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# The Seventy Forgotten Years of Tyre

Emyaka nsanvu egyerabirwa egya Ttuulo

The Seventy Forgotten Years of Tyre

Emyaka nsanvu egyerabirwa egya Ttuulo

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Abannabbi bonna balaga enkomerero y'ensi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera si nnyo ku mirembe gyabwe bo, wabula ku gyaffe, n’olwekyo obunnabbi bwabwe bukyali bwa maanyi gye tuli. ‘Era ebyo byonna byabatuukako okuba ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, abatuseeko enkomerero z’ensi.’ 1 Abakkolinso 10:11. ‘Si gye bali bokka, wabula gye tuli, kwe baweerereza ebigambo ebyo, ebibabuuliddwa kaakano eri mmwe abo abaababuulira enjiri mu Mwoyo Omutukuvu eyatumibwa okuva mu ggulu; era ebyo bintu bamalayika bye beegomba okutunuulira.’ 1 Peetero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Ebitabo byonna bya Baibuli bikoma mu kitabo ky’Okubikkulirwa.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> "Mu Okubikkulirwa ebitabo byonna bya Baibuli bisisinkana era wano we bimalira." Ebikolwa by’Abatume, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Obubaka obw'enkomerero obw'okulabula eri abatuuze b'ensi busangibwa mu Okubikkulirwa essuula ey'ekkumi n'omunaana.

> 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 phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Ekigambo “Babulooni Omukulu” kiyimirira Ekkanisa ya Katolika ey’e Roma, era mu Isaaya essuula amakumi abiri mu ssatu “Babulooni Omukulu” kiragibwa nga Ttuulo.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Obubaka obuzito ku Ttuulo. Mwekubagane enduulu, mmwe ebyombo bya Taashishi; kubanga ezzikiriddwa, nga tewali nnyumba, so tewali ayingira: okuva mu nsi ya Kitimu kibategeezeddwa. Mubeere bakkakkamu, mmwe ab’oku kizinga; mmwe abajjuziddwa abasuubuzi ba Sayidooni abayita ku nnyanja. Awali amazzi amanene, ensigo ya Sihori, okukungula kw’omugga, ye magoba gaayo; era ye ssoko ly’amawanga. Wenyome, ggwe Sayidooni: kubanga ennyanja eyogedde, era amaanyi g’ennyanja, nti, Sizaalira mu bulumi, so sivumbula baana, so sirera bavubuka, newaakubadde okukuliriza bannyana. Nga bwe bakomererwa ku biwulire ebikwata ku Misiri, ne bwe banaawulira ebyo ebikwata ku Ttuulo banaakomererwa nnyo. Mweyambuke mugende e Taashishi; mwekubagane enduulu, mmwe ab’oku kizinga. Kino kye kibuga kyammwe eky’essanyu, ekyaasookawo okuva edda ennyo? Ebigere byaakyo byennyini bijja kukitwala ewala ukusengayo. Ani eyateesa bino ku Ttuulo, ekibuga ekigabula engule, abasuubuzi baakyo bakungu, era abasuubuzagana baakyo be ba kitiibwa ku nsi? Mukama ow’eggye ye yabigenderera, okunyooma okwenyumiririza mu kitiibwa kwonna, n’okuleeta mu kunyoomebwa abo bonna ab’ensi ab’ekitiibwa. Yitamu mu nsi yo ng’omugga, ggwe muwala wa Taashishi: tewali maanyi gasigadde. Yasambaza omukono gwe ku nnyanja, n’akankanya obwakabaka: Mukama awadde ekiragiro ku kibuga eky’obusuubuzi, okuzikiriza ebigo byakyo eby’amaanyi. N’ayogera nti, Tojja kuddamu kusanyuka, ggwe muwala omunyigiriziddwa, muwala wa Sayidooni: golokoka, oyite eri Kitimu; n’eyo tofunayo kuwummula. Laba ensi y’Abakaludaaya; abantu bano baali tebaliko, okutuusa Omwasiriya lwe yabisimbira abo ababeera mu ddungu: baayimiriza eminaala gyayo, ne bagulumiza ennyumba zaayo ez’obwakabaka; era n’akireeta mu kuzikirira. Mwekubagane enduulu, mmwe ebyombo bya Taashishi: kubanga amaanyi gammwe gazzikiziddwa. Era kijja kubeera ku lunaku olwo nti Ttuulo alijerabirwa emyaka nsanvu, ng’ennaku z’omukabaka omu: nga wayiseemu emyaka nsanvu, Ttuulo alyimba ng’omwenzi. Twala entongooli, wetambule mu kibuga, ggwe omwenzi eyerabirwa; kola oluyimba oluwoomereza, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Era nga wayiseemu emyaka nsanvu, Mukama anaatuukirira Ttuulo, n’addayo ku mpeera yaayo, era n’akola obwenzi n’obwakabaka bwonna obw’ensi ku buso bw’ensi. Era ebyamaguzi byayo n’empeera yaayo biriba bitukuvu eri Mukama: tebijja kukuumibwa newaakubadde okuterekebwa; kubanga ebyamaguzi byayo bijja kuba byaabo ababeera mu maaso ga Mukama, balye bamale, era bafune engoye eziramba. Isaaya 23:1-18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Sister White yawandiika nti: "Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’obuvunaanyizibwa ebyaliwo mu byafaayo by’Endagaano Enkadde bibadde, era ne kati, biddamu okweyoleka mu kkanisa mu nnaku zino ez’oluvannyuma."

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Isaaya essuula amakumi abiri mu ssatu eyogera ku enkwatagana z’obunnabbi eziri wakati w’Amawanga Amagatte, Obwakapapa, Amerika n’Obusiraamu. Okusobola okumanya amazima gano, obubonero obumu obuli mu ssuula buno busaanidde okulambululwa nga Obusikirizibwa bwe bulagira. Obubonero bwe buba bulambuluddwa, olunyiriri lw’ebigenda okubaawo lubeera lwangu okulutegeera. Waliwo obubonero obuli mu ssuula buno obwetaaga okulambululwa:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Omugugu, Tyre, Omulaya, Omuntu ow'Asiriya, Ensi y'Abakaludaaya, Eminara n'amalubiri, Tarshish, Ensigo ya Sihor, Ensi ya Chittim, Zidon, Ekibuga ky'abasuubuzi, Amakuru g'e Misiri n'amakuru ga Tyre, Okukaaba, Omuwala, Emyaka nsanvu, Ennaku z'omukabaka omu, Okwerabira, n'Okujjukira

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Ekigambo "burden" mu olunyiriri olusooka kiraga obunnabbi obw'okuzikirira ku bwakabaka bwa Ttuulo.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Omugugu: H4853 - okuva ku H5375; omugugu; mu ngeri eyenjawulo, omusolo, oba (ng'ekikolwa) omulimu gw'okutika; mu kifaananyi ekigambo, okusinga kuba omusango ogw'okuzikiriza, okusingira ddala okuyimba; eky’omu mutima, okwegomba: - omugugu, okutwala, obunnabbi, X bateeka, oluyimba, omusolo.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Omugugu ogwa Ttuulo gumu ku bipande ebingi mu Bayibuli mwe kiragibwa okusalirwa omusango okw’enkomerero kw’Ekkanisa Katolika ey’e Rooma. ‘Burden’ mu nkozesa ne mu ntegeka y’ekigambo kye kitegeeza obunnabbi, era okusinga kuba obunnabbi obw’ekibonerezo. Waliwo ‘obugugu’ kkumi n’emu mu Isaaya, era emirundi munaana ekigambo kino kikozesebwa okutegeeza omugugu ogutwalibwa ku mabega. Emirundi kkumi n’emu we ‘omugugu’ akwatibwa ng’obunnabbi obw’ekibonerezo biri: Isaaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6; ate n’omutwe ogw’amakumi abiri mu ssatu, mwe tusanga omugugu ogwa Ttuulo. Kigasa okuteeka wamu obunnabbi bwonna obw’ekibonerezo bwa Isaaya okusobola okukebera obuyinza buki obukiikirirwa mu nnaku ez’enkomerero. Obunnabbi obw’ekibonerezo kkumi n’emu busobola obutakolebwa byonna omulundi gumu, kale nnaawa ennyonnyola empimpi ku buli bunnabbi obw’ekibonerezo okulungamya omulamwa gw’omutwe ogw’amakumi abiri mu ssatu.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Mu ssuula ey’ekkumi n’asatu, obunnabbi obw’okuzikirira eri Babulooni bukwata ku Babulooni ey’omulembe guno ku nkomerero y’ensi, era ye malaya wa Ruumi ey’alagiddwa ne mu ssuula ey’ekkumi n’omusanvu mu kitabo ky’Okubikkulirwa.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Awo n’ajja omu ku bamalayika omusanvu abaalina ebibya omusanvu, n’ayogera nange, n’angamba nti, Jjangu wano; ndikulaga okusala omusango gw’omwenzi omukulu atuula ku amazzi mangi: gwe bakabaka b’ensi baakola naye obwenzi, era abatuuze b’ensi ne batamiizibwa ku wayini w’obwenzi bwe. N’anditwala mu Mwoyo mu ddungu: ne ndaba omukazi ng’atudde ku nsolo ey’omumyufu enkyenkufu, ejjudde amannya ag’okunyooma, erina emitwe musanvu n’ennyanga kkumi. Omukazi oyo yali ayambadde ebyambalo bya papula n’ebimyufu bya sikaaleti, era nga yeeyambazizza zaabu n’amayinja ag’omuwendo n’empeke z’e lulu, ng’alina ekikopo ekya zaabu mu mukono gwe, kijjudde eby’ekivve n’obukyafu bw’obwenzi bwe: Era ku kyenyi kye kwaliko erinnya erawandiikiddwa, EKYAMA, BABULOONI ENENE, NNYINA W’ABAKAZI ABAWENZI N’EBIKOLA EBY’EKIVVE BY’ENSI. Okubikkulirwa 17:1-5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Nteekwa okukyukaako katono. Ekiruubirirwa ky’okuyiga ku bunnabbi bwa Ttuulo, ku nkomerero, kwe kutegekanya wamu ebyafaayo eby’obunnabbi eby’Amerika n’ebya Ekkanisa y’Abadiventisi b’Olunaku Ol’omusanvu. Tujja kulaga nti gavumenti ya Amerika kye ky’eryembe limu ku nsolo efaanana omwana gw’endiga eyogerwako mu Okubikkulirwa 13, era nti Obupurotesitanti obwavayo mu bbanga ery’obuzikiza kye ky’eryembe ekirala. Eryembe ery’Obupurotesitanti lyafuuka ObuAdiventisi bwa Millerite mu kiseera we BaProtesitanti b’Amerika baagaana obubaka bw’omulayika ow’okusooka. Bwe kiba kituuse awo, tujja kulaga nti ebyafaayo eby’eryembe ery’Obupurotesitanti n’eby’eryembe ery’Oburepulikaani byetambulira mu nnyiriri emu era birina obubonero bw’obunnabbi obufaanaganya. Kubanga mu nkomerero zombi ziri ku nsolo emu, nga ekyo kiraga nti amayembe gombi gali mu kiseera kye kimu. Nja kulaga ekyokulabirako kimu eky’okufaanagana kuno wakati w’eryembe ly’ekkanisa n’eryembe ery’obufuzi mu Amerika. Byombi 'byerabira' mu ngeri yaabyo.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Isaya essuula 23 elaga mu bunnabbi nti obuyinza bwa Papa buweerabirwa okumala emyaka nsanvu, era mu myaka egyo nsanvu egy’obunnabbi abantu beerabira Obupapaali n’ensonga lwaki Ebisera eby’Ekizikiza biyitibwa Ebisera eby’Ekizikiza. Omotto gw’empondo ey’Abaprotestanti bwe baawukana okuva mu Kkanisa ya Katoliki gwali "Baibuli, era Baibuli yokka." Beerabira nti Baibuli etutegeeza ani ddala Obupapaali bwe buli. Beerabira obubaka obwateekebwamu mu kiwandiiko ekitukuvu kye baakweebwa okulabirira, era ne beeyita nti be abakulembera mu kukikuuma.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Abo abakyama mu kutegeera kwabwe ku kigambo, abalemererwa okulaba amakulu ga Anti-Kristo, bajja ddala okweyimiriza ku ludda lwa Anti-Kristo. Tewali budde kati bwaffe okufaananagana n’ensi. Danyeri ayimiridde mu mugabo gwe ne mu kifo kye. Obunnabbi bwa Danyeri n’obwa Yokaana busaanidde okutegeerwa. Bunyonyola buli bumu ku bulala. Buwa ensi amazima agasaanidde buli omu okutegeera. Obunnabbi buno busaanidde okuba obujulirwa mu nsi. Mu kutuukirizibwa kwabwo mu nnaku zino ez’enkomerero, bujja okwennyonyola bwokka. Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Mu ngeri y’emu, enyanga ey’oburepabulika eyayimiriranga gavumenti ya United States yali ya kuba kya bantu era olw’abantu, naye n’abatuuze ba United States nabo beerabidde ekiwandiiko ekitukuvu kye baakwasibwa okukuuma. Ekiwandiiko ekyo ekitukuvu kye Ssemateeka wa United States, era omulamwa gwa gavumenti eyategekebwa okuba olw’abantu gwali okutandukanya Ekkanisa ne Gavumenti. Baweerabidde obubaka bwa Ssemateeka gwe baakwasibwa okukuuma, era beeyita abalwanirizi ba Ssemateeka.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Era ka kijjukirwe nti Roma yeewaana nti tekyuka. Emisingi gya Gregory VII ne Innocent III bikyali emisingi g’Eklezia Katolika ey’e Roma. Era singa yalina buyinza, yandibiteekamu mu nkola kati n’amaanyi g’emu ddala nga bwe kyakolebwanga mu myaka egy’edda. Abaprotestanti tebakimanyi bulungi kye bakola bwe bagenderera okukkiriza obuyambi bwa Roma mu mulimu ogw’okugulumiza Sande. Nga bo beewaddeyo okutuukiriza ekigendererwa kyabwe, Roma ye egenderera okuzzaawo amaanyi gaayo n’okuddamu okufuna obwa waggulu bwayo obwali bubuze. Singa omusingi guno guteekeddwawo mu United States nti ekkanisa esobola okukozesa oba okufuga amaanyi ga gavumenti; nti ebikolwa by’eddiini bisobola okukakasibwa n’amateeka g’eggwanga ag’obwannakyewa; mu bufupi, nti obuyinza bw’ekkanisa ne bwa gavumenti bufune obufuzi ku mitima, awo obuwanguzi bwa Roma mu ggwanga lino buba bukakasiddwa.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ekigambo kya Katonda kiwadde obulabula ku kabi akasemberedde; bwe kitawulirwa, ensi y’Abaprotestanti ejja kumanya ebigendererwa bya Loma bwe biri ddala, nga wayiseewo dda obudde obw’okuwona omutego. Mu bukuusa ayongera amaanyi. Enjigiriza ze zikoza obuyinza bwazo mu mbuga z’amateeka, mu makanisa, era mu mitima gy’abantu. Azimba ebizimbe bye ebigulumivu n’ebinene, mu bifo byabyo eby’ekyama mwe kujja okuddiriramu okubonyaabonya kwe kw’edda. Mu bukuusa era nga tewali amuteebereza, ayongerereza amaanyi ge okutuukiriza ebigendererwa bye, ekiseera bwe kinaatuuka eky’okukuba. Kyonna ky’ayagala kwe kufuna ensinziyiro entuufu, era ekyo kimuweebwa kakati. Mangu ddala tujja kulaba era tulibimanyiira ku mubiri ekigendererwa kya Loma kye kiri. Buli anakkiriza era agondera ekigambo kya Katonda, ajja kutwalirwamu obunyoomo n’okubonyaabonyezebwa.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Bw'oba osobola okuzuula edikisonale yonna eyafalibwa nga tekunnaba kufiika mu 1950, n'ogunoonyezaamu "scarlet colored woman" oba enkukyusa y'akigambo ako okuva mu Kubikkulirwa 17, buli dikisonale mu ezo ez'edda nga tezinnaba kufiika mu 1950 litegeeza nti Ekkanisa ya Katolika ey'e Rooma ye malaaya eyogerwako mu Kubikkulirwa 17. Amerika, ekisolo ekyava mu nsi ekirina ennyanga bbiri ekyogerwako mu Kubikkulirwa 13, ekyerabira eby'edda byaayo, oba ennyanga ey'ObuProtesitanti oba ennyanga ey'ObuRepulikaani. Ebitongole byombi bino byazalibwa mu kwekalakaasa ku bukambwe bw'eddiini obw'Obwapapa n'obukambwe bw'ebyobufuzi obw'abakabaka abaamuwagira, oba nga Bayibuli bw'egamba, abakabaka aba "baakola obwenzi" naye. Nga tetunnatandika ku Isaaya 23, tujja mu bufunze okulambulula ebiseera ebirala kkumi Isaaya by'alaga ng'ategeeza 'obunnabbi bw'okuzikirira,' kubanga 'emigugu' gy'ekkumi n'emu gyonna bwe bityo byennyini.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Isaya essuula ey’ekkumi n’asatu eyogera ku bubaka bw’ekibonerezo eri Babulooni mu “nnaku ez’enkomerero.” Babulooni, newaakubadde ng’efugibwa era ng’ekulembeddwamu Ekkanisa Katolika mu nnaku ez’enkomerero, egattaamu amaanyi asatu agaleta ensi okutuuka e Amagedoni mu ssuula ey’ekkumi n’omukaaga ey’Okubikkulirwa kwa Yokaana. Mu bunnabbi bw’omu ssuula ey’ekkumi n’asatu obw’okusindika ekibonerezo ku Babulooni ey’omu biro bya leero, waliwo amaanyi asatu agakiikirizibwa: Babulooni, Lusifa ne Asiriya; nga gakiikirira ensolo (Asiriya), ejjoka (Lusifa), n’omunnabbi ow’obulimba (Babulooni). Asiriya ne Babulooni be maanyi abiri agazikiriza Mukama ge yakozesa okubonereza Isirayiri ey’edda; era Asiriya ye yajja esooka n’ewamba ebika kkumi eby’amambuka n’ebitwala mu buddu, oluvannyuma Babulooni n’ewamba ebika bibiri eby’amaserengeta eby’e Yuda n’ebitwala mu buddu.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayiri ye ndiga eyaasaasaanyiziddwa; empologoma zimugobye: okusooka, kabaka wa Bwasuli yamulidde; era oluvannyuma, Nebukadduneeza ono, kabaka wa Babulooni, yamumenya amagumba. Noolwekyo, bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri; Laba, ndibonereza kabaka wa Babulooni n’ensi ye, nga bwe nnabonereza kabaka wa Bwasuli. Yeremiya 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Ebisooka, Asiriya yatwala mu buwaŋŋanguse ebika kkumi eby’amambuka eby’Isirayiri, era oluvannyuma Babulooni n’atwala mu buwaŋŋanguse ebika bibiri eby’amaserengeta eby’e Yuda. Obutwalibwa buno bwombi bwali okutuukirizibwa kw’“emirundi musanvu” okwogerwako mu Leveeriko 26. “Emirundi musanvu” egiri mu Leveeriko ye yali “obunnabbi obw’ebiseera” obwasooka okuzuulibwa William Miller, era kiraga nti bwe Asiriya yatwala ebika eby’amambuka kyateekawo okutandikira kw’okusaasaanyizibwa okwongera mu maaso okumala emyaka 2520. Ekiseera ekyo kyatandikira ku butwalibwa bwabwe mu mwaka gwa 723 nga Kristo tannazaalibwa, era ne kiggwa ku “kiseera eky’enkomerero” mu 1798. Ebika eby’amaserengeta byatwalibwa Babulooni mu mwaka gwa 677 nga Kristo tannazaalibwa, ne bitandikawo “emirundi musanvu” ku Yuda, ebyaggwa mu kiseera kye kimu n’obunnabbi bw’emyaka 2300 obuli mu Danyeri 8:14, nga 22 Okitobba 1844. Asiriya ne Babulooni baatuukiriza ekigendererwa kye kimu eky’okubonereza abantu ba Katonda olw’okujeemera kwabwe, naye okubonerezebwa kwasooka kukolebwa Asiriya, oluvannyuma ne Babulooni.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Mu nkolagana y’obunnabbi ey’obuyinza busatu mu ssuula ey’ekkumi n’esatu, Babulooni ye kifaananyi kya Asuli, kubanga yajja oluvannyuma naye yakola omulimu ogumu okulwanyisa abantu ba Katonda.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Mu ssuula eyekkumi n’ettaano, omugugu oguli ku Mowaabu guli ku amakanisa ga Ba-Protestanti.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> Ennyonnyola eno ku Moabu eraga amakanisa agafuuse nga Moabu. Tebanyimiridde ku bifo byabwe eby’obuvunaanyizibwa ng’abalinzi abeesigwa. Tebakoze wamu n’abamalayika b’omu ggulu nga bakozesa obusobozi bwe baweereddwa Katonda okukola ebyo Katonda by’agala, nga basindikiriza emabega obuyinza bw’ekizikiza, era nga bakozesa buli maanyi Katonda ge yabawa okuzza mu maaso amazima n’obutuukirivu mu nsi yaffe. Balina obumanyi ku mazima, naye tebassa mu nkola kye bamanyi. Ennyonnyola ya Baibuli ey’Abadiventisti b’Olunaku Olw’Omusanvu, Voliyumu 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Ekkanisa ey'Abaprotestanti eyagudde ye ekkanisa eyayongera okutambulira awamu ne Mukama mu kiseera abalala bonna mu ObuProtestanti lwe badduka ku bubaka bw'omulayika ow'okubiri. Mowaabu ye Adiventisimu, ettanga ery'Abaprotestanti eryagudde.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Essuula ey’ekkumi n’omusanvu ekikwata ku Damasiko, era kirambikiddwa ng’ekibuga ekiggibwawo. Ekibuga kiyimirira obwakabaka, era obwakabaka obuggibwawo mu "ennaku ez'oluvannyuma" ye Amerika.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Essuula ey’ekkumi n’omwenda kye obubaka bw’obunnabbi bw’okuzikirira eri Misiri, ekiikirira Amawanga Amagatte n’ensi yonna.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Obubaka bw’obunnabbi obw’okuzikiriza busatu obuddako mu essuula amakumi abiri mu emu bugenderedde ku ttaka ery’eddungu ery’amaserengeta ery’entiisa, ku Duma ne ku Alabiya. Obubaka obw’okuzikiriza busatu buno bulaga Obusiraamu, nga bukkiriziganya n’ebigambo “Kabi!” bisatu eby’Okubikkulirwa 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Obunnabbi obw’okuzikirira mu ssuula amakumi abiri mu bbiri bulaga okwawukana wakati w’Abadiventisiti ba Lawodikiya n’Abadiventisiti ba Firadelfiya mu kiseera ky’etteeka lya Sande.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Ate mu essuula amakumi asatu tusangamu omugugu gw’ebisolo eby’amaserengeta, ogw’okulabirako okw’okubiri kw’okujeemera kw’Ab’Adiventisi ba Lawodikiya. Okukuŋaanya wamu emigugu gyonna gya Isaaya, mu ngeri ya mazima, kuyogera ku buli eyetabwamu mu by’obunnabbi mu 'nnaku z’enkomerero'. Nsazeewo okulonda Isaaya essuula amakumi abiri mu ssatu okulaga nti ebyafaayo bya United States, ng’obwakabaka okw’omukaaga mu bunnabbi bwa Bayibuli, biraga nti efuga okuva mu 1798 okutuuka ku tteeka erya Sande.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Kubanga 'buli omu ku bannabbi ab'edda yayogera nnyo ku kiseera kyaffe okusinga ekyaabwe, bityo obunnabbi bwabwe bukola ku ffe,' buli kigambo ky'obunnabbi kyogerera ku bintu ebigenda okubaawo ku nkomerero y'ensi. Amazima ago, bwe gaggatibwa n'ensonga nti 'ebitabo byonna bya Baibuli bisisinkana era bimalira awo' mu kitabo ky'Okubikkulirwa, gakakasa ekitabo ky'Okubikkulirwa ng'ensinziro ey'okukwataganyirako obujulizi bw'obunnabbi ku bintu ebigenda okubaawo ku nkomerero y'ensi.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Mu Ssuula ey’ekkumi n’omusanvu mu kitabo ky’Okubikkulirwa, tulaba mukazi omwenzi omukulu akola obwenzi n’abakabaka b’ensi n’omusango gwe ogw’enkomerero.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Era ne wajja omu ku bamalayika musanvu abaali balina ensuwa musanvu, n’ayogera nange, n’aŋŋamba nti, Jangu wano; ndikulaga omusango gw’omwenzi omukulu atuula ku mazzi mangi: gwe bakabaka b’ensi baakola naye obwenzi, era n’abatuuze b’ensi batamiizibwa mu mwenge gw’obwenzi bwe. Okubikkulirwa 17:1, 2.

The prophets never contradict one another.

Bannabbi tebakontana n'akatono.

> 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.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Ku nkomerero y’ensi, “okusala omusango ku mukazi omwenzi omukulu atuula ku mazzi amangi,” omukazi omwenzi omukulu “gwe bakabaka b’ensi baakoze naye obwenzi,” omukazi omwenzi omukulu eyatamiiza “abatuula ku nsi” “omwenge gw’obwenzi bwe;” Isaaya akiraga ng’“omukazi omwenzi” ayerabirirwa okumala “ennaku z’omukabaka omu,” oba emyaka nsanvu egy’obunnabbi. Bwe giwedde emyaka nsanvu, Ttuulo “anaakola obwenzi n’obwakabaka bw’ensi zonna.” Omukazi omwenzi wa Isaaya ye mukazi omwenzi omukulu wa Yokaana. Omukazi omwenzi wa Isaaya n’omukazi omwenzi wa Yokaana bayimirira Ekkanisa Katolika ey’e Roma, kubanga omukazi kye kifaananyi ky’ekkanisa mu Kigambo kya Katonda.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Abakyala, muwulirenga babbammwe, nga bwe muwulira Mukama. Kubanga bba mutwe gwa mukyala, era nga Kristo bwe mutwe gw’ekkanisa; era ye Omulokozi w’omubiri. Bwe kityo, nga ekkanisa bwe eweerera Kristo, abakyala nabo bawulirenga babbammwe mu bintu byonna. Abasajja, mwagalenga bakyala bammwe, nga Kristo naye bwe yayagala ekkanisa, ne yeewaayo ku lwayo; alyoke agitukuze era aginaazise mu mazzi, mu kigambo; alyoke agireetere gy’ali ekkanisa ey’ekitiibwa, nga terina bbala, newaakubadde lukukko, newaakubadde kintu kyonna ekifaanaganako; naye ebeere ntukuvu era nga telimu kamogo. Bw’atyo abasajja balina okwagala bakyala baabwe nga emibiri gyabwe. Owagala mukyala we yeeyagala ye. Kubanga tewali akyawa omubiri gwe; naye agukuza era agujanjaba, nga Mukama bwe akola ekkanisa: kubanga ffe tuli ebitundu by’omubiri gwe, eby’enyama ye n’amagumba ge. Olw’ekyo omusajja alireka kitaawe ne nnyina, alyegatta n’omukyala we, ne baba bombi omubiri gumu. Kino kyama kinene; naye njogera ku Kristo n’ekkanisa. Naye, mu byonna, buli omu ku mmwe ayagale mukyala we nga ye mwene bwe yeeyagala; era omukyala atye bba we. Abaefeso 5:22-33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Omutume Pawulo alaga nti Ekkanisa ya Kristo mu by’obunnabbi eyimiririzibwa ng’omukazi. Noolwekyo, omukazi mu by’obunnabbi ayimirira ekkanisa, naye Ekkanisa ya Kristo “ntukuvu era nga terina bbala.” Ekkanisa etali ntukuvu eyimiririzibwa ng’omukazi atali mutukuvu; bwe kityo Isaaya alaga omukazi omwenzi, ne Yokaana omukazi omulaya. Bakiimiririza obwakapapa ng’omukazi omulaya, ate Ekkanisa ya Katonda ye omuwala atamanyiddwa musajja.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Kubanga mbagalira obuggya obw’obwakatonda; kubanga nabafumbiza eri bba omu, ndyoke mbaleete eri Kristo nga omuwala omulongoofu atannakwatibwako. 2 Abakkolinso 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Si kyokka nti Ekkanisa ya Katonda eragibwa ng’omuwala atannabeerangako n’omusajja, naye era eyogezebwa okufumbirwa musajja omu yekka. Ttuulo n’omwenzi omukulu Yokaana gw’alaba bakola obwenzi n’abakabaka b’ensi. Ekkanisa ya Katoliki erina obukwataana n’abasajja bangi, si musajja omu. Danyeri atutegeeza nti abakabaka bayimira obwakabaka.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Ekirooto kino kye kino; era tunaategeeza okunnyonnyola kwakyo mu maaso ga kabaka. Ggwe, ayi kabaka, oli kabaka wa bakabaka: kubanga Katonda ow’eggulu akuwadde obwakabaka, obuyinza, amaanyi, n’ekitiibwa. Era wonna wabeera abaana b’abantu, ensolo z’ensiko n’ebinyonyi eby’eggulu akubiwadde mu mukono gwo, era akufuudde omufuzi ku byo byonna. Ggwe omutwe guno ogwa zaabu. Era oluvannyuma wo walijja obwakabaka obulala obukendeevu ku bwo, n’ekirala ekyokusatu eky’ekikomo, erina okufugira ensi yonna. Era obwakabaka obwokuna bujja kuba bwa maanyi ng’ekyuma: kubanga ekyuma kimenyamennya era kiwangula byonna: era ng’ekyuma ekimenya bino byonna, kinaabimenya ne kisaanyaawo. Danyeri 2:36-40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Mu Danyeri essuula ey’okubiri, obwakabaka obwogerwako mu bunnabbi bwa Bayibuli bumanyizibwa era bulambululwa. Nga Danyeri alambulula ekirooto eri Nebukadduneeza, amutegeeza nti ye mutwe ogwa zaabu. Omutwe ogwa zaabu kabaka, naye kabaka ayimira obwakabaka. Ekkanisa Katolika ey’Omuroma ye omalaya omukulu akola obwenzi n’abakabaka bonna b’ensi yonna ku nkomerero y’emyaka nsanvu egy’obunnabbi. Abakabaka bayimira abasajja, ate Ttuulo ye mukyala atali mulongoofu. Omukyala ye kkanisa, omalaya ye kkanisa etali ntukuvu; omusajja ye kabaka era kabaka ye bwakabaka. Omukyala ye kkanisa ate kabaka ye gavumenti. Obwegatta obutali mu mateeka wakati w’ebintu bino bibiri buyimira obwenzi bw’eby’omwoyo.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Ssemateeka gwa Amerika kiwandiiko ekya Katonda ekiteekamu mu mateeka obwetaavu bw’okukuuma ebitongole bino ebiri nga byaawukana. Newaakubadde tetunnamaliriza kulambulula Ttuulo nga Kkanisa Katolika ey’e Roma, kisaanidde mu kaseera kano okwogerako ku kabonero akalala mu Isaaya 23 akannyonnyola obutegeeza bw’akabonero bw’omusajja n’omukazi—ekkanisa ne gavumenti.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Laba, ensi y’Abakaludaaya; abantu bano tebaaliwo okutuusa Omwasuli lwe yagissaawo olw’abo abatuula mu ddungu: ne bazimba eminara gyayo, ne bayimusa amalubiri gaayo; era n’akisambya amatongo. Isaaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Mu olunyiriri olwo, Omusuli yateekaawo ensi y’Abakaludaaya era n’azimba "eminara" n’ "ennyumba z’obwakabaka." Omusuli kye kimenyetso kya Nimurodi, ate Abakaludaaya bakikikirira abakulembeze b’eddiini ez’ebyama eza Babulooni. "Omunara" kye kimenyetso ky’ekkanisa. Bwe Yesu yabuulira olugero lw’olusuuku lw’emizabbibu, Sista White agamba ku lugero olwo bw’ati:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> "Mu lugero, nannyini nnyumba yakiikirira Katonda, ennimiro y’emizabbibu yakiikirira eggwanga ly’Abayudaaya, era olukomera lwali amateeka ag’Obwakatonda agaalibadde obukuumi bwabwe. Omunaala gwali akabonero aka Yeekaalu." Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Omw’Asuliya yateekawo ensi y’Abakaludaaya, abaateekawo ekkanisa (omunara) ne "lubiri." "Lubiri" luyimirira "kabaka" ate naye ayimirira obwakabaka. Era obwakabaka buyimirirwa ng’ekibuga.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ne bagamba nti, Mujje, tuzimbe ekibuga n’omunara, ogw’omutwe gwagwo gutuuke mu ggulu; era twekolere erinnya, tuleme okusaasaanyizibwa ku maaso g’ensi yonna. Olubereberye 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

"omunaala" n'"olubiri" Omw'Asuriya bye yatandikawo bye "ekibuga" n'"omunaala" Nimuroodi bye yazimba.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Era emirambo gyabwe giriba mu luguudo lw’ekibuga ekinene, ekiyitibwa mu mwoyo Sodomu ne Misiri, mwe era Mukama waffe waasalibwako ku musaalaba. Okubikkulirwa 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Obusikirize bututegeeza nti "ekibuga ekikulu" mu Okubikkulirwa essuula ey'ekkumi n'emu kiyimirira obwakabaka bwa Bufalansa mu kiseera ky'Enkyukakyuka ey'e Bufalansa.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> "Ekibuga ekinene" mwe mu nguudo zaamu abajulirwa battibwa, era we bigalamira emirambo gyabwe, ye Misiri "mu ngeri ey’eby’omwoyo." Ku mawanga gonna agalabikako mu byafaayo bya Baibuli, Misiri ye eyagaana n’obugumu ennyo okubaawo kwa Katonda Omulamu era n’awakanya ebiragiro bye. Tewali kabaka yenna eyateekera ddala mu lujjudde obujeemu obweyolefu n’obw’amaanyi ku buyinza bw’Eggulu okusinga kabaka wa Misiri. Bwe yaweerwa obubaka obuleeteddwa Mosa mu linnya lya Mukama, Falaawo n’addamu n’okwenyumiriza nti: "Ani ye Yehova, ndyoke mpulirize eddoboozi lye nsumulule Isirayiri? Simumanyi Yehova, era ate sirisumulula Isirayiri." Exodus 5:2, A.R.V. Kino kye butakkiriza nti waliwo Katonda, era eggwanga eliriragibwa Misiri liriyogerera ddoboozi ery’ogaana obuyinza bwa Katonda Omulamu era liriyanjula omwoyo ogufaananako ogw’obutakkiriza n’obujeemu. "Ekibuga ekinene" kigerageranyizibwanso, "mu ngeri ey’eby’omwoyo," ne Sodomu. Obwonoonefu bwa Sodomu mu kwonoona etteeka lya Katonda bwasinga okweyoleka mu bukaba. Era ekibi kino kyandiba akabonero akasinga obukulu ku ggwanga erina okutuukiriza ebirambikiddwa mu kyawandiikibwa kino.

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> Okusinziira ku bigambo by’omunnabbi, kale, katono nga tonnatuuka ku mwaka gwa 1798, wandizukkiridde obuyinza obuva eri Setaani mu nsibuko yaabwo n’embeera yaabwo, okutabaalira ku Baibuli. Era mu nsi mwe obujulirwa bw’abajulizi ba Katonda babiri bwandisiriziddwa bw’otyo, wandibadde walabikira obutakkiriza Katonda bwa Falaawo n’obukaba bw’e Sodomu.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> "Obunnabbi buno butuukiriziddwa mu ngeri entuufu ennyo era eyewuunyisa mu byafaayo bya Bufalansa. Mu Nkyukakyuka, mu 1793, 'ensi okusooka yawulira olukiiko lw’abasajja, abazaalibwa ne bayigirizibwa mu nsi ey’enkulaakulana, era nga beesazeemu eddembe okufuga emu ku mawanga agasinga obulungi mu Bulaaya, bayimusa eddoboozi lyabwe nga lyeemu okugaana amazima agasinga obukulu ag’omwoyo gw’omuntu gakkiriza, era ne bonna wamu ne baalekeraawo okukkiriza n’okusinza Katonda.'—Sir Walter Scott, Obulamu bwa Napoleon, vol. 1, essuula 17. 'Mu nsi yonna, Bufalansa ye ggwanga yekka eryo, nga waliwo ebiwandiiko ebyakakasibwa ebyasigaddewo, ebiraga nti, ng’eggwanga, yayimirira mu lwatu n’okujeemera Omutonzi w’eggulu n’ensi. Abavumizi ba Katonda bangi, n’abatakkiriza bangi, babaddewo era bakyaliwo mu Bungereza, Budaaki, Sipeyin, n’awalala; naye mu byafaayo by’ensi Bufalansa eyawukana ng’eggwanga limu yekka erya, olw’olagiro olwava mu Lukiiko olw’Amateeka lwaalyo, yalangirira nti tewali Katonda, era abantu bonna ab’omu kibuga ekikulu, n’obungi obw’awalala obusinga ennyo, abakyala n’abasajja, baazina ne bayimba mu ssanyu nga bakkiriza okulangirirwa okwo.'—Blackwood's Magazine, Novemba, 1870." Okulwanagana Okukulu, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Ekibuga ekikulu” mu Okubikkulirwa essuula eya kkumi n’emu kyali eggwanga lya Bufalansa eryayisa “ekiragiro kya Lukiiko oluteekawo amateeka lwalyo” ekirangirira nti tewali Katonda. Ekiragiro ekyo kyali kulaga obutakkiriza mu Katonda, nga bwe kyakiikirizibwa okujeema kwa Falaawo. Ekibuga ekikulu kye obwakabaka, oba “eggwanga” oba “sitaate.” Mu Okubikkulirwa essuula eya kkumi n’emu, Bufalansa kiikirirwa mu bifaananyi bibiri—Misiri ne Sodomu.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Tubuliddwa nti, “Kino kye kiyitibwa okugaana nti waliwo Katonda, era eggwanga eriwakilirwa Misiri lyandiyogerera mu ddoboozi ery’okugaana okufaananako obuyinza bwa Katonda omulamu n’ebiragiro bye, era ne lyandilaga omwoyo ogufaanana ogw’obutakkiriza n’okujeemera. ‘Ekibuga ekinene’ n’akyo kigeraageranyizibwa, ‘mu by’omwoyo,’ ne Sodomu. Obwonoonefu bwa Sodomu mu kwamenya etteeka lya Katonda bwasinga kulabikira mu bukaba.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Ekibuga ekikulu oba eggwanga lya Bufalansa kikiikirirwa mu ngeri ey'ekifananyi ng'eggwanga (Misiri) n'ekibuga (Sodomu.) Misiri 'yandiyadde eddoboozi', era okwogera kw'eggwanga kulaga eby'obufuzi, si bya kkanisa. Misiri yakiikirira eby'obufuzi, ate Sodomu yakiikirira ekkanisa—kino kye kikiikirira ekisangibwa mu mutwe ogw'ekkumi n'emu ogw'Okubikkulirwa.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> "'Okwogera' kw'eggwanga kubeera ekikolwa ky'ab'obuyinza abateeka amateeka n'ab'amakooti." The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Mu Kitabo ky’Okubikkulirwa omutwe ogw’ekkumi n’emu, Yokaana alambulula ebyo ebyaliwo mu Revolusiyoni ey’e Bufalansa mu bifaananyi eby’obunnabbi. Revolusiyoni yennyini yawa obujulizi bungi obw’ebyafaayo obw’akakafu ku butuufu bw’ebyo Yokaana bye yalagula mu mutwe guno. Yokaana yalagula, ne Revolusiyoni ey’e Bufalansa n’etukiriza obunnabbi obwo; era oluvannyuma byombi—obunnabbi n’okutuukirizibwa kwabwo mu byafaayo—bikakasa era bifaananiza ebigenda okubaawo ku nkomerero y’ensi, nga nate gavumenti eyononefu egattiddwa wamu n’ekkanisa eyononefu. Kikakafu nti omusaayi guyitiramu oluvannyuma lw’okwegatta okwo okutali kutukuvu. Obwakabaka bwa Katonda era kye kibuga kinene.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Era n’antwala mu Mwoyo ku lusozi olukulu era oluwanvu, n’andaga ekibuga ekyo ekinene, Yerusaalemi entukuvu, nga kivudde mu ggulu, okuva eri Katonda. Okubikkulirwa 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> "Okujja kw’omuko, nga bwe kulabisiddwa wano, kuba kutuuka nga tekunnaba kubeerawo obugole. Obugole bulaga Kristo ng’afuna obwakabaka bwe. Ekibuga Ekitukuvu, Yerusaalemi Empya, ekyo ekibuga ekikulu era ekiwakirira obwakabaka, kiyitibwa ‘omugole, mukazi w’Omwana gw’Endiga.’ Malayika n’agamba Yokaana nti: ‘Jjangu wano, nddakulaga omugole, mukazi w’Omwana gw’Endiga.’ ‘Yantwala mu mwoyo,’ bw’agamba nnabbi, ‘n’andaga ekibuga ekyo ekikulu, Yerusaalemi Ekitukuvu, nga kikka okuva mu ggulu okuva eri Katonda.’ Okubikkulirwa 21:9, 10." The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Obujeemu bwa Nimrod bukiikirirwa mu kuzimba kwe omunara n’ekibuga, ekyo ekifaananyiriza okugatta Ekkanisa ne Gavumenti mu nkomerero y’ensi, kubanga bannabbi bonna baayogera ku nkomerero y’ensi. Obujeemu bwa Nimrod bwali era okweyongera ku bujeemu bwa Lucifer, eyayagalanga okufuga byombi Ekkanisa ya Katonda ne Gavumenti ya Katonda.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Ogudde otya okuva mu ggulu, ai Lusifa, mwana w’enkya! Otemeddwa otya wansi ku nsi, ggwe eyakendeeza amaanyi g’amawanga! Kubanga ogambye mu mutima gwo nti, njja kulinnya mu ggulu, njja kugulumiza entebe yange waggulu okusinga emmunyeenye za Katonda: era njja kutuula ku lusozi lw’okusisinkana, ku mabbali g’obukiikakkono: njja kulinnya waggulu okusinga obugulumivu bw’ebbire; njja kufaanana Oyo Ali Waggulu Ennyo. Isaaya 14:12-14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Bwe Isaaya abikkula okwegomba okw’ekyama okw’omutima kwa Lusifa okuba ‘nga Ali Waggulu Ennyo,’ alaga nti Lusifa anoonya okutuuzibwa ku ntebe bbiri ez’enjawulo ddala. Ayagala ‘okuzimusa’ ‘entebe ye okiridde emmunyeenye za Katonda’ era ‘atuule era ku lusozi lw’okuŋŋaanirwamu, ku mabbali g’obukiikakkono.’

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Entebe y’obwakabaka kye kabonero ky’obuyinza bw’omukama—oba obuyinza bwa gavumenti—era “emabbali ag’obukiikakkono” ge Ekkanisa ya Katonda.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Oluyimba ne Zabbuli eri batabani ba Koola. Mukama mukulu nnyo, era asiimibwa nnyo mu kibuga kya Katonda waffe, ku lusozi olw’obutukuvu bwe. Olusozi Sayuuni lulungi mu kifo kyalwo, ssanyu ery’ensi yonna; luli ku mabbali g’obukiikakkono, ekibuga kya Kabaka Omukulu. Katonda amanyiddwa mu nnyumba zaayo ez’obwakabaka ng’ekiddukirwamu. Zabbuli 48:1-3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Yerusaalemi ye “ekibuga kya Kabaka omukulu,” ne kityo nga kiraga entebe ey’obwakabaka eya Katonda mu by’obufuzi; era Yerusaalemi ye “olusozi olw’obutukuvu bwe,” “ku mbiriizi ez’amambuka,” ne kityo nga kiraga entebe ey’obwakabaka eya Katonda mu by’eddiini. Okuva ku ntandikwa, obujeemu bwa Sitaani n’entalo ze biragibwa mu mbeera ey’okwegomba kwe okufuga ebyombi: ekkanisa ya Katonda n’obufuzi bwa Katonda. Oluvannyuma Sitaani n’akulembera obujeemu bwa Nimuroodi, era ensi gye yateekawo ku lwa Abakaludaya kiyolesebwa ng’ensi omuli Nimuroodi yazimbira omunara n’ekibuga ekigatta ekkanisa n’obufuzi.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Noolwekyo, omukazi omwenzi Isaaya gw’ayogerako n’omukazi omwenzi omukulu Yokaana gw’ayogerako bwe bakola obwenzi n’abakabaka b’ensi, obunnabbi bulaga nti wabaawo enkolagana etali ntukuvu wakati w’Ekkanisa Katolika ey’e Loma n’abakabaka b’ensi ku nkomerero y’emyaka ensanvu egy’obunnabbi.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Ebiyogerwa eby’obunnabbi bya Isaaya byannyonnyola okusalirwa omusango kwa Ttuulo omukazi omwenzi mu essuula amakumi abiri mu ssatu, era Yokaana naye alaga omusango gumu mu kifaananyi ky’omukazi omumyufu ennyo eyayitibwa “Babulooni Omukulu.” Omujulirwa ow’okusatu ogw’omusango gumu ku mwenzi oyo guno bwe guti:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> Omukazi (Babulooni) owa mu Okubikkulirwa 17 afaananyizibwa ng’ayambadde purupuulo ne sikaleti, era ng’atikkiriddwa zaabu n’amayinja ag’omuwendo n’amalulu, ng’alina mu mukono gwe ekikopo ekya zaabu ekijjudde ebyennyinyibwa n’obutali bulongoofu bw’obwenzi bwe: ... era ku kyenyi kye kyawandiikibwa erinnya, Ekyama, Babulooni Omukulu, Nnyina w’abamalaya. Nnabbi agamba nti: ‘Nalaba omukazi yatamiddwa ku musaayi gw’abatukuvu era ne ku musaayi gw’abajulirwa ba Yesu.’ Babulooni era ayitibwa nti ‘ekibuga ekyo ekikulu, ekifuga abakabaka b’ensi.’ Okubikkulirwa 17:4-6, 18. Amaanyi ag’amaze emyaka mingi nnyo nga gafuga mu ngeri ey’ekikambwe abakabaka b’Obukristaayo ge Loma.” The Great Controversy, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Ttuulo ye Eklezia Katolika ey’e Roma mu nnaku z’enkomerero. Mu kiseera ekyo Obwa Papa bujja okufuluma ne buwimbira bakabaka b’ensi ennyimba ez’okuseetaza, ne bukulembera bakabaka mu kikolwa ky’obwenzi, ekyo, mu bunnabbi, kye kugatta Eklezia n’obufuzi bw’eggwanga.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Era ku lunaku olwo, kijja kuba nti Ttuulo ajja kweerabirwa emyaka nsanvu, ng’ennaku za kabaka omu; oluvannyuma lw’emyaka nsanvu Ttuulo anaayimba ng’omalaaya. Isaaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Mu bunnabbi bwa Baibuli, kabaka ye obwakabaka; kale ekibuga Ttuulo kijja kwerabirwawo mu kiseera nga obwakabaka obw’obunnabbi bufuga okumala emyaka nsanvu.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Era ku lunaku olwo kiriba nti, bajja kuwerabira Ttuulo emyaka nsanvu, ng’ennaku z’kabaka omu bwe ziba; enkomerero y’emyaka nsanvu bw’eneetuuka, Ttuulo alijja okuyimba ng’omwenzi. Twala ennanga, otambulire mu kibuga, ggwe mwenzi eyerabiriddwa; kuba endongo ennungi, oyimbe ennyimba nnyingi, olyoke ojjukibwe. Era oluvannyuma lw’emyaka nsanvu okuggwa, Mukama alituukirira Ttuulo, era aliddamu ku mpeera ye, era alikola obwenzi n’obwakabaka bwonna obw’ensi ku maaso g’ensi. Isaaya 23:15-17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Mu biseera by’obwakabaka obumu obunaafuga okumala emyaka nsanvu egy’obunnabbi, Ekkanisa Katoliki ey’e Rooma bajja kujirabira. Ku nkomerero y’emyaka nsanvu egyo, obuyinza bwa Papa bujja “kuzannya endongo ennungi, okuyimba ennyimba nnyingi.” Mu ngeri y’obunnabbi, “oluyimba” luyimirira “obumanyirivu.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> Ku nnyanja ey’ekkalaasi mu maaso g’entebe, eyo nnyanja nga ya galasi ng’egatikiddwa n’omuliro—bwe yaka nnyo olw’ekitiibwa kya Katonda—w’akuŋŋaanidde ekibiina ky’abo ‘abaawangudde ekisolo, n’effaananyiro lyakyo, n’akabonero kaakyo, n’omuwendo gw’erinnya lyaakyo.’ Wamu n’Omwana gw’Endiga ku Lusozi Sayuuni, ‘nga balina ennanga za Katonda,’ bayimiridde, abo 144,000 abaatununulibwa mu bantu; era w’awulirwa, ng’eddoboozi ly’amazzi amangi, era ng’eddoboozi ly’enkuba ennene, ‘eddoboozi ly’abakuba ennanga nga bakuba ennanga zaabwe.’ Era bayimba ‘Oluyimba Oluggya’ mu maaso g’entebe, oluyimba olutasobola kuyigwa muntu yenna okujjako abo 144,000. Luluyimba lwa Musa n’Omwana gw’Endiga—oluyimba lw’okununulibwa. Tewali muntu yenna okujjako abo 144,000 asobola okuyiga oluyimba olwo; kubanga luyimba lw’obumanyirivu bwabwe—obumanyirivu obutabangawo ku kibiina kirala kyonna. ‘Bano be bagoberera Omwana gw’Endiga gy’agendanga yonna.’ Bano, nga baaggiddwayo okuva ku nsi, okuva mu balamu, babalirwa ‘ng’ebibala ebyasooka eri Katonda n’Omwana gw’Endiga.’ Okubikkulirwa 15:2, 3; 14:1–5. ‘Bano be baava mu kubonaabona okunene;’ bayise mu kiseera ky’okubonaabona okutalabibwako bukya wabaawo eggwanga; bakwaze obulumi bw’akiseera ky’okubonaabona kwa Yakobo; bayimiridde nga tebalina asabirira mu kifo kyabwe mu kusaanikirizibwa okusembayo kw’ebibonerezo bya Katonda. Naye balokosebwa, kubanga ‘banaazizza ebyambalo byabwe, ne babyefula ebyeru mu musaayi gw’Omwana gw’Endiga.’ ‘Mu kamwa kaabwe tewasangibwa bulimba: kubanga bataliiko kamogo’ mu maaso ga Katonda. ‘Ky’ova olaba bali mu maaso g’entebe ya Katonda, era bamuweereza emisana n’ekiro mu yeekaalu ye: era oyo atuula ku ntebe y’obufuzi anaabeeranga wakati waabwe.’ Balabye ensi ng’eyonooneddwa enjala n’akabi k’endwadde, enjuba ng’erina obuyinza okubookoza abantu n’obugumu obunene, era ne bennyini bakwaze okubonaabona, enjala, n’enyonta. Naye ‘tebaliba na njala nate, so tebaliba na nnyonta nate; so n’enjuba tebalikubwako, wadde obugumu bwonna. Kubanga Omwana gw’Endiga ali wakati w’entebe y’obufuzi alibalunda, era alibakulembera eri ensulo ez’amazzi amalamu: era Katonda alisangula amaziga gonna okuva mu maaso gaabwe.’ Okubikkulirwa 7:14–17. Empaka Enkulu, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> "'Mu yeekaalu ye buli omu ayogera ku kitiibwa kye' (Zabbuli 29:9), era oluyimba lwe abaanunuliddwa baliyimba—oluyimba olw’ebyo bye bayiseemu—lulirangirira ekitiibwa kya Katonda: 'Bikulu era ebyewuunyisa emirimu gyo, Ai Mukama Katonda, Omuyinza w’ebyonna; amakubo go gali butuukirivu era amazima, Ggwe Kabaka ow’emirembe gyonna. Ani atalitya, Ai Mukama, era n’agulumiza erinnya lyo? kubanga Ggwe wokka oli mutukuvu.' Okubikkulirwa 15:3, 4, R.V." Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Ku nkomerero y’emyaka nsanvu egy’obunnabbi Obupapa bujja “okuyimba ennungi, okuyimba ennyimba nnyingi, alyoke ajjukibwe.” Ku nkomerero y’obwakabaka obufuga okumala emyaka nsanvu egy’obunnabbi, Ekkanisa Katoliki ey’e Ruumi ejja kujjukiza ensi ebyo by’eyayitamu mu byafaayo byayo eby’edda. Mu byafaayo ebyo yafuganga ng’obuyinza obw’empisa mu mukago ogwaliwo wakati waayo n’abakabaka b’e Bulaaya. Ebyafaayo ebyo bimanyikiddwa bulungi nga Ebyasa by’ekizikiza, era ekizikiza kyonna ekiyinza mu ngeri yonna okwegattibwa n’ebyafaayo mwe Obupapa bwafugira ku bakabaka b’e Bulaaya kiyinza okuteekebwa ku kikolwa ekyasooka ddala ekyazaayo ekizikiza kyonna ekyaddirira. Ekikolwa ekyo kyali okugatta ekkanisa ne gavumenti—okugatta abakabaka b’e Bulaaya n’Ekkanisa Katoliki. Mu bufumbo bwa Baibuli, omusajja ye alina okufuga omukazi, naye obwenzi obwabaawo mu byafaayo ebyo bwali bwa wansi waggulu okuva ku ntegeka entuufu ey’enkolagana wakati w’omusajja n’omukazi.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Ku nkomerero y’emyaka ensanvu, walibaawo ekizibu ekinene, nga bukomekkerezebwa obwakabaka obwogerwako mu bunnabbi bwa Bayibuli obufuga ensi mu kiseera nga obukulembeze bwa Papa bwerabiriddwa mu bunnabbi. Ekizibu eky’ensi yonna ekivudde mu kugwa kw’obwakabaka obwo kiggulirawo Ekkanisa Katolika omulyango okutandika okutegeeza ensi nti, okusobola okuyitamu ebiseera eby’ekizibu ebivudde mu kugwa kw’obwakabaka obwo, ensi erina okugondera obuyinza obulambika empisa bw’Ekkanisa Katolika ey’e Roma, nga bwe kirabikira mu byafaayo by’Ebiro eby’ekiizikiza.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Nga obwakabaka buggwawo, era obupapa ne buyimba oluyimba lw’obumanyirivu bwabwo olw’edda—obumanyirivu abawandiisi b’ebyafaayo bwebayita ekizikiza—kale ebyafaayo ebyo eby’ekizikiza biyinza bitya okufuuka obubaka obw’obupapa bwandigabanira abakabaka b’ensi, ne bubakkakasa okukkola obwenzi n’obupapa? Mu kizibu ekinene, lwaki obumanyirivu bw’emyaaka egy’edda—oluyimba lwabwo, obumanyirivu bwabwo nga tannarerabirwa mu kwolesebwa kw’obunnabbi—bwandibadde bubawa ensonga entegeeravu ezireetera abakabaka b’ensi okukkiriza obumanyirivu bw’ekizikiza ng’eky’okuddamu ekizibu kyabwe ekinene?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> Waliwo ekibiina kinene—ne mu abo abatagaliza Obukatoliki bwa Roma kisa—tebalowooza nti waliwo bulabe bungi okuva mu buyinza bwakyo n’okukosa kwakyo. Abangi bagamba nti ekizikiza mu by’amagezi ne mu mpisa ekyafuga mu mulembe ogw’omu wakati kyayamba okusaasaana kw’enzikiriza z’eddiini zaayo ezikakanyiziddwa, enkiriza ez’obusiru, n’obunyigirize bwayo; era nti amagezi agasinga mu biseera bya leero, okusaasaana okwawamu kw’obumanyi, n’obwaggule obw’akyeyongera mu nsonga z’eddiini, biziyiza okuddamu okuzuukira kw’obutagumiikiriza n’obukambwe. Okulowooza kennyini nti ebintu ebyo bisobola okubaawo mu mulembe guno ogwakumiddwa omusana kwesekererwa. Ky’ekituufu nti omusana omungi—ogw’amagezi, ogw’empisa, n’ogw’eddiini—gwaka ku mulembe guno. Mu miko egigguliddwa egy’Ekigambo Ekitukuvu kya Katonda, omusana okuva mu ggulu gusaaniddwa ku nsi. Naye kiteekwa okujjukirwa nti nga bwe gunene omusana oguweereddwa, bwe kityo ne kizikiza ky’abo abagusobezza ne bagugaana kiba kinene.

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Okwekenneenya Bayibuli mu kusaba kyandibalaze Abaprotestanti enfaanana y’amazima ey’obwapapa era ne kibaleetera okukyawa nnyo ne bakyewala; naye bangi bennyumiriza mu magezi gaabwe okutuusa ne bawulira nga tebeetaaga kunoonya Katonda mu bwetoowaze balongozebwe mu mazima. Newankubadde benyumiriza ku kumanyirivu kwabwe, tebamanyi Byawandiikibwa wadde obuyinza bwa Katonda. Balina okufuna engeri ey’okukkakkanya emitima gyabwe, era ne banoonya ekitetaaga nnyo eby’Omwoyo era ekitetaaga kwewombeeka. Kye baagala ye engeri ey’okwerabira Katonda, nga erabika ng’enkola ey’okumujjukira. Obwapapa busaanira bulungi okutuukiriza ebyetaago by’abo bonna. Butegekeddwa ku mitendera ebiri gy’abantu, nga bukwata ku nsi yonna okumpi - abo abagala okununulibwa olw’ebikolwa byabwe, n’abo abagala okununulibwa nga bakyali mu bibi byabwe. Kino kye kyama ky’obuyinza bwakyo.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> Kizuuliddwa nti olunaku olw’ekizikiza ekinene mu by’amagezi kiba kya mugaso eri obuwanguzi bw’obufuzi bwa Paapa. Kijja n’okulabisibwa nti olunaku olw’okutangaala okukulu mu by’amagezi nabwo bwa mugaso mu ngeri y’emu eri obuwanguzi bwalyo. Mu biseera eby’edda, abantu nga tebalina Ekigambo kya Katonda era nga tebalina kumanya kwa mazima, amaaso gaabwe gaali gasibiddwa, era enkumi za abantu zaakwatibwanga mu mitego, nga tebalaba obutimba obwasanjalaziddwa okubatega ebigere byabwe. Mu mulembe guno waliwo bangi abazikibwa amaaso olw’okwaka kw’ebirowoozo ebiyitiririra by’abantu, ‘sayansi eyayitibwa bw’atyo naye ey’obulimba;’ tebalaba obutimba, ne bayingiramu mangu ddala ng’abaasibiddwa amaaso. Katonda yateekateeka nti amaanyi g’omuntu ag’amagezi gakwatebwe ng’ekirabo okuva eri Omutonzi we era gakozesebwe mu kuweereza amazima n’obutuukirivu; naye bwe okwenyumirizaamu n’okuyaayaana bikuzibwa mu mitima, era abantu ne bagulumiza endowooza zaabwe waggulu w’Ekigambo kya Katonda, olwo amagezi gayinza okukola obulabe obusinga obutamanya. Bw’atyo sayansi ey’obulimba ey’omulembe guno, eyonoona okukkiriza mu Baibuli, ejja kulabika ng’eyawangudde mu kutereeza oluguudo olw’okukkirizibwa kw’obufuzi bwa Paapa, n’enkola zaabwo ezisanyusa, nga bwe kyakolebwa okugaana abantu okumanya mu kuggulawo oluguudo olw’okukuzibwa kwalyo mu Biseera by’Ekizikiza. The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Abakatoliki ba Rooma bakkiriza nti okukyusibwa kwa Ssabbiti kwakolebwa ekkanisa yaabwe, era bagikozesa okukyusibwa kuno nga bujulizi bw’obuyinza obusinga obw’ekkanisa. Bagamba nti, olw’okukuuma olunaku olwasooka olw’essabbiiti nga Ssabbiti, Abaprotestanti baba bakkiriza obuyinza bwayo obw’okuteekawo amateeka mu bintu bya Katonda. Ekanisa ey’e Rooma terirekeddeeko okutegeeza nti tegesobya; era bwe ensi n’ekkkanisa za Abaprotestanti bwe zikkiriza Ssabbiti ey’obulimba gye yeeteekawo, nga beegaana Ssabbiti ya Yakuwa, mu butuufu baba bakkiriza okweyita okwo nti tegesobya. Basobola okulaga obuyinza obw’okukola ekikyusibwa kino, naye obutali bwa mazima mu ngeri gye balowooza bweeyoleka mangu. Omupapisiti alina magezi ag’amala okulaba nti Abaprotestanti beelimba boobwe, nga babigenderedde baggalira amaaso ku bintu eby’amazima eby’ensonga eno. Bwe enteekateeka ya Sande bwe yeeyongera okusiimibwa, asanyuka, ng’akkakasa nti oluvannyuma ejja kuleeta ensi yonna ey’Abaprotestanti wansi wa bendera ya Rooma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Okukyusibwa kwa Ssabbiiti kwe kabonero k’obuyinza bw’ekkanisa ey’e Roma. Abo, abategeera ebisaba by’ekiragiro eky’okuna, ne balonda okukuuma Ssabbiiti ey’obulimba mu kifo ky’eyo ey’amazima, babeera nga bagondera obuyinza obwo bwokka obulagira ekyo. Akabonero k’ensolo ye Ssabbiiti ey’obwapapa, eyakkiriziddwa ensi mu kifo ky’olunaku Katonda lwe yalonda.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Naye ekiseera eky’okufuna akabonero k’ekisolo, nga bwe kyalangirirwa mu bubaka bw’obunnabbi, tekinnatuuka. Ekiseera eky’okukezebwa tekinnatuuka. Waliwo Abakristaayo ab’amazima mu buli kkanisa, nga n’Ekkanisa Katolika ey’e Roma terirekeddwawo. Tewali asalirwa musango okutuusa nga afunye omusana era alabye obuvunaanyizibwa obuli mu kiragiro eky’okuna. Naye bwe walivayo ekiragiro ekisindika okugondera Sabiiti ey’obulimba, era bwe waakubaawo okukaaba okunene kw’omulayika ow’okusatu okulabula abantu obutasinza ekisolo n’ekifaananyi kyakyo, olwo enjawukana wakati w’obulimba n’amazima erijja okweyoleka bulungi. Ate olwo abo abakyeyongera mu kumenya etteeka balikufuna akabonero k’ekisolo ku malubaawo gaabwe oba ku ngalo zaabwe.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Mu ntambuka ez’amangu tusemberera ekiseera kino. Amakkanisa g’Abaprotestanti bwe bagatta wamu n’obuyinza bw’ensi okuwagira eddiini enkyamu, olw’okugirwanyisa bajjajja baabwe ne bayitamu okubonyaabonyezebwa okukambwe ennyo, olwo Ssabbiiti ya Papa eneewalirizibwa kkanisa ne gavumenti nga bagasse wamu obuyinza bwabwe. Waakubaawo kuwuguka okw’eggwanga, okunaakomekkera kyokka mu kuzikirira kw’eggwanga. Bible Training School, Febwali 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Kati tukomyeeko ku bubonero butaano bye tuli mu kunoonya okutegeera bulungi, nga tetunnaba kulambulula essuula yennyini mu bujjuvu. Mu bunnabbi bwa Bayibuli, ekibuga kiyimirira obwakabaka, era mu Isaaya essuula amakumi abiri mu ssatu waliwo obwakabaka bubiri obuli ne enkolagana ennyo, naye obuwawukana bwabyo bulabika bulungi. Ekisooka kye “kibuga eky’okutikkira engule,” ate ekirala kye “kibuga ky’obusuubuzi.” Mu nnaku ez’oluvannyuma, obuyinza obukulembera olugatte olusatu olw’ejjoka, ensolo ne nnabbi ow’obulimba, ye Obwa Paapa. Obwa Paapa bwe buba obwakabaka obulina engule.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bwe tunaatera okutuuka ku kizibu eky’enkomerero, kikulu nnyo okubeerawo okutegeeragana n’obumu mu bikozesebwa bya Mukama. Ensi ejjudde emiyaga, entalo n’obutakkanya. Naye wansi w’omutwe gumu—obuyinza bwa Papa—abantu bajja kuyingira mu bumwe okuwakanya Katonda nga babonyaabonya abajulirwa be. Obumu buno bunywezebwa omuvuddeko omukulu. Nga bw’anoonya okuŋŋaanya abakozi be mu kulwana n’amazima, anaakola okubawukanya n’okubasaasaanya abalwanirira amazima. Ye asendasenda obuggya, okwekengera okubi, n’okwogerera bubi, okuleeta obutabanguko n’okwawukana.” Obujulirwa, voliyumu 7, omuko 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Obwakabaka obulina engule kye Ttuulo, era erinnya lyo litegeeza ‘olwazi.’ Mu omutwe guno, erinnya Ttuulo liyimirira obwaPapa obukola okwefuula mu kifo kya Kristo, kubanga obwaPapa bwe Antikristo. Ekigambo ‘anti’ mu ‘Antikristo’ kitegeeza ‘mu kifo kya.’ ObwaPapa bunoonya okwefuula mu kifo kya Kristo ku buli ngeri yonna, era erinnya Ttuulo litegeeza olwazi, kubanga obwaPapa ky’ekifaananyi eky’obulimba eky ‘Olwazi olw’Emirembe gyonna.’

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ani ateesezza amagezi gano okulwanyisa Ttuulo, ekibuga ekissa engule, abasuubuzi baakyo nga balangira, n’abo abakola eby’obusuubuzi nga be b’ekitiibwa ab’ensi? Mukama ow’eggye ye yabiteeseteesa, okuswaza okwenyumiriza kw’ekitiibwa kyonna, era aleete mu nsonyi ab’ekitiibwa bonna ab’ensi. Yita mu nsi yo ng’omugga, ggwe muwala wa Taasisi: tewali maanyi nate. Yasambaza omukono gwe ku nnyanja, n’akankanya obwakabaka: Mukama awadde ekiragiro eri ekibuga ky’obusuubuzi, okuzikiriza ebigo byayo eby’amaanyi. Isaaya 23:8-11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Tugenderera okulaga, nga tuyita mu bajulizi abangi, nti "okukankanya obwakabaka" kutuukirizibwa Katonda ng’ayita mu Buyisiramu. Buyisiramu bwe buyinza obusunguwaza amawanga era bukozesebwa okukankanya amawanga. Mu kifo kino tutegeera nti Mukama asaliddewo okuleeta mu kunyoomebwa "bonna abalina ekitiibwa ku nsi," be "abacuruuzi" n’ "abatambuza ebyamaguzi" nga "ebigo byabwe" bigenda kuzikirizibwa. Ekibuga ky’abasuubuzi n’ekibuga eky’okwambaza engule "banyiiza eggulu," era Mukama asaliddewo okuzikiriza "ebigo byabyo", era ekyo kiraga eby’enfuna. Okugwa kwa by’enfuna kubaawo nga tekunnabaawo etteeka erya Ssande mu United States, kubanga nga etteeka erya Ssande terinnabaawo, abatuuze ba United States babeera basaba okuddayo "mu kisa kya Katonda n’obuwanguzi obw’ensi." Okuteesa kwabwe kwe nti emisango gya Katonda tegiggwawo okutuusa Ssande "lw’ewalirizibwa mu ngeri enkalakalira." Abajulizi abamu ab’omu Bayibuli bakkirizza wamu nti tuli kumpi n’okugwa okunene ennyo mu by’enfuna eby’ensi yonna. Okugwa okwo kubaawo nga tekunnabaawo etteeka erya Ssande, nga bwe kyali n’okugwa okw’omwaka gwa 1837, okwabaawo nga tannaba kutuuka nga October 22, 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Awo omulimba omukulu anakakasa abantu nti abo abawereza Katonda be bavuddeko ebibi bino. Ekibiina ekyayimusizza okusunguwala kw’Eggulu kijja kuteeka ebizibu byabwe byonna ku abo abagondera ebiragiro bya Katonda, kubanga okugondera kwabwe kubeera okunenya okutagwaawo eri abamenya amateeka. Kijja okwogerwa nti abantu banyiiza Katonda olw’okumenya Ssabbiiti eya Ssande; nti ekibi kino kye kivuddeko ebikolimirwa ebitaliggwaawo okutuusa nga okukuuma Ssande kukakasiddwa n’obukakafu; era nti abo abayimirizaamu ebyetaago eby’ekiragiro eky’okuna, bwe batyo ne baggyawo ekitiibwa kya Ssande, be batabula abantu, nga bazziyiza okuddayo mu kisa kya Katonda n’omuganyulo gw’ensi. Bwe kityo, okulumiriza okwakolebwa edda ku muddu wa Katonda kujja kuddamu, era ku nsonga ezitegeerekeka bulungi z’emu: ‘Era bwe kyabaawo, Akabu bwe yalaba Eriya, n’amugamba nti, Ggwe ye atabula Isirayiri? Naye n’addamu nti, Nze sinnatabula Isirayiri; naye ggwe n’ennyumba ya kitaawo, kubanga mulekedde ebiragiro bya Mukama, era ogoberedde Bbaaliimu.’ 1 Bassekabaka 18:17, 18. Era nga obusungu bw’abantu buwusiddwa okulanga okw’obulimba, banaagoberera ekkubo eri ababaka ba Katonda erifaanana nnyo n’eryo Isirayiri eyajeemera lye yagoberera ku Eriya.” The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Okwolekagana kwa Eriya ne bannabbi ba Baali n’abakabona b’ekibira ku Lusozi Carmel kukiikirira etteeka lya Sande. Obubaka eri ekkanisa bwali nti, “londawo leero ani gw’olimuweerereza.” Bw’ebyafaayo bino biddamu ku tteeka lya Sande, ekibuuzo kiri nti, “olunaku ki lwe ogenda okulonda, kubanga olunaku lw’olondawo lulaga ani gw’owuweereza.” Nga tonnatuuka ku Lusozi Carmel waaliwo emyaka esatu n’ekitundu egy’okyeya ekinene. Nga tonnatuuka ku tteeka lya Sande wabaawo omutendera gw’amateeka ga Sande ag’enjawulo, naye tebabadde bakakibwanga mu bukambwe. Ensonga nnene egattiddwa ku tteeka lya Sande ye nti obujeemu bw’eggwanga bukulirirwa okuzikirira kw’eggwanga. Okulabirako kwe kuno: Konsitantino mu mwaka gwa 321 yayisa etteeka lya Sande, era mu bwangu oluvannyuma amakondeere ennya ezisooka ez’Okubikkulirwa essuula omunaana ne zatandika okuleetera Loma ey’ebugwanjuba okutuuka ku nkomerero yaayo mu mwaka gwa 476. Emboozi ya Konsitantino ya mugaso kubanga yalimu okutumbulwa kwa Sande mu mpola mpola, era mu kiseera kye kimu obukomya obweyongera obwateekebwa ku Ssabbiiti ey’ennaku ey’omusanvu. Ebyafaayo ebyo ebyeyongera byatuuka ku nkomerero bwe baakaka abatuuze okukuuma Sande oba ne batulugunyizibwa olw’okukuuma Ssabbiiti. Kyo kye kinaavaamu ne mu kukulaakulana kw’amateeka ga Sande mu Amerika. Ensonga emu egattiddwa ku kukakasa okusinza Sande ye nti, “obujeemu bw’eggwanga bulyoka bukulirirwa okuzikirira kw’eggwanga.” Ensonga eno kitegeeza nti okweyongera mu kukakasa amateeka ga Sande kuleeta okweyongera mu bibonerezo bya Katonda, nga tekunnabaawo ddala etteeka erya Sande eryo eryogerwako mu Okubikkulirwa 13:11. Buli tteeka lye bateekawo lirireetera okuzikirira okugifanagana nalo. Ebibonerezo bye bannansi balumiriza abakuumi ba Ssabbiiti okuleeta, mu mazima biva ku kukakasa okw’eyongera okw’amateeka ga Sande. Twateekamu akatundu okuva mu The Great Controversy, ke nnatuumye “Okweyongera kwa Sande.” Nkusaba okakasome nate. Kali mu kitundu ekiyitibwa The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> Katonda alaze ebigenda okutuuka mu nnaku ez’enkomerero, abantu be balyoke bategekebwe okuyimirira mu kibuyaga ky’okuwakanyizibwa n’obusungu. Abo abaalabuddwa ku bintu ebiribatuukako tebalina kutuula nga batereevu mu kulindirira ekibuyaga ekirijja, nga beesanyusa nti Mukama ajja okubakingira abeesigwa be ku lunaku lw’obuzibu. Tufaananenga abantu abalindirira Mukama waabwe, si mu kulindirira kwa bwereere, naye mu kukola n’obunyiikivu, nga tulina okukkiriza okutanyegayega. Kati si kiseera kukkiriza ebirowoozo byaffe okunyigirizibwa mu bintu ebitali bya mukulu. Nga abantu beebase, Setaani akola n’obunyiikivu nga atereeza ensonga bw’atyo abantu ba Mukama baleme kufuna kisa newankubadde bwenkanya. Ekikwekweto kya Sande kati kikyeyita mu kizikiza. Abakulembeze bakweka ensonga entuufu, era bangi abeegattizza ku kikwekweto bennyini tebategeera we omuguddo og’awansi gugenderera. Ebigambo byaakyo byangu era ng’ebirabika nga bya Kikristaayo, naye bwe kinaayogerera kijja kubikkula omwoyo gw’omusota omukulu. Kibuvunaanyizibwa kyaffe okukola byonna ebiri mu maanyi gaffe okuziza obulabe obutulabirira. Tuteekwa okuteeka amaanyi mu kumalawo obusosoze nga tweyanjula bulungi mu maaso g’abantu. Tuteekwa okubaleetera ensonga entuufu eriwo, bwe tutyo ne tussaawo okwegaana okusinga obuyinza okuwakanya ebipimo ebigenderera okunyigiriza eddembe ly’omutima. Tuteekwa okunoonya Ebyawandiikibwa era tubeere basobola okuwa ensonga z’okukkiriza kwaffe. Nnabbi agamba nti: ‘Ababi banaabeeranga babi; so tewaliba mu babi anategeera; naye abagezi banaategeera.’ Obujulizi, ekitabo eky’okutaano, omuko 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Kizibu okukizuula ekikwekweto eky’okuyisa etteeka lya Ssande, kubanga kyetambulira mu “kizikiza” era obupapa bukola “mu kyama era nga tewali abakisuubira,” nga “bunyweza amaanyi gaabwo okutuukiriza ebigendererwa byabwo.” Kya mazima nti omulimu ogw’okuyisa etteeka lya Ssande mu kizikiza gye nsonga ey’omutima mu nkola y’okugezesa ey’abantu 144,000. Okusinziira ku Daniel ne Sister White, “tewali mu babi ajja kutegeera.” “Ababi” mu Daniel be “abawala ab’ewuulu abata magezi” mu Matthew, ababatuuzibwaawo Sister White nga Ab’e Laodikiya. Ab’amagezi bajja kutegeera ebintu ebigenda mu maaso kaakano, newankubadde nga ebyafaayo ebiritwetoolodde birabika ng’ebigaanagana n’Ekigambo kya Katonda. Tukkiriza Ekigambo kya Katonda oba ebigenda mu maaso ebiritwetoolodde? Naye twalabuddwa nti enkomerero ejja kubeera ng’ennaku za Nuuwa.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> Ensi, ejjudde obulyankuwa, ejjudde eby’ensanyizo eby’obutalina Katonda, egudde, egudde mu kutereera kw’eby’omubiri. Abantu bateeka ewala okujja kwa Mukama. Baseka okulabula. Okwenyumiriza kugamba nti, ‘Ebintu byonna bigenda bwe bityo nga bwe byali okuva ku ntandikwa.’ ‘Enkya eriba ng’olwaleero, era n’eriyongera okuba bungi.’ 2 Peter 3:4; Isaiah 56:12. Tugenda kweyongera mu kwagalira eby’ensanyizo. Naye Kristo agamba nti, ‘Laba, nzijja nga omubbi.’ Revelation 16:15. Mu kiseera kennyini ensi lw’eba enyooma n’ebuuzza nti, ‘Esuubi ery’okujja kwe liri ludda wa?’ obubonero bubeera butuukirira. Bwe baba bakaaba nti, ‘Emirembe n’obukuumi,’ okuzikirira okw’amangwago kuba kujja. Bw’aba annyooma, omugaana amazima, ng’afuuse omwetantazi; nga emirimu egy’enjawulo egy’okufuna ensimbi gagenda mu maaso nga batafaayo ku misingi; nga omuyizi anoonyereza ennyo okumanya byonna okujjako Baibuli ye, Kristo ajja ng’omubbi.

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> Buli kimu mu nsi kiri mu bunkenke. Obubonero bw’ebiseera buleetera okutya. Ebintu ebigenda okujja bisuula emisikirize gyabyo nga tebinnaba kutuuka. Omwoyo gwa Katonda gukendeera ku nsi, era ebikangawo bigobereragana mu nnyanja ne ku ttaka. Waliwo embuyaga, ettaka likankana, omuliro, amataba, n’obutemu obuli ngeri zonna. Ani ayinza okusoma eby’omu maaso? Obukuumi buli wa? Tewali bukakafu mu kintu kyonna eky’obuntu oba eky’ensi. Mu bwangu abantu beetereeza wansi w’ekibendera kye balonze. Nga tebakkakkana, balindirira era balondoola entambula y’abakulembeze baabwe. Waliwo abo abalindirira, abatunulira era abakola olw’okulabika kwa Mukama waffe. Ekibinja ekirala kigwa mu layini wansi w’obukulembeze bw’omuvuddemu omusooka omukulu. Batonotono bakkiriza n’omutima n’emmeeme nti tulina Gehena gye tusaanidde okwewala ne Ggulu lyetusaanidde okufuna.

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> Ekizibu ekinene kiritusemberera mpola mpola mu kyama. Enjuba eyanika omusana mu ggulu, ng’eyita mu kkubo lyayo ery’obulijjo, ate n’eggulu likyogerera ku kitiibwa kya Katonda. Abantu bakyalya ne banywa, basimba ne bazimba, bafumbirwa ne bafuumbya. Abasuubuzi bakyagula ne batunda. Abantu beetomera omu ku munne, balwanira ekifo ekisinga waggulu. Abaagala eby’esiimisa bakyajjumbira ebibanda, envuga z’embalaasi, n’enju z’okugembula. Okusanyuka okusinga kubeerawo, naye essaawa y’okugezesebwa eri okuggwa mangu, era buli musango ali kumpi okusalibwawo okumala emirembe gyonna. Sitaani alaba nti ekiseera kye kitono. Ate ateekawo ebitongole bye byonna ku mulimu, abantu balimbalimbibwe, bazuzibwe mu kyamu, banyigirizibwe era bawangangusibwe, okutuusa olunaku lw’okugezesebwa lwe luggwewo, era oluggi lw’okusaasira luggalibwe emirembe gyonna.

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> Mu bunyikivu, okuyitira mu myaka n’emyaka, ebigambo eby’okulabula ebyava eri Mukama waffe okuva ku Lusozi Olw’Emize bitutuukirira: ‘Mwekuumenga mmwe bennyini, emitima gyammwe gireme okuzitirwa olw’okulyalira, n’obutamiivu, n’okweraliikirira eby’obulamu buno, ne lunaku luli ne libatuukako nga mutalutegeera.’ ‘Kale mutunulirenga, era musabenga ennaku zonna, mulyoke musaanirwe okuwona ebyo byonna ebigenda okubaawo, era muyimirire mu maaso g’Omwana w’omuntu.’ Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Mu ssuula amakumi abiri mu ssatu ey’Isaya, Sayidoni ye Amerika, ate Ttuuro ye obwa Papa. Ttuuro ne Sayidoni byali bibuga bya Abafoyinike eby’edda, ebyaliwo mu biseera bye bimu, ebyali ku lubalama lw’ennyanja ya Mediteraniya. Baamanyibwa olw’obusuubuzi bwabwe bw’omu nnyanja, obugagga, n’obuyinza bwe baalina mu nsi ey’edda. Mu kigambo ekyo, Sayidoni n’“abasuubuzi” baayo baajjuza Talusisi. Abasuubuzi ba Sayidoni baasuubulanga “ensigo ya Sihor,” eyitibwa “omwero gw’omugga,” era nga “ebibala by’omugga,” era nga “amagoba gaayo,” kubanga ye “akatale k’amawanga.” Banabbi bonna boogera ku nkomerero y’ensi, kale ani ye akatale k’amawanga ku nkomerero y’ensi? Ye Amerika.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor mugga mu Misiri (akirabika okuba Delta ya Nile) era gukozesebwa okuyimirira obugagga bw’ensi, kubanga Misiri y’ensi. "Omuwala atamanyiddwa musajja" wa Zidon ayimirira omulembe ogusembayo ogwa USA, era anyigirizibwa olw’obufuzi bw’amagye obugendera wamu n’etteeka lya Sande n’okuzikirira kw’eggwanga okw’egoberera amangu ddala. Abo abawala abatamanyiddwa basajja ab’e Zidon banenyebwa mu kibuuzo ekikwata ku Tyre nga kigamba nti, "kino kye kibuga kyammwe eky’essanyu" (obwakabaka) USA mwe yasanyukira? Kino kye "bwakabaka 'eky’obukadde bwakyo kiri mu nnaku ez’edda ennyo," nga, ng’okusinziira ku kyawandiikibwa, kyasimbibwawo Nimrod amangu ddala oluvannyuma lw’amataba?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Katonda asazeewo era "akigenderedde ddala" okubonereza "Ttuulo, ekibuga ekiteeka engule." Ekibonerezo ky'obupapa kirimu okumenyeka kw'enteekateeka y'eby'enfuna ey'ensi yonna, kubanga "Mukama aweeredde" "ekiragiro okulwanyisa" "Sayidoni" "ekibuga ky'abasuubuzi," (Amerika.) Ekiragiro kye "okuzikiriza ebigo eby'amaanyi," oba eby'enfuna bya Amerika, kye kiragiro kya Ssabbiiti, kubanga obujeemu bw'eggwanga bugobererwa okuzikirira kw'eggwanga.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Okubonerezebwa kw'obupapa kutandika n'okugwaamu kw'eby'enfuna mu nsi yonna nga kivudde ku kuzikirizibwa kw'eby'enfuna bya Amerika. Zidon erina "ennyumba" egattiddwa ku by'enfuna byayo, nga bityo eraga entegeka y'eby'ensimbi eyazikirizibwa, kubanga temusobola kuyingirangamu nate. Tewakyabaawo kuteekaamu ensimbi newaakubadde amagoba okuva mu "ennyumba" eyo, kubanga ezikiriddwa. Okuzikirizibwa kubaawo ku tteeka lya Sande, newaakubadde ng'okusooka nga etteeka eryo terinnabaawo waliwo dda ebibonerezo ebyongerera waggulu. Bwe kugwaamu okwo bwe kutuuka, obupapa, Amerika n'abalangira b'obusuubuzi bwayo n'abasuubuzi b'ekitiibwa, n'ebyombo bya Tarshish bagenda "okukuba enduulu."

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Ekifo kya "Tarshish" mu kitundu kino ky'ekiwandiiko kigattibwa n'obugagga mu biseera eby'edda, ate mu Bayibuli ebyombo bya Tarshish bimanyiddwa ng'akabonero akasinga obukulu k'amaanyi g'eby'enfuna.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Kubanga ebyombo bya kabaka byagenda e Tarshish wamu n’abaddu ba Huramu; buli myaka esatu omulundi gumu, ebyombo eza Tarshish byajjanga nga bitwala zaabu, ne feza, n’amasanga g’ennjovu, n’enkima, n’entausi. Era kabaka Salomooni yasukka bakabaka bonna ab’ensi yonna mu bugagga ne mu magezi. 2 Ebyawandiikibwa eby’Emirembe 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Ebyombo biyimirira amaanyi g’eby’enfuna, era Tarshish ye mukulembeze w’amaanyi g’eby’enfuna mu bubaka bw’obunnabbi bwa Bayibuli. Ekika ekisembayo kya Tarshish, ekyeyolekedwamu “muwala” wa Tarshish, kigambibwa nti, “yita mu nsi yo ng’omugga,” era kye kisanga kiri nti ensi yaayo “tekyalina maanyi,” era tekyasobola “kujaguza” ku bwakabaka bwa Tyre. Amaanyi ge baali banoonya gaali amaanyi g’eby’enfuna aga Zidon ag’edda, naye gaali gaggwaawo kubanga ennyanja yali yagambye nti, “sikola mu bulumi bw’okuzaala, so sizaala baana, so sikkulisa bavubuka, so sikkulisa bawala abatannaba kufumbirwa,” bwe kityo ne kyalaga ekika ekisembayo ky’ennyanja, kye bantu b’ensi yonna nga bakaaba olw’okuzikirira kw’eby’enfuna by’ensi yonna, era mu kiseera ekyo abantu b’ensi ne bazuukuka okutegeera nti be kika ekisembayo mu byafaayo by’ensi, era nga kibuzeeko obudde okutegeka obulamu obutaggwaawo.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> Mu bbanga ttono, ensimbi zijja okukendeera omuwendo mu bwangu nnyo, nga amazima g’ebyo eby’obutaggwaawo gabikkulirwa eri amaaso g’abantu. Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Waliwo "report" bbiri oba obubaka ebireetera obulumi eri bonna mu kitundu kino. "Report" esooka ekwata ku Misiri, ate "report" ey’okubiri ye Ttuulo. "Report" eya Misiri eri mu kiseera ekyayita kubanga Isaaya agamba nti, "nga ku 'report' ekwata ku Misiri," bwe kityo ne kulaga nti Katonda yali akoze ekintu ku Misiri nga tannazikiriza Zidon (USA.) Kye Katonda yakolera Misiri, era ekyo kye kiyimirira "report" eya Misiri, kwe kuba nti yazikiriza Misiri nga kikwatagana n’omulundi ogusooka Katonda lwe yayingira endagaano n’abantu be yalondako. "Report" zombi ze "report" emu. "Report" eya Misiri ye ntandikwa, ate "report" eya Ttuulo ye nkomerero. Alufa ne Omega alaze endagaano n’abo 144,000 mu nnaku ez’enkomerero ng’akozesa ebyafaayo eby’entandikwa by’ensonga eyo. "Report" ekwata ku Misiri ye okununulibwa kw’Ennyanja Emyufu, Falaawo n’eggye lye lwe baazikirizibwa, ekifaananyiriza okununulibwa okw’enkomerero kw’abantu ba Katonda nga bwe kiragiddwa mu "report" ekiri "omugugu gwa Ttuulo."

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Amaanyi agakiikiriddwa mu Bayibuli agazikiriza ebyombo bya Tarusi ye Obusiraamu. Ensonga ey’Obusiraamu tujja okugikwata ko mu biseera eby’omu maaso, kale tujja okugyogerako mu bujjuvu oluvannyuma. Mu kiwandiiko kino kikyolebwa nga “Chittim,” ekigambo eky’edda ekitegeeza Cyprus, era ekiwandiiko kigamba nti okuzikirira kwa Sayidoni ne Ttuulo kulabisiddwa okuva e “Chittim.” Akabonero k’Obusiraamu kalimu ekifananyi ekirambulukufu ennyo eky’okuzikirira kwa Amerika mu bunnabbi bwa Bayibuli.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Kikulu okulondoola ennaku n’emyaka ebyogerebwako mu kitabo kya Isaaya, kubanga emirundi mingi biraga ekiseera eky’obunnabbi eky’ekitundu ekigoberera. Isaaya essuula amakumi abiri mu ssatu egoberera ‘omugugu’ ogw’ekiwonvu ky’ebyolesebwa mu ssuula amakumi abiri mu bbiri, nga kino kibanjirirwiddwa essuula amakumi abiri mu emu eririmu emigugu esatu, era byonna bisatu biraga Buyisiramu. Nga tonatuuka ku ssuula eryo, mu olunyiriri olusooka olw’essuula amakumi abiri wateekebwawo entegeka y’ebyafaayo eby’obunnabbi, mwe obunnabbi obw’okuzikiriza obugoberera bwe bulambululwa mu ssuula eziddirira.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Mu mwaka gwe Tartan yajja e Ashdod (Sargon kabaka w'e Assyria bwe yamutuma,) n'alwana ne Ashdod, n'akiwamba. Isaaya 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Ekigambo “Tartan” kiyinza okuba erinnya, naye kisinga okuba eddala ly’omuduumizi w’eggye. Tartan yajja e Ashdod, ekibuga mu Misiri, n’akitwala mu kiseera ky’ebyafaayo lwe Ab’e Asiriya baali nga beeyongera okutwala ensi yonna mu buyinza bwabwe. Asiriya yakiikirira Babulooni. Byombi Asiriya ne Babulooni byali obwakabaka obwava mu bukiikakkono, obwakabaka ebyalambikibwa ng’ “empologoma” ezasasaanya endiga za Katonda, era byombi bifuna ekibonerezo kye kimu. Asiriya ye yasooka, Babulooni ye eyasembayo.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayiri ye ndiga eyaasaasaanyiziddwa; empologoma zimugobye: okusooka, kabaka wa Bwasuli yamulidde; era oluvannyuma, Nebukadduneeza ono, kabaka wa Babulooni, yamumenya amagumba. Noolwekyo, bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri; Laba, ndibonereza kabaka wa Babulooni n’ensi ye, nga bwe nnabonereza kabaka wa Bwasuli. Yeremiya 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Mu bunnabbi, bombi be "Omwasuli eyegulumiza."

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> Bwe Senakeribu, Omwasiriya ow'amalala, yanyoomera Katonda n'amuvuma, era n'atiisatiisa okuzikiriza Isirayiri, 'ne kiba ekiro ekyo nti malayika wa Mukama n'afuluma, n'atta mu lusiisira lw'Abasirya abantu 185,000.' Mu ggye lya Senakeribu 'baasalibwawo bonna ab'amaanyi ab'olutalo, n'abakulembeze n'abaduumizi.' 'Bwe kityo n'addayo mu nsi ye ng'ayise mu nsonyi.' [2 Kings 19:35; 2 Chronicles 32:21.] The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Omwaka ogwo “Tartan yajja e Ashdod” era “n’agiwamba,” guyimirira okuwangula okweyongera okw’obuyinza bwa Paapa ku nsi yonna, nga bwe kulagiddwa mu nnyiriri mukaaga ezisembayo ez’ekitundu ekkumi n’emu ekya Danyeri. Ebyafaayo by’ekiseera ky’ekizibu eky’etteeka lya Sande, ebiba “ennaku ez’enkomerero” z’okusala omusango okw’okunoonyereza, era ebireetera butereevu okuyingira mu kusala omusango okutekebwa mu nkola (ebikolimo omusanvu eby’enkomerero), bye by’obudde bw’ebyafaayo obulagiriddwa “omwaka” ogwo Tartan lwe yajjira e Ashdod. Nga obwo bubadde bwategekeddwa, Isaaya n’awa obunnabbi busatu obw’okuzikirira ku Busiraamu, n’akalala ku bu-Adiventisiti bwa Laodikiya, era oluvannyuma omugugu ogw’e Ttuulo. Ekitundu amakumi abiri mu nnya kye kimu ku by’okulabirako eby’enkalakkalira eby’ebikolimo omusanvu eby’enkomerero, era kigobererwa ekitundu amakumi abiri mu ttaano ekiraga okununulibwa okwasembayo kw’abantu ba Katonda, mwe tusanga abantu ba Katonda nga boogera omu ku bigambo ebisinga okumanyibwa mu kiseera ekikulu eky’okubonaabona.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Era ku lunaku olwo kigambibwe nti, Laba, ono ye Katonda waffe; twamulindirira, era anaatulokola: ono ye Mukama; twamulindirira, tujja kusanyuka era tujja kujaguliza mu bulokozi bwe. Isaaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Emitwalo kkumi n’ennya n’enkumi nnya be b’abawala ab’amagezi abaalindirira Mukama waabwe okujja mu mbaga y’obugole, wadde nga yalwawo, nga bwe kiri mu lugero lw’abawala ekkumi. Tebali Ab’e Lawodikiya, bali Ab’e Filadelfiya. Okutuuka wano, ekiwandiiko kino kibadde kiteekawo engeri y’okutegeeramu ensonga.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Mu 1798, Napoleoni yakwata Papa n’amuteeka mu busibe, ng’aleeta ebbwa ery’obunnabbi ery’okufa erijja okuwonyebwa mu nkomerero y’ensi ng’okutegeezebwa mu Kubikkulirwa 13. Mu kiseera ekyo Amerika yatwala ekifo kyayo ng’obwakabaka obw’omukaaga mu bubaka bw’obunnabbi bwa Baibuli ng’okutegeezebwa mu Danyeri 2, 7, 8 ne 11 ne mu Kubikkulirwa 12, 13, 16, 17 ne 18. Okuva olwo, enyanga ey’Abarepulikaani eya Amerika n’ey’Abaprotesitanti (Adiventizimu) byombi baweerabidde obwapapa bwe buli. 1798 ye mwaka ogwasooka amawanga amalala ag’ensi yonna lwe gaakkiriza Amerika nga eggwanga eryefuga eryeyimirira, era ye n’omwaka ogw’obubaka bw’omalayika ow’olubereberye lwe gwatuukira mu byafaayo.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

"Akafuuwe" ka Muprotestanti mu kiseera ekyo kaali, "Baibuli yokka ne Baibuli yokka." Abaprotestanti beeyita abawagizi ba Baibuli yokka, era bwe Adiventisimu yeyambala omwambalo gwabwe ng’omulayika ow’okubiri atuuse, ne bakkiriza akafuuwe ako, era oluvannyuma ne bayitibwa "abantu b’ekitabo." Baali bawaiddwa, okuyita mu buweereza bwa William Miller, seti y’ebiragiro ebyandibadde, bwe bikozesebwa mu ngeri entuufu, okugulawo Baibuli eri ebirowoozo by’abo bonna abaayagala okuwulira. Ebiragiro bya Miller eby’okutaputa obunnabbi bye obusikirizibwa bugamba nti tulina okusoma singa tujja okuwa obubaka bw’omulayika ow’okusatu.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Kristo yagamba nti, ‘Omuntu yenna bw’ayagala okujja ennyuma wange, yeegaanenga ye, asitulenga omusaalaba gwe, era ankuŋŋoberenga.’ Ate nate n’agamba nti, ‘Nze musana gw’ensi; ankuŋŋoberera tajja kutambulira mu kizikiza.’ Omusana ogw’amazima gugenda mu maaso ng’ettaala eyaka, era abo abagala omusana tebajja kutambulira mu kizikiza. Bajja kunonyereza mu Ebyawandiikibwa Ebitukuvu, balikakasa ddala nti bawulira eddoboozi ly’Omusumba ow’amazima, so si lya mugwira.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> Abali mu mulimu gw’okulangirira obubaka bw’omalayika ow’okusatu banoonyereza mu Byawandiikibwa Ebitukuvu nga bakozesa enkola y’emu Omukadde Miller gye yakozesa. Mu katabo katono akayitibwa Views of the Prophecies and Prophetic Chronology, Omukadde Miller awa amateeka gano agasoboka, ag’amagezi era ag’omugaso omunene agakwata ku kunoonyereza n’okutaputa Byawandiikibwa:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> '1. Buli kigambo kirina okubeerako obukwatagana obutuufu ku nsonga ewereddwayo mu Baibuli; 2. Ebyawandiikibwa Byonna byetaagisa, era bisobola okutegeerwa ng'oyambisizza obunyiikivu mu kusoma n'okunoonyereza; 3. Tewali ky'obikkuliddwa mu Byawandiikibwa kisobola, newaakubadde kijja, kukwekebwa eri abo abasaba mu kukkiriza nga tebakankana; 4. Oyagala okutegeera enjigiriza, koleeta wamu Ebyawandiikibwa byonna ebikwata ku nsonga gy'oyagala okumanya, olwo buli kigambo kibe n'obuyinza bwakyo obutuufu; era bw'osobola okuzimba endowooza yo nga tewali kukontana, tooba mu nsobi; 5. Ebyawandiikibwa biteekwa okwennyonyola byokka, kubanga byennyini bibeera omusingi ogubifuga. Bwe nzesigama ku muyigiriza annyonnyole, n'ageya ku kitegeeza kyabyo, oba nga ayagala kibe bwe kityo olw'ekkiriza lya kibiina kye ky'eddini, oba alyoke alowoozebwe ng'omugezi, ne kiba nti okugeya kwe, okwegomba kwe, ekkiriza lye, oba amagezi ge, bye biba etteeka lyange, so si Baibuli.'

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> Ebyo ebiri waggulu kye kitundu ku mateeka gano; era mu kuyiga kwaffe kwa Bayibuli, kiba kirungi ffenna okussa ku mutima emisingi egyateekebwawo.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> Okukkiriza okw’obutuufu kuzimbiddwa ku Byawandiikibwa Ebitukuvu; naye Setaani akoza obukodyo bungi okuvuunika Byawandiikibwa n’okuleeta obusobi, n’olwekyo kyetaagisa obwegendereza obunene singa omuntu ayagala okumanya bye biyigiriza ddala. Kye kimu ku bulimbalaganyi obukulu obw’ebiseera bino okwesigamira ennyo ku bw’ewulira, era ne beeyita abeesimbu nga batalabirako bigambo ebirambulukufu eby’Ekigambo kya Katonda kubanga ekigambo ekyo tekikwatagana ne bw’ewulira. Abangi tebalina musingi gw’okukkiriza kwabwe okujjako bw’ewulira. Eddiini yaabwe yesigamira ku bbugumu bw’ebiwulira; nga bwe buweddewo, okukkiriza kwabwe kuba kuwedde. Obw’ewulira buyinza okuba amakunkumuka, naye Ekigambo kya Katonda kye ngano. Ate, 'kiki,' bw’agamba nnabbi, 'ekikwataganya amakunkumuka ne ngano?'"

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> Tewali anaasalirwa omusango lwa kutagondera ekitangaala n’okumanya bye tebaalina, era bye baatayinza kufuna. Naye bangi bagaanira ddala okugondera amazima agabaleeterwa ababaka ba Kristo, kubanga baagala okufaanana n’omutindo gw’ensi; era amazima agatuuse ku kutegeera kwabwe, n’ekitangaala ekyaakako mu myoyo gyabwe, bijja kubasalira omusango ku lunaku lw’okusalirwa omusango. Mu nnaku zino ez’oluvannyuma tulina ekitangaala ekikuŋaanyiziddwa eky’abadde kyaaaka okuyita mu mirembe gyonna, era tujja kubalirwa obuvunaanyizibwa obukwatagana n’ekyo. Ekkubo ery’obutukuvu teriri ku mutindo gumu n’ensi; kkubo erissiddwa waggulu. Bwe tutambula mu kkubo lino, bwe tudduka mu kkubo ly’ebiragiro bya Mukama, tujja kulaba nti ‘ekkubo ly’abatuukirivu lye kitangaala ekyaka, ekyeyongera okwaka okutuuka ku lunaku olutuukirivu’. Review and Herald, 25 Novemba, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Oyinza okusoma mu bujjuvu ebikwata ku mateeka ga William Miller mu kiwandiiko ekyatuumibwa William Miller ekiri mu kitundu ekya ‘Ebisumuluzo eby’obunnabbi’.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

Mu kusoma kwaffe kwa Bayibuli tunaakola bulungi singa tugondera emisingi egyateekeddwawo mu mateeka ga "Father Miller" ag'okutaputa obunnabbi. Ennyanga y'obuProtestanti yaweebwa ekiwandiiko ekitukuvu kye tuyita Bayibuli, era yaweebwa ne obuvunaanyizibwa okulwanirira n'okutumbula emisingi egyateekeddwamu; era ennyanga eyo ey'obuProtestanti yaweebwa ne olukalala lw'amateeka olw'okuyamba okwawula mu butuufu ekitegeeza n'omugendererwa gw'ebiwandiiko ebitukuvu.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Ekikondeere ky’Enkola ya Repabulika kyaweebwa ekiwandiiko ekitukuvu kye tuyita Ssemateeka, era ne kyaweebwa obuvunaanyizibwa okukuuma n’okutumbula enteeko ezigirimu. Ekikondeere kino era kyaweebwa olukalala lw’ebiragiro olw’okukyawula mu butuufu amakulu n’egendererwa ag’ekiwandiiko ekitukuvu. Ebiragiro ebyaweebwa okukyawula mu butuufu Ssemateeka bye biyitibwa Bill of Rights, era Bill of Rights eno esimbamu ekigendererwa ekisinga obukulu kya Ssemateeka mu biragiro byayo ebisooka. Enkyukakyuka esooka mu Bill of Rights ye ddembe ery’eddiini, ery’okwolesa ebirowoozo, ery’okwogera, n’ery’eby’amawulire.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> "Konguleesi teyinza kuteekawo tteeka lyonna erikwata ku kuteekawo ddiini, oba erigaana eddembe ery'okukolanga eddiini mu bwereere; oba okukendeeza ku ddembe ery'okwogera oba ery'ebyamawulire; oba eddembe ly'abantu okukungaana mu mirembe, era n'okusaba Gavumenti okufuna okutereeza ku eby'okwemulugunya byabwe." Ssemateeka gw'Amerika, Enkyukakyuka Esooka

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Eteeka lya Ssande lye limenya mu lwatu akawayiro akasooka aka Ssemateeka akakuuma eddembe ly’okusinza; era eddembe eryo ligibwawo bwe bateeka mu nkola eteeka lya Ssande, ne kifuuka akabonero akalaga nkomerero ya Ssemateeka, nkomerero y’Emiruka Egy’Amerika ng’obwakabaka obw’omukaaga mu bunabbi bwa Baibuli, era n’okutandika okubonyaabonyezebwa eri abo ab’omu kiseera ekyo abalangirira obubaka bwa malaika owokusatu mu ddoboozi ery’amaanyi. Abo abalalika eddoboozi ery’amaanyi erya malaika owokusatu era nga beewakanya okuzikirizibwa kw’okukyusakyusa okwasooka mu Ssemateeka ne Ssemateeka yennyini, babonyaabonyezebwa abo abaasaanidde okukuuma n’okuteeka mu nkola amateeka agatukuvu, agakuuma ekiwandiiko ekitukuvu kye baalonderwa okukuumira ddala. Kino kiraga engeri y’okutegeera n’okuteeka mu nkola ebyafaayo ebigenderagana eby’emponda ebbiri z’ensolo ey’ensi efaanana ng’endiga. Abataata abaateekaawo Ssemateeka bafaanagana ne Kitaawe Miller. Ekigambo ‘Kitaawe’ ekikozeebwa ku Miller kikozesebwa kulaga omukulembeze, si musaserdooti w’Abakatoliki. Baibuli egaanira okuyita abantu ‘bataata’ abo abeyita abakulembeze b’omwoyo. Abagoberezi ba Miller bayitibwa erinnya lya kitaabwe, nga bwe kiba mu mbeera nnyingi. Okulema okulaba enjawulo eno kitegeeza okubuusabuusa ku bimu ku by’amakulu g’obubaka bwa Eriya, bwe bukyusa emitima gy’abataata okudda eri abaana n’egy’abaana okudda eri bataata.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Amerika mu Isaaya 23 ye obwakabaka obw’omukaaga mu obunnabbi bwa Bayibuli, era kibeera bwe kityo okutuusa lwe kinaakyusa Ssemateeka waayo ku tteeka ly’Olw’ Sande eriri okusembera mangu. Obwakabaka obw’omukaaga bufuga emyaka nsanvu egy’obunnabbi, ge nnaku za kabaka omu. Obwakabaka (kabaka akiikirira obwakabaka) obwafugidde emyaka nsanvu bwali Babulooni. Mu myaka nsanvu egyo, ennyanga ey’ebyobufuzi yali Gavumenti ya Babulooni, ate ennyanga ey’ekkanisa yali Abakaludaya. Danyeri, Sadraki, Mesaaki ne Abeduneego bakiikirira 144,000. Ennyanga zombi n’abantu ba Katonda biriikirirwa mu bujulizi bwa Danyeri. Emyaka nsanvu egy’obuddu mu Babulooni y’ennaku za kabaka omu, ze Isaaya akozesa okulaga nti ebyafaayo eby’obunnabbi eby’Amerika n’eby’Obwadiventisiti bitandikira mu 1798 okutuuka ku tteeka ly’Olw’ Sande.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Okutegeera nti olunyiriri lw’ebyafaayo eby’obunnabbi olw’empondo zombi ez’Amerika kutusobozesa okutunuulira enkomerero n’entandikwa, nga tukozesa empondo zombi ng’abajulizi okutegeera ebiranga by’empondo endala. Wadde nga mu butuufu empondo zonna zaali zeemu. Mu Danyeri waaliwo empondo; ezimu ne zimenyeka, era ne zivaamu empondo endala nga zikula okuva mu mpondo eyamenyeka. Mu Danyeri, empondo endala tezaalingana mu bunene, ezimu ne zijja oluvannyuma okusinga endala. Naye si bwe kityo ku mpondo zombi ez’Amerika. Empondo ezo zombi zigendera wamu mu byafaayo bimu era zireeta obubonero bw’ekkubo bumu, newankubadde nga z’enjawulo mu bigendererwa byazo. Waliwo n’obukwakkulizo mu byafaayo ebyo ebikulu okutegeera.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Mu ntandikwa y’obudiventisti waaliwo okukyuka okuva mu byafaayo eby’obunnabbi ebyakiikirirwa ekkanisa ya Philadelphia okutuuka ku byafaayo eby’obunnabbi ebyakiikirirwa ekkanisa ya Laodicea. Noolwekyo ku nkomerero kirina okubaawo okukyuka okuva mu byafaayo eby’obunnabbi ebyakiikirirwa ekkanisa ya Laodicea. Okubikkulirwa kwa Yesu Kristo kulimu omusana gw’okutegeera kuno era kye kitundu ku ebyo ebiri okuggulwawo mu kiseera kino.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Era "oluvannyuma lw'enkomerero y'emyaka nsanvu" Omupapa ajja "kuyimba" era "omulaya" "eyeerabiddwa" ajja kujjukirwa. Ajja "kujjukirwa" mu tteeka lya Sande, we ensonga eri wakati w'okusinza enjuba, oba okusinza olunaku lwe tteeka lya Katonda lyalagira abantu "okujjukira."

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Mu kiwandiiko kino tulaze nti ebyafaayo by’obufuzi bwa Babulooni obw’emyaka nsanvu bifaananiriza ebyafaayo bya Amerika okuva mu 1798 okutuuka ku tteeka lya Ssande. Mu kiwandiiko ekyayita era emirundi mingi ku Emmeeza za Habakkuku, tukakasizza nti obuddu mu Misiri n’okununulibwa okuva eyo nabyo bifaananiriza ebyafaayo bya Amerika n’abantu ba Katonda. Ebyafaayo bino ennya eby’e Babulooni, Misiri, Abadiventisti ne Amerika si ze zokka layini ze tuyinza okuzissa ku zino, naye bwe tuteekako etteeka ly’okusooka okulwogerwako ku layini ezo ennya—kyeewuunyisa ddala. Nja kukomya ekiwandiiko kino n’eky’okulabirako ekimu ekyangu era ekitono eky’ensonga gye ntegeeza, era bye ntegeka okwongerako nga tunaayongera okwekenneenya ebyafaayo bya Isaaya 23 mu kiseera ekiddako.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Ebyafaayo bya Babulooni birimu kabaka eyafuuka omukkiriza ku ntandikwa, ate ku nkomerero ne kabaka omubi. Tekikola oba kyaba Biden oba Trump, kubanga ekitabo kya Ddaaniyeri kiyigiriza nti Katonda y’ateeka abafuzi mu buyinza era n’abaggyayo. Kye tuyinza okukakasa ku mukulembeze, oba wa Democrat oba wa Republican, mu kiseera ky’etteeka lya Ssande kwe kuba nti anaaba mukulembeze omubi. Nebukadduneeza ye yali Babulooni; yali mukambwe wa Babulooni, era yali ategefu okusuula abasajja basatu abatuukirivu mu kinuubiro ky’omuliro. Naye oluvannyuma yakkiriza Katonda wa Ddaaniyeri. Ssi bwekyali ne mukulembeze ow’enkomerero, Belshazzar; yali kabaka omubi. United States mu bunabbi etandika ng’omwana gw’endiga, akabonero ka Kristo n’ekiweebwayo kye olw’abantu bonna. Ku nkomerero United States ejja okwogera ng’omusota omukulu. Okukyuka okuva eri Kristo okudda eri Sitaani mu nnyiriri eno y’ebyafaayo kulagibwa mu ky’enjawulo wakati wa Nebukadduneeza ne Belshazzar.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Belshazzar yali aweereddwa emikisa mingi egy’okumanya n’okukola okwagala kwa Katonda. Yalaba jjajja we Nebuchadnezzar agobebwa mu bantu. Yalaba amagezi mwe kabaka omwenyumiriza yeenyumiriranga nga gaggibwawo Oyo eyagamuwa. Yalaba kabaka ng’agobeddwa mu bwakabaka bwe, era n’afuulibwa munna w’ebisolo eby’omu nsiko. Naye okwagala kwa Belshazzar okwesanyusa n’okwekitiriza kwaggyawo mu bwongo bwe amasomo ge yalina obutawerabira; era n’akola ebibi ebifaanagana n’ebyaleeta ebibonerezo eby’amaanyi ku Nebuchadnezzar. Yasaanyawo emikisa gye yamuweerwa mu kisa, ng’alekerawo okukozesa ebyali mu mukono gwe okumanyagana n’amazima. ‘Nkole ki nsobole okulokolebwa?’ kyali ekibuuzo kabaka omukulu naye omutali magezi kye yayitako nga takikifaako. Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Mumanye nti Belusaza omubi yali kabaka omusirusiru. Yatuusiddwaako ekibonerezo kye kimu ne kya kitaawe Nebukadduneeza, kubanga ebibonerezo byombi byalambikibwa nga “emirundi musanvu” egyo mu Levitiko amakumi abiri mu mukaaga. Nebukadduneeza yali mu ttale ng’abeera ng’ensolo okumala ennaku 2,520, ze emyaka musanvu gya Bayibuli, era omusango ogw’omwana we Belusaza, ogwawandiikibwa ku bbugwe, guyimirira 2,520 bwe kimu. Ekyasiyana kye kino: ekibonerezo ekyamutuukako Nebukadduneeza kyamukyusa ne kimufuula kabaka omutegeevu, kyokka ekya Belusaza kyali ku kabaka omusirusiru.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Eri omufuzi ow’enkomerero owa Babulooni, nga bwe kyali mu kifaananyi eri ow’olubereberye, ekiragiro ky’Omukuumi ow’obwakatonda kyali kimutuuseeko nti: ‘Ai kabaka, ... gy’oli we kyogerwa; Obwakabaka bukuggiddwako.’ Danyeri 4:31.” Bannabbi ne Bakabaka, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Empandiika ku bbugwe eya Pulezidenti ow’enkomerero ye Enkyuusa esooka mu Ssemateeka, eriraga ‘ekisenge’ eky’okwawulamu Ekkanisa ne Gavumenti, kye kabaka ow’enkomerero omusirusiru atategeera. ‘Emirundi musanvu’ egyogerwako mu Levitiko amakumi abiri mu mukaaga kiyimirira ‘okusaasaanyizibwa kw’abantu’ okukolebwa kabaka ow’amambuka ku tteeka lya Ssande. Okwo okusaasaanyizibwa kwe kuzikirira kw’eggwanga okugoberera tteeka lya Ssande. Eggwanga ery’omukaaga lyerabira ebyokuyigiriza bya bajjajja abatandisi b’eggwanga abaawandiika Ssemateeka okukuuma si okuva ku Ekkanisa eyonoonese yokka, naye era okuva ku bakabaka ba Yuropu abanyigirizza, gwe omukazi omwonoonefu yebalagana nabo. Abatandisi b’eggwanga bayimira abo abagaana obufuzi bwa Papa n’abakabaka ba Yuropu, kubanga baamanyi okuva mu byebalabako bo bennyini, oluvannyuma lw’okuvayo mu kusasaanyizibwa okw’emyaka 1,260 egy’ekizikiza eky’obufuzi bwa Papa, nti obukuumi obunyweza okwewala ekika ekyo ky’obukambwe bubeere omusingi omukulu ogw’omu Ssemateeka omuggya gwabwe. Baali bajjajja ab’amagezi, baali bafaanana endiga, naye si bwe kiri ku jjajja ow’enkomerero, kubanga ajjakwogera ng’ejjoka eddene. Bajjajja baava mu kusasaanyizibwa, naye omwana addayo mu kusasaanyizibwa. Omukambwe mu mbeera zombi ye obufuzi bwa Papa obwasooka n’obw’enkomerero.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Akabonero ak’okusalirwa omusango ku Nebukadduneeza, kabaka asooka, era ne ku Beresaza, kabaka ow’enkomerero, kaali “emirundi musanvu” egy’okusaasaanyizibwa egyogerwako mu Abaleevi 26. Nebukadduneeza yakimanyira mu bulamu bwe, ate ku Beresaza kyawandiikibwa ku bbugwe ng’ebbaluwa ey’okumujjukira, ku kiro kye kennyini lwe yafa. Akabonero k’ompondo ogw’obwannansi mu ntandikwa kaali okununulibwa kwagwo okuva mu buddu bwa kabaka w’amambuka, ate akabonero k’ompondo ogw’obwannansi ku nkomerero yaagwo kwe kutwalibwa mu buddu okuleetebwa kabaka w’amambuka. Eteeka lya Sande kye “kiro kennyini” kwe kifa nga obwakabaka obw’omukaaga mu bunabbi bwa Baibuli. Mu bifaananyi bino ebina: Beresaza, Nebukadduneeza, n’entandikwa n’enkomerero y’ompondo ogw’obwannansi, 2520 ey’Abaleevi 26 ye kabonero akalabikibwa ku ntandikwa ne ku nkomerero. Ekyo kiraga ekisaini kya Afa ne Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

“Obunnabbi obw’ebbanga” obwasooka William Miller lwe yazuula bwali obwa 2520 obuli mu Leviitiko 26. Obwo bwali ejjinja erisooka mu musingi Yesu gwe yassa wansi okuyitira mu mulimu gwa Miller. Era bwali amazima g’omusingi agasooka agaateekebwa ku lusegere mu Adiventisimu mu 1863. Bwe baateeka amayinja gonna ag’amazima aga Miller mu musingi, ago mazima gaalabikibwa ku bipande bibiri bya Habakkuku, ebyo bye bipande by’abatandisi eby’omwaka 1843 n’ogwa 1850. Ebyo bipande bibiri biraga endagaano wakati wa Katonda n’abantu be abayitiddwa mu linnya lye, nga bwe byali ebipande bibiri by’Amateeka Kkumi ebyayimirira endagaano ne Isirayiri ey’edda.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Ku nkomerero y’Obudiventisiti bwa Lawodikiya, bwe bunaasuuzibwa okuva mu kamwa ka Mukama mu kiseera ky’etteeka lya Ssande, ebiwandiiko eby’oku bbugwe bye ebipande bibiri ebitukuvu eby’abatandisi. Ebipande bye tebasobola kubisoma, kubanga baagaana okuganyulwa obubaka obulabula mu ntandikwa y’ebyafaayo byabwe....

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Ekizibu ky’eby’ensimbi eky’omwaka gwa 1837 mu Amerika kyali ekyabeerawo ekyakwataganye nnyo, ekyaleetebwa olw’akagatto k’ebintu eby’enfuna, amateeka n’enkola za gavumenti, n’ebikolwa eby’okuwera ku bbeeyi.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Okuzimuka kw'obusuubuzi obw'okwesalirayo: Mu myaka egyasooka okutuuka mu 1837, waaliwo okuzimuka okunene mu ttaka n'okuteeka ensimbi, nga mu kitundu kisindikirizibwa okugaziwa kw'eggwanga okwolekera ebugwanjuba. Okwesalirayo ku ttaka, okusinga ddala ku nsalo z'ebugwanjuba, kwaleta okutumbulwa kw'ebbeeyi z'ettaka n'okwewola okusinga ekimala.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Ekireediiti ekyangu n’Okubanja okw’okuteebereza: Amabanika n’ebitongole by’ensimbi baali bawa ekireediiti n’obubanja mu bungi, emirundi mingi nga tebasaba by’obukuumi oba ky’okwesigamizako ekimala. Okuyanguyirwa okufuna ekireediiti kweyambye okutumbula okusuubula okw’okuteebereza era ne kwongera obulabe bw’okutabanguka mu by’ensimbi.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Okugaziya okw’okusukkiririra kw’amabanka: Amabanka gaali gagaziya emirimu gyago mu bwangu bungi, nga emirundi mingi gafulumya ssente z’empapula (amanoti) ezisinga ensimbi (zzaabu n’efeeza) ze baalina okuzissigamizako. Enkola eno, eyitibwa "wildcat banking," yaleeta obungi obusukkiridde bw’essente ezitali zirambikiddwako mateeka era ezitali z’esigika ezali mu kukozesebwa.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Enkola z’eby’enfuna za Jackson: Enkola za Pulezidenti Andrew Jackson zaaliko omugabo mu kwongera okuzitoowaza ekizibu. Yawaayo ekiragiro ekiyitibwa Specie Circular mu 1836, ekyalagira nti ettaka lya gavumenti ligulibwe nga lisasulwa mu nsimbi enkakafu (zzaabu n’effeeza) so si mu nsimbi za mapepa. Kino kyaviirako abantu okudduka okukyusa ssente za mapepa z’ebbanka ne bazifuula zzaabu n’effeeza, ne kireeta obuzibu mu by’ensimbi n’okugwa kw’ebibanka.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Ebintu eby’ensi yonna: Obuzibu obwaliwo mu Amerika bwakosebwa ne mbeera z’eby’enfuna ez’ensi yonna. Okukendeera okw’amaanyi mu by’enfuna bya Bungereza, nga ye munna-busuubuzi omukulu wa Amerika, kwavuddeko okukendeera kw’okufuna abaguzi ku byamaguzi bya Amerika n’ebisindikibwa byayo ebweru. Kino naakyo kyakosezza bizinesi za Amerika era ne kyeongeza ku buzibu mu by’enfuna.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Okutya n'Okudduka mu Mabanka: Mu Mayi 1837, waabayawo ebikangabwa bingi mu by'ensimbi, omuli okulemererwa kwa mabanka n'okukendeezebwa kw'obuwola, ebyaleetera okutya okw'amaanyi mu bateekamu ssente n'abatereka ssente mu mabanka. Okutya kuno ne kutondawo oluvuvumu lw'okudduka mu mabanka n'okukendeeka okuzito kw'obuwola.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Okukendeera kw’Obungi bw’Ensimbi: Nga bbanka zaaggalwa era okufuna obuwanjja ne kukomebwa ennyo, obungi bw’ensimbi obuli mu by’enfuna bwakendeera nnyo. Okukendeera kuno kw’ensimbi kweyongera okukaza obuzibu mu by’enfuna ne kwongera okuzamisa okudda emabega mu by’enfuna. Okugatta kw’ebintu bino kwaleetedde okudda emabega okw’amaanyi mu by’enfuna, nga kulabikamu okugwa kwa bbanka, obutaba na mirimu, okukendeera okw’okusasanya kw’abaguzi, era n’ennaku ennyingi mu by’enfuna mu ngeri yonna.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Tetulina kyetutya ku biseera eby’omu maaso, okuggyako nga tweyerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Life Sketches, 196.

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