebiraga obutuukirivu n’obutali butuukirivu bw’abantu ba Katonda, naye mu buli kyawandiikibwa, ebyafaayo ebyo bikyali ekifaananyi eri abantu ba Katonda abali mu nnaku ez’enkomerero. Ebyafaayo eby’okujeemera e Minneapolis mu 1888, byawandiikibwa ng’ebikwata ku butali butuukirivu, newankubadde bye bagamba abawandiisi b’ebyafaayo b’Abadiventisiti. Okujeemera okwo kwali kw’amaanyi nnyo okutuusa ne Ellen White n’asalawo okuva mu lukuŋŋaana; era yasigalawo kubanga malayika yamugamba nti ky’obuvunaanyizibwa bwe okusigala n’awandiike ku kujeemera okwali kufaanagana n’okujeemera kwa Koola, Datani ne Abiraamu mu ebyafaayo bya Musa. Mu lukuŋŋaana olwo malayika ow’amaanyi eyogerwako mu Okubikkulirwa essuula ey’ekkumi n’omunaana yakka, naye obubaka bwe yaleeta bwagaanibwa.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Ebyafaayo ebyo byalabikira ku nga 11 Ssettemba 2001, bwe ebizimbe ebinene eby’e kibuga New York byamenyesebwa ne bigwa. Ebyafaayo ebyo byaalimu ekiteeso ky’etteeka erya Sande eryasooka, eryaali okuleetebwa Sseneta Blair. Okulwanirira kwe okunyweza Sande okubeera olunaku lw’okusinza olw’eggwanga kwalemelerwa, naye kyali kitundu ky’ebyafaayo ebitukuvu ebyafaananyiza ennaku ez’oluvannyuma. Ekiteeso kya Sseneta Blair kyali okulabula okudduka okuva mu bibuga. Nga tekinna kutuuka 1888, Sister White bwe yayogeranga ku bwetaavu bw’okubeeranga ebweru w’ebibuga, yayogeranga mu njogera ey’ebiseera eby’omu maaso. Yalaga ekiseera ekiri kumpi we abantu ba Katonda balina okusengukira mu byalo. Oluvannyuma lwa 1888, ebigambo bya Sister White byonna ebyogerako ku bwetaavu bw’okubeeranga mu byalo byateeka amagezi ge mu ngeri eyalaga nti ekiseera eky’okubeeranga mu byalo kyali kituuse dda. Ekiteeso kya Blair mu 1888, kyali akabonero ak’okunywezebwa kwa Sande, nga Luka bw’akigamba, mu kifo we kyatalina kubeera. Okunywezebwa kwa Sande tekwalina kuleetebwa mu Konguleesi ya United States, kubanga kyali okuwakanya ensonga ey’omusingi eya Ssemateeka w’eggwanga.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Ebyafaayo bya 1888 byawandiikibwa okuba ekifaananyi ky'ebyafaayo eby'obunnabbi ebyatandika nga September 11, 2001. Eteeka lya Blair erya 1888 lyali ekifaananyi kya Patriot Act ey'omwaka 2001. Kyali okulabula okwajjira mu maaso kw'okussibwa mu nkola mu butuufu kw'akabonero k'ensolo. Tewali muntu agoberera Kristo alina kubeera mu kibuga oluvannyuma lwa September 11, 2001. Kyali okuzingirwa okw'obunnabbi okwalagira abantu ba Katonda okudduka. Era nga bwe waliwo amateeka ga Ssande abiri agali mu kifaananyi ky'obunnabbi eky'ennaku ez'enkomerero, nga kiragibwa mu mateeka ga Ssande ga Rooma ey'abapagani n'eya Papa, amateeka ga Ssande gombi gasookerwako okulabula okudduka.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Ku abo abagamba nti be Abadiventisiti ab’Olunaku olw’Omusanvu, baali basaana okukimanya mu ngeri ey’obunnabbi nti Patriot Act yali kabonero ak’okudduka mu bibuga ne bagenda mu byalo nga tebunnaba kutuuka etteeka lya Sande erigenda okuleetebwa mu bwangu. Era etteeka eryo lya Sande lyennyini lyali kabonero eri ab’ekisibo ekirala kya Katonda abakyalimu Babuloni okudduka ne bava mu Babuloni nga bakyali mu maaso g’okuwalirizibwa kw’etteeka lya Sande okunaaleetebwa ku buli ggwanga.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Nga Amerika, ensi y’eddembe ly’eddiini, ejja kwegatta ne Papasiyo mu kukaka eddoboozi ly’omutima era n’okuwaliriza abantu okuwa ekitiibwa Ssabbiiti ey’obulimba, abantu b’eggwanga buli lyonna mu nsi yonna balitwalibwa okugoberera eky’okulabirako kyayo." Obujulizi, Voliyumu 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Ng’okukozesebwa emirundi esatu kw’Eriya abasatu bwe kukakasa nti waliwo ebika bibiri by’abantu ba Katonda mu nnaku ez’enkomerero, n’okukozesebwa emirundi esatu kwa Loma kulaga nti waliwo amateeka ga Ssande abiri ag’enjawulo ddala. Abo abagenderera okugamba nti United States be “abanyazi b’abantu bo,” era olw’ekyo obuvunaanyizibwa bwa United States mu by’obunnabbi bukakasa ekyolesebwa, bawaganya nti etteeka lya Ssande eriribaawo amangu mu United States lye “ekikolwa eky’omuzizo eky’okuzikiriza” Kristo kye yalaga ng’akalabula eri abantu be okudduka okuva mu kutulugunyizibwa okugenda okujja. Balemwa okulambulula enjawulo wakati w’okwetooloolwa okwasooka, okw’akabonero ak’okudduka, n’okwetooloolwa okw’okubiri okw’okuyimiririra ebbanga we batandikira ddala okussa mu nkola etteeka lya Ssande ne litandika okutulugunyizibwa kw’ennaku ez’enkomerero. Era balemererwa okukwatako enjawulo eyakakasibwa ku bajulirwa ababiri nti waliwo amateeka ga Ssande abiri ag’enjawulo ag’anaatuukiriza obunnabbi mu nnaku ez’enkomerero. Mu ngeri eyo boogera nti etteeka lya Ssande eriribaawo amangu mu United States lye kalabula akaakiragirwa ng’“ekikolwa eky’omuzizo eky’okuzikiriza,” nga bwe yayogerako ennabbi Daniyeri; era kiri bwe kityo, naye si mu ngeri gye bakitegeera.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Etteeka lya Ssande mu Amerika liri ng’obulabula eri ekisibo ekirala kya Katonda ekikyali mu Babulooni okudduka okuva mu obumu bwayo. Noolwekyo, lirabula ku tteeka lya Ssande erijja erigenda okutekebwa mu nkola ku mawanga gonna.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Bagamba nti etteeka lya Sande mu Amerika lifuula Amerika nga kabonero akasimbawo ekirabirirwa ky’obunnabbi; naye, mu mulamwa gw’okulabula okw’okudduka okwaweebwa Kristo, etteeka eryo lya Sande limeerereza okulabula okw’ensi yonna eri abakozi b’essaawa ey’ekkumi n’emu okudduka okuva e Babulooni.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Nga Sister White awa obulabula ery’okudduka, ayogera ku nsonga y’etteeka lya Ssande erikwata ku nsi yonna. Oluyiiya olwo lutandikira ku tteeka lya Ssande mu Amerika. Alaga nti etteeka lya Ssande mu Amerika lye bulabula bw’okubonyaabonya obugenda okujja.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> Okuyitira mu tteeka erikakasa enteekateeka y’obwapaapa nga limenya etteeka lya Katonda, eggwanga lyaffe lijja kweyawula ddala ku butuukirivu. Bwe obupulotesitanti bunaawanika omukono gwabwo okugenda emitala w’ekituli ekinene okukwata ku gwa buyinza bwa Roma, ate bwe bunaayita emitala w’akazikiza ne bukwata engalo n’eby’emizimu, nga wansi w’obuyinza bw’omukago guno ogw’ebitundu bisatu eggwanga lyaffe linaagaana buli ntandikwa ey’Omussemateeka gwalyo ng’egavumenti ya Pulotesitanti era ya republika, ne liteekawo entegeka ez’okwanguya okusaasaanya obulimba n’eby’okulimbisa eby’obwapaapa, olwo tunaamanya nti ekiseera kituuse eky’okukolera kwa Ssetaani okw’ekitalo era nti enkomerero eri kumpi.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Nga okusembera kw’eggye ly’Abaloma kyali kabonero eri abayigirizwa nti okuzikirira kwa Yerusaalemi kwali okumpi, bwe kityo n’okukyama kuno mu kukkiriza kiyinza okubeera kabonero eri ffe nti okugumiikiriza kwa Katonda kumaze okutuuka ku nsalo, nti ekipimo ky’obutali butuukirivu bw’eggwanga lyaffe kijjudde, era nti malayika ow’okusaasira ali kumpi okubuuka n’avawo, nga tajjakuddayo nate. Awo abantu ba Katonda baliyingizibwa mu bifa eby’okubonaabona n’obweraliikirivu ebyo bannabbi bye baayogera nga ekiseera eky’okubonaabona kwa Yakobo. Okukaaba kw’abo abeesigwa abatulugunyizibwa kulinnya ne kutuuka mu ggulu. Era nga bwe waakaaba omusaayi gwa Abeeri okuva mu ttaka, waliwo n’eddoboozi nga liririra eri Katonda okuva mu ntaana z’abaafiiridde okukkiriza, okuva mu ntaana z’ennyanja, okuva mu binnyo by’ensozi, okuva mu binyumba eby’awansi w’ettaka eby’amaka g’abamonaki: ‘Okutuusa ddi, Ai Mukama, Omutukuvu era Omwesigwa, tosalira musango era towezzayo omusaayi gwaffe ku abo abatuula ku nsi?’” Obujulirwa, ekitundu ekyokutaano, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Sister White alaga etteeka lya Ssande mu Amerika, era akiraga ng’“akabonero” akalaga nti ekiseera eky’okugezebwa eky’Amerika kiggwaawo. Naye abantu ba Katonda mu mawanga amalala ag’ensi yonna nabo bajja okusisinkana ekigezo kye kimu. Waliwo ebbanga okuva ku tteeka lya Ssande mu Amerika okutuusa Mikaeri lw’ayimirira era ekiseera ky’okugezebwa ky’abantu ne kiggwawo. Bw’eggwa, “malaika w’ekisa abuuka n’agenda.”

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