At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.
Mu "kiseera eky’enkomerero," mu 1798, ekitabo kya Danyeri, era okusingira ddala okwolesebwa okwali ku Mugga Ulayi, kwasumululibwa. Okwolesebwa kuno kwalangirira okutandika kw’okusalira omusango okw’okunoonyereza nga 22 Okitobba 1844. Olunyiriri olwafuuka esiseko w’amazima ago luli mu Danyeri essuula munaana, olunyiriri olw’ekkumi n’ennya. William Miller, omubaka eyalondebwa okutegeera okubikkulibwa kw’obubaka, teyategeera mu bujjuvu amazima gonna agakwata ku okwolesebwa, naye yatuukiriza omulimu ogwabadde gumuweereddwa.
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
Bwe Miller yatandika okusoma ku kigambo eky’obunnabbi, yategeera amateeka agatongole ag’okutaputa eby’obunnabbi, egyali gamaze okuteekebwawo mu Baibuli. Amateeka ago ne gaweebwa erinnya nga Amateeka ga William Miller ag’Okutaputa. Amateeka ago gakkirizibwa olw’okusikirizibwa era gatulagiddwa nga ge gunaakozesebwa abo abaalangirira okutandika kw’okusalawo okussa mu nkola mu kiseera ky’etteeka erya Ssande. Miller yategeeza nti yatandika okusoma Baibuli okuva ku ntandikwa yaayo, era n’ayongerayo yokka nga by’ali akebera abitegedde. Okuva ku ngeri eno, kyangu okulaba lwaki obunnabbi obusooka obw’ebiseera bwe yamanya, obwalina enkolagana n’obubaka bwe yali agenda okutegera nti bwatuukirizibwa mu 1844, bwali “ebiseera musanvu” ebyo e Leviitika 26.
Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.
Okusikirizibwa kw’Omwoyo Mutukuvu kututegeeza nti malaika Gabuliyeri, awamu n’abamalayika abalala abatukuvu, baakulembera ebirowoozo bya Miller, nga bwe Gabuliyeri yakulembera ebirowoozo bya Danieri, Yokaana Omubikkulizi ne bannabbi bonna ab’omu Bayibuli; kubanga Gabuliyeri yateekebwa ku mulimu gwe Satani yaggyibwako. Omulimu gwa Gabuliyeri gwayimirizibwa mu linnya eryaasooka lya Satani, Lusifa, eritegeeza omuleeta ekitangaala. Gabuliyeri yaleetera Miller ekitangaala eky’obunnabbi, era mu kugondera ekitangaala n’ayanjula obubaka obwalangirira okuggulwawo kw’okusalira omusango okw’okunoonyereza nga ku 22 October 1844.
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
Okutunula emabega kuwa abo abagala okutegeera omulimu gwa William Miller okutegeera nti yaweebwa amagezi ag’enjawulo ku Kigambo ky’obunnabbi agafuuka ebisumuluzo mu mulimu gwe ogw’okukunganya n’okuteekateeka obubaka bw’okusalirwa omusango ogw’okusembera. Omu ku bisumuluzo ebyo lyali okutegeera kwe nti olunaku luyimirira omwaka mu nkola y’obunnabbi. Ekirala kyali enteekateeka ey’obunnabbi gye yakozesa okuteeka n’okugerekanya emirongo gy’obunnabbi gye yazuula. Enteekateeka eyo yali esinziira ku buyinza bubiri bwa Setaani obwaleeta okuzikirira eri abantu ba Katonda n’ekifo ekitukuvu kya Katonda. Ebikuzuulibwa bya Miller byonna byateekebwa ku nteekateeka y’obunnabbi eyali eraga ebyafaayo by’obupagani, ne buddirirwa obufuzi bwa Papa, era mu nteekateeka eyaddirira ebyo byombi byanyirira wansi ekifo ekitukuvu kya Katonda n’abantu ba Katonda okuva mu biseera bya Isirayeri ey’edda okutuusa ku Kudda kwa Kristo okwa kabiri.
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
Enteekateeka ey’obunnabbi eyo yamuwa omukisa okulambulula mu bukkakkafu buli mazima agetaagika okukakasa nti Octoba 22, 1844, ye ntandikwa y’okusalibwa omusango. Naye amazima ago gaalina enkomo, kubanga teyasobola kulaba obuyinza obutulugunya obw’okusatu obwaddirira Obupagani n’obuyinza bwa Papa mu byafaayo eby’obunnabbi. Tekyali kyetaagisa gy’ali okulaba amazima ago, kubanga omulimu gwe gwali okulangirira Octoba 22, 1844, era omusana ogw’obuyinza obutulugunya ogw’okusatu gwandibikkulwawo oluvannyuma lw’olunaku olwo.
In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.
Mu kukwataganya okutegeera kwe kw’obunnabbi n’enteekateeka y’obuzimbe bw’amaanyi abiri agazikiriza — Roma ey’obupagani, nga egobererwa Roma ey’obwa Papa — yategeera nti ekigambo ekihindulibwa “ekya bulijjo” mu kitabo kya Danyeri kyali akabonero k’obupagani, oba Roma ey’obupagani. Ekigambo “tamid” ekihindulibwa “ekya bulijjo” kikozesebwa Danyeri emirundi etaano. Kino kyakozesebwanga bulijjo nga kigattiddwa wamu ne kabonero ke Miller yayitegera bulungi nti kaakiikirira obufuzi bwa Papa. Akabonero k’obwa Papa akajjirangako buli lw’ogerwako “ekya bulijjo” kalagibwa mu bubonero bubiri. Bwe kityo, obubonero obubiri obwo obw’amaanyi g’obwa Papa byombi bulambulula obufuzi bwa Papa; naye, buli lwe Danyeri yakozesa ekigambo “tamid” ekihindulibwa “ekya bulijjo,” kyakozesebwanga wamu era nga kisooka okusinga akabonero k’obwa Papa. Okutegeera kwa Miller ku “ekya bulijjo” mu kitabo kya Danyeri kwafuuka omusingi gw’enteekateeka gye yalaba, egyateekebwa ku maanyi abiri agazikiriza: obupagani, oluvannyuma ne bufuzi bwa Papa. Okulambulula kwa Miller “ekya bulijjo” ng’obupagani mu kitabo kya Danyeri kwali kulindirirwa okufuuka empaka ennene mu kkanisa y’Abadiventisiti, nga zatandikira mu mulembe ogw’okubiri ogw’Abadiventisiti ogwatandika mu 1888.
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
Eky’amazima eky’obunnabbi ekyasooka Miller kye yazuula nga ky’ekitundu ky’okutegeera kwa October 22, 1844, kyali “emirundi musanvu” mu Levitiko amakumi abiri mu mukaaga, era kye ekyasooka mu by’amazima ebyateekebwawo bya Miller okugaanyizibwa mu 1863. Okugaanyizibwa okwo kwatandikawo omulembe ogusooka ogwa Adiventisimu, bwe baatandika okuzungulangana mu ddungu lya Lawodikea. Omulembe ogw’okubiri gwatandika ku Olukiiko Olukulu e Minneapolis mu 1888, era oluvannyuma lw’obujeemu obwabaddeyo eyo, omulimu ogwa Setaani ogw’okugaana okulambulula kwa Miller nti “ekya buli lunaku” kyali obupagani, gwatandika mu 1901. Okutegeera okutufu ku “ekya buli lunaku” tekwaggyibwawo ddala okutuusa nga oluvannyuma lw’okufa kw’ennabbi omukazi, eyalambulula nti endowooza eyali eyimusibwa okuwakanya endowooza entuufu ya Miller ku “ekya buli lunaku,” yali yaaleetebwa “bamalayika abaagobebwa mu ggulu.” Okugaana ddala kwaboneka mu mulembe ogw’okusatu nga mu 1931. Omulembe ogw’okusatu gwatandika n’okukubibwa kw’ekitabo kya W. W. Prescott, ekiyitibwa The Doctrine of Christ, amangu ddala oluvannyuma lw’Olukiiko lwa Bayibuli olw’a 1919. Mu 1919, omulembe ogw’okusatu gwatandika ne gukyeyongerayo okutuuka ku kukubibwa kw’ekitabo, Questions on Doctrine mu 1957.
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
Oluvannyuma lw’omulimu gwa Miller okukakasibwa era ne gulambululwa bulungi ku bipande bibiri bya Habakkuku (ebipande eby’abapaayinia eby’omwaka 1843 n’eby’omwaka 1850), Mukama n’atandika okukubikkula amazima nti waaliwo obuyinza obulala, obw’okusatu obw’okuzikiriza, obwagenda okugoberera obupagani n’obw’obwapapa era nabwo ne buyigganya abantu ba Katonda.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
Okuyita mu bupagani, era ne okuyita mu Obwa Paapa, Sitaani yakozesa amaanyi ge okumala emyaka mingi ennyo nga agezaako okuggyawo ku nsi abajulirwa ba Katonda abeesigwa. Abapagani n’ab’obwa Paapa baatambulizibwa omwoyo gumu gw’ejjoka. Baali beenjawulo mu kimu kyokka nti Obwa Paapa, bwe bweeyisa ng’obuweereza bwa Katonda, bwali mulabe asinga obulabe n’obukambwe. Okuyita mu buKkatoliki bw’eRooma, Sitaani yanyaga ensi. Ekkanisa eyeyita ey’a Katonda yayingizibwa mu miriraano g’okulimbibwa kuno, era okumala emyaka egisukka mu lukumi abantu ba Katonda ne babonaabona wansi w’obusungu bw’ejjoka. Era Obwa Paapa bwe bwaggibwako amaanyi ne bwawalirizibwa okuleka okutulugunya, Yokaana yalaba amaanyi mapya nga gavaayo okuddamu eddoboozi ly’ejjoka ne gatwala mu maaso omulimu gumu ogw’obukambwe n’ogw’okuvuma Katonda. Amaanyi ago, agasembayo agagenda okulwana n’ekkanisa n’amateeka ga Katonda, gaafaananyizibwa n’ensolo eyalina empondo ng’eza mwana gw’endiga. Ensolo ezasooka zaava mu nnyanja, naye eno eva mu nsi, ekiraga entandikwa ey’emirembe ey’eggwanga eriragiddwa. “Empondo ebbiri ng’eza mwana gw’endiga” ziraga bulungi engeri ya Gavumenti ya Amerika, nga bwe yeerambulira mu misingi gyagyo ebiri egy’amaanyi, Oburepulika n’Obupulotesitanti. Emisinji gino gye kyama ky’amaanyi gaffe n’enkulaakulana ng’eggwanga. Abo abaasoose okufuna obuddukiriro ku lubalama lwa Amerika baasanyuka nga batuuse mu nsi etaliimu okwekulisa kw’obwa Paapa n’obukambwe bw’obufuzi bw’abakabaka. Ne bateesa okuteekawo gavumenti ku musingi omugazi ogw’eddembe ly’obwannansi n’eddembe ly’eddiini. Signs of the Times, Novemba 1, 1899.
Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.
Miller teyasobola kulaba obuyinza obw’okusatu obubonyaabonya, era olw’ensonga eyo enteekateeka ye teyaali yatuukirira, newaakubadde nga etukwanira ddala okutuukiriza omulimu gwe. Mukyala White alaga nti Miller yali omubaka Katonda gw’alondawo, nti mu mulimu gwe yafaananyizibwa mu kifaananyi kya Eriya ne Yokaana Omubatiza, era mu kuyitibwa kwe mu mulimu n’afaanana Erisa, ate mu kufa kwe n’afaanana Musa. Waliwo batono mu byafaayo ebitukuvu abeereddwako ennyonyola eraga nti bamalayika balindirira ku ntaana okubazuukiza, naye kino kye kiyogerwa ku Miller. Okuba nti omulimu gwe gwali mukkomo olw’ebyafaayo mwe yazuukizibwa tekuswaza Miller, wabula kye ketaagisa okumanyibwa, singa omulimu gwe gunaalowoozebwako mu musana omutuufu gw’Ekigambo kya Katonda eky’obunnabbi.
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
Miller yawaebwa obulagirizi obw’enjawulo, obw’abamalayika, obwamukkiriza okuzimba enteekateeka y’obunnabbi eyazingirwako ku buyinza bubiri obuzikiriza: obw’obukafiri obwakiririrwa obw’obupapa. Olw’ensonga eyo, obunnabbi obwalaga ebyafaayo ebyali oluvannyuma lw’okuzikiriza okwakolebwa obuyinza obwo bubiri, Miller teyabutegeera bulungi. Kyokka tewali ku byatamwa ebyo kyatuuka ku mmeeza entukuvu ebbiri eza Habakkuku, mwe emisimbu egyazimbibwa okuyita mu mulimu gwa Miller gyalabirizibwa mu bifaananyi. Kino lwe lwaki okusikirizibwa kwasobola okuwandiika ku lubawo lwa 1843 nti lwali lulagirirwa omukono gwa Mukama.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Mukama yandaga nti chaati ya 1843 yali yalongozebwa omukono gwe, era tewali kitundu kyaayo kirina kukyusibwamu; nti ennamba zaayo zaali nga bwe yazikwagala. Nti omukono gwe gwali ku yo era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyawo omukono gwe.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.
The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.
Amazima agaakuŋŋaanyizibwa Miller ng’agoberera obulagirwa bw’abamalayika gaalagiribwa Mukama, era mu kukakasa okwali ku kifaananyi kya 1843, okukwatibwa kw’Omwoyo Omutukuvu kwakkiriza nti okutegeera kwa Miller nti “the daily” kiyimirira obupagani, kyali kituufu. Ekigambo ky’Olwebbulaniya “tamid,” ekivunulwa ng’ “the daily,” kisangibwa mu kitabo kya Danyeri emirundi etaano, era bulijjo kiyimirira enkolagana wakati w’amaanyi abiri agazikiriza: ag’obupagani agakulirirwa ag’obupapaali.
Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.
Okutegeera kwa Miller ku ‘the daily,’ ng’akabonero k’obupagani, kwali kwa mugaso nnyo ennyo mu nteekateeka y’obunnabbi gye yakozesa, kubanga ennyiriri y’ebyo, obupagani nga bukulirirwa obwa Paapa, yafuuka ensinziiro gy’asinzizaako mu kukwataganya n’okutereeza obunnabbi bwonna bye yatuusibwa okutegeera.
At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.
Mu "ekiseera eky’enkomerero," mu mwaka gwa 1798, ekitabo kya Danyeri kyabikkulibwa, era ekitundu ekikulu eky’Ebyawandiikibwa Sister White kye yalaga ng’ "omugo ogw’omu makkati" n’ "essiseko" ly’Advent movement, kyali Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’enna.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Ekyawandiikibwa ekisinga ebyalala byonna, ekyali omusingi era n’ensika eya wakati ey’okukkiriza okw’Okudda kwa Kristo, kye kyali okulangirirwa nti, ‘Okutuusa ennaku enkumi bbiri n’ebikumi bisatu; awo ekifo ekitukuvu kinaatukuzibwa.’ [Danyeri 8:14.] Olutalo Olukulu, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Olunyiriri olw’ekkumi na nnya luddamu olunyiriri olw’ekkumi na ssatu, era eddamu terina makulu nga tewali mbeera y’ekibuuzo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.
These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.
Eminnyiriri gino ebiri ge kabonero ak’okweyongera kw’obumanyi ekyavaawo bwe kitabo kya Danyeri kyasumululibwa mu “biseera eby’enkomerero” mu 1798. Olunyiriri kkumi n’esatu lulambulula amayinza abiri agazikiriza, nga ku go Miller yassizaawo enkola ye ey’obunnabbi. Miller yalambulula “ekya buli lunaku” mu linyiriri ekkumi n’esatu ng’obupagani, era “obujeemu obw’okuzikiriza” ng’obwapaapa. Kikulu okumanya nti enkola ey’obunnabbi gye bamalayika baakulembera Miller okutegeera, eragibwa mu minnyiriri ebiri egiyimirira okweyongera kw’obumanyi okwatuuka mu byafaayo mu 1798. Naye Miller teyaweebwa kulaba obuyinza obuddako obwajjanga ku lusegere lw’obunnabbi ne butulugunya abantu ba Katonda.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.
Nnalaba nti ensolo ey'amayembe abiri yalina akamwa k'omusota omukulu, era nti amaanyi gaayo gaali mu mutwe gwaayo, era nti ekiragiro kijja kuva mu kamwa kwayo. Awo ne ndaba Maama w'abakazi ab'enzi; nti maama teyali bawala, naye yali yawukana era y'eyawudde okuva mu bo. Abadde n'ekiseera kye, era kyayitawo, ate bawala be, ebibiina by'Abaprotestanti, be baaddiramu okujja mu maaso ne bakola mu mutima gumu gwe maama yalina bwe yali anyigiriza abatukuvu. Nnalaba nti nga maama bw'abadde aggwa amaanyi, bawala babadde bakula, era amangu ddala bajja okukozesa amaanyi ge maama yakozesanga edda. Spalding ne Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Obutayinza kwa Miller okulaba obuyinza obw’okusatu kwamuwaliriza okukola ensalawo ezali ez’amakyamu ddala. Miller yalambulula ekisolo ekyava mu nnyanja mu Okubikkulirwa essuula kkumi n’asatu ng’ali Loma ey’abapagani, ate n’ekisolo ekyava ku nsi ng’ali Loma ey’Obwa Paapa. N’engeri gye yakozesa Okubikkulirwa essuula kkumi n’omusanvu nayo yasobezebwako olw’obutayinza okulaba ebyafaayo eby’obunnabbi ebyayitirira obuyinza obuzikiriza obw’obwapapa obw’okubiri. Olw’ensonga eno, Miller bwe yalambululanga obuyinza bwa Loma mu bunabbi bwa Danyeri, yabulowoozangako ng’obuyinza obumu obwajjira mu emitendera ebiri. Ekyo kyali era kikyali okukozesa okutufu, naye kyamulemesa okutegeera obwakabaka obwogerwako mu bunabbi bwa Baibuli ng’ebiyitirira obwakabaka obw’okuna obukiikirirwa Loma. Yalaba era yalambulula nti obwakabaka obw’okuna bwa Loma bwalina emitendera ebiri, obukiikirirwa Loma ey’abapagani n’eya Obwa Paapa, naye teyasobola kulaba nti Loma ey’Obwa Paapa yali era obwakabaka obw’okutaano, era eyali agenda okugobererwa obwakabaka obw’omukaaga.
In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).
Mu kitabo kya Danyeri essuula ey’okubiri, Abagoberezi ba Miller baagatta wamu ebitundu eby’obwakabaka obw’okutaano mu bunabbi bwa Bayibuli n’obwakabaka obw’okuna. Ku mutendera ogw’awansi okuteeka mu nkola kwabwe kwali kutuufu, naye tekwatuukirira, kubanga okwogerwako okusooka ku bwakabaka mu bunabbi bwa Bayibuli kuteekwa okugenderagana n’okwogerwako okwasembayo ku bwakabaka mu bunabbi bwa Bayibuli, kubanga Yesu, ng’ali Alufa ne Omega, bulijjo alaga enkomerero mu ntandikwa. Okulemererwa okulaba enjawulo wakati w’obwakabaka bubiri obuddirira kyawalemeresa Miller okumanya nti Okubikkulirwa essuula ey’ekkumi n’ebbiri kikumanyisa obupagani (ejjoka eddene), era nti ekisolo ekyava mu nnyanja mu Okubikkulirwa essuula ey’ekkumi na ssatu kikumanyisa obupapa (ekisolo), ate ekisolo ekyava ku nsi mu Okubikkulirwa essuula ey’ekkumi na ssatu kikumanyisa ObuProtestanti obwakyama (nnabbi w’obulimba).
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
Miller teyasobola kulaba omusota omukulu, ekisolo n’ennabbi w’obulimba ng’ebwakabaka essatu eby’okuddira ddirira mu ssuula ey’ekkumi n’ebiri n’ey’ekkumi n’esatu ez’Okubikkulirwa, era bw’atyo olw’amagezi ge ag’obunnabbi n’ateebereza nti essuula ezo ebbiri tezaalaga mu nteekateeka ey’okuddira ddirira obuyinza busatu obukulembera ensi okugenda e Amagedoni. Ekitangaala Miller kye yawaebwa kyali ekitangaala ekituukiridde ku mulembe gwe, era mulembe gwe gwagezesebwa n’ekitangaala ekyo.
The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.
Ekitangaala ky’obuyinza busatu obuzikiriza (ekiyoka, ensolo n’nnabbi w’obulimba), kyaweebwa eri Future for America ku ‘ekiseera eky’enkomerero’, mu 1989. Akatundu aka mu kitabo kya Danyeri, akaabikkulibwa wamu n’okuggwaawo kwa Soviet Union mu kutuukiriza kwa Danyeri essuula kkumi n’emu, olunyiriri olw’amakumi ana, kaali kitangaala kya malayika ow’okusatu; ate nga Miller yali aweebwa ekitangaala kya malayika ow’olubereberye. Eminnyiriri mukaaga egyasembayo egy’omu Danyeri essuula kkumi n’emu, gyaalabibwa ng’ensinziro era ng’omuggo omukulu ogw’ekibiina kya Future for America, era olunyiriri olw’amakumi ana mu Danyeri essuula kkumi n’emu lufunza mu bufunze ekitangaala ekyo, nga bwe kyali nti eminnyiriri egy’ekkumi n’esatu n’egya kkumi n’ennya mu Danyeri essuula munaana zafunza mu bufunze ekitangaala ekyabikkuliddwa mu kibiina kya Millerite.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ate mu biro eby’enkomerero kabaka w’obukiikaddyo alimusindika ku ye; naye kabaka w’obukiikakkono alijja ku ye ng’omuyaga oguzinga, n’amagaali ag’eggye, n’abeebagala embalaasi, era n’ebyombo bingi; era aliyyingira mu nsi nnyingi, alibuna n’ayita. Danyeri 11:40.
The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.
Olunyiriri luno lulaga olutalo olwatandika mu “kiseera eky’enkomerero” mu 1798, wakati wa kabaka w’obukiikaddyo ne kabaka w’obukiikakkono. Kabaka w’obukiikaddyo yakiikirira Bufalansa obutakkiriza Katonda, eyawa Obwapapa ekiwundu eky’okufa mu mwaka gwenyini ogwo. Obwapapa awo bu kiikirizibwa nga kabaka w’obukiikakkono. Mu by’obunnabbi mu 1798, Bufalansa bwabanga kimu ku bwakabaka kkumi obwogerwako mu Essuula ey’omusanvu eya Danyeri. Obwakabaka obwo kkumi bukiikirira Loma ey’abapagani, ate Loma ey’abapagani ekiikirira omusota. Obwapapa (kabaka w’obukiikakkono) bu kiikirira ekisolo. Olunyiriri luno lulaga nti kabaka w’obukiikakkono (Obwapapa), eyali aweereddwa ekiwundu eky’okufa ku ntandikwa y’olunyiriri, oluvannyuma yandiddamu okulumba kabaka w’obukiikaddyo (kabaka w’obutakkiriza Katonda). Bwe bwaddamu Obwapapa okulumba, kabaka w’obutakkiriza Katonda yali amaze okuva mu nsi ya Bufalansa n’agenda mu Obwegatte bw’Abasovyeti. Bufalansa yali eggwanga limu, naye bwe Obwapapa yaddamu okulumba kabaka w’obukiikaddyo mu olunyiriri, kabaka w’obukiikaddyo yalabibwa ng’ “amawanga,” nga bwe kyali Obwegatte bw’Abasovyeti obwa edda.
When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.
Bwe kabaka w’obukiikakkono (obwapapa) yaddamu n’okusasula, yaleeta wamu naye “amagaali g’amagombe,” “abeebagala embalaasi,” ne “ebyombo bingi.” Amagaali g’amagombe n’abeebagala embalaasi bubonero bw’amaanyi g’ebyokulwanyisa, ate ebyombo bubonero bw’amaanyi g’eby’enfuna. Amaanyi agaatondawo omukago omutali mutukuvu n’obwapapa nga kigendererwa okuzikiriza Omwungano gwa Soviet gaali Amerika, era mu Kubikkulirwa essuula ey’ekkumi n’asatu, amaanyi ababiri g’Amerika galambuluddwa nga busobozi bwayo okukaka ensi okufuna akabonero k’obuyinza bwa Papa nga bwekozesamu amaanyi g’ebyokulwanyisa n’eby’enfuna. Abantu banaakugirwa okugula oba okutunda nga tebalina akabonero, era nga tebalina akabonero, banaattibwa.
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
Olunyiriri amakumi ana lulambulula butereevu ekiyoka (kabaka w’amaserengeta), ekisolo (obwapapa) n’omunabi w’obulimba (Amerika). Olunyiriri olw’ensinziro olw’“ekiseera ky’enkomerero” mu 1989, lulambulula amaanyi asatu agazikiriza agakulembera ensi okutuuka ku Amagedoni, mu ngeri y’emu nga eminnyiriri egy’ensinziro egy’ekibiina kya ba Millerite gyalambulula amaanyi abiri agazikiriza: ag’obupagani, n’oluvannyuma ag’obwapapa.
The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.
Olunyiriri lwatandikira n’olutalo wakati wa kabaka w’obukiikaddyo ne kabaka w’obukiikakkono. Mu kusooka kw’olunyiriri (1798), kabaka w’obukiikaddyo ye muwangula, naye mu lunyiriri lino kabaka w’obukiikakkono addamu okulumba n’awangula kabaka w’obukiikaddyo. Obutandikwa bw’olunyiriri bulaga olutalo wakati wa kabaka w’obukiikakkono ne kabaka w’obukiikaddyo, era ku nkomerero y’obubaka obuli mu lunyiriri olutalo lumu olwo wakati w’abakabaka ab’obukiikakkono n’obukiikaddyo lweragibwa nate, naye nga ebyavuddeyo biriraanye ebyasooka. Obutandikwa bwalaga “ekiseera eky’enkomerero” mu 1798, era olutalo oluli ku nkomerero y’olunyiriri lwalaga “ekiseera eky’enkomerero” mu 1989. Olunyiriri luno mu bujulizi obuwandiikiddwa lulimu akabonero aka Alufa ne Omega, okutandikira n’okukoma.
The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.
Ebyafaayo byennyini eby’olunyiriri bigenda mu maaso ne bisukka okuggwaawo kwa Sovyeti Yuniyoni mu 1989, okutuuka ku tteeka lya Sande ery’olunyiriri amakumi ana mu gumu. Ku tteeka lya Sande omukago ogw’ebitundu bisatu ogwa Babulooni ya leero guleetebwawo olw’ebintu ebibaawo mangu mangu. Noolwekyo, olunyiriri amakumi ana lutandika nga mu 1798 ekiwundu ekitta bwe kiweebwa, era omwenzi omukazi ow’e Ttuulo n’eerabirwa. Ebyafaayo eby’ayimirirwa olunyiriri luno bikomekkereza ddala ku tteeka lya Sande ery’olunyiriri amakumi ana mu gumu, we ekiwundu ekitta kiwonyebwa era omwenzi omukazi ow’e Ttuulo ne yejjukirwa. Obubonero bw’entandikwa n’enkomerero buwandiikiddwa si mu bigambo byokka ebiri mu lunyiriri, wabula era ku byafaayo byonna olunyiriri luno bye liyimirira. Olunyiriri luno lulambulula enteekateeka y’obunnabbi etali yimiridde ku bupagani (ddragoni) na bupapa (ekisolo) byokka, wabula eraga enteekateeka y’amaanyi asatu agazikiriza agakulembera ensi okutuuka e Alamagedoni.
Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.
Enteekateeka y’obunnabbi eya Miller yalangirira okujja kw’omusango ogw’okunoonyereza ogwa Katonda, era enteekateeka y’obunnabbi eya Future for America erangirira okujja kw’omusango ogw’okutuukiriza ogwa Katonda. Mu kiseera ky’enkomerero mu 1989, enteekateeka ey’ebitundu bisatu ey’okukemebwa n’okutukuza yatandika, bwe byaggulwawo ebitundu mukaaga eby’enkomerero by’Essuula kkumi n’emu eya Danyeri mu kugwamu kwa Soviet Union. Enjawulo nti Miller yalaba kyokka obupagani n’obufuzi bwa Papa, so n’atalaba obupurotestanti obujeemu, kisaanidde kutegeerwa bulungi okusobola okutegeera mu ngeri entuufu okwolesebwa kw’Omugga Ulai okwaggulwawo mu 1798.
We will continue that consideration in the next article.
Tunaayongera okwekenneenya ensonga eyo mu kiwandiiko ekiddako.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
Tetulina budde bwa kumalawo bwereere. Ebiseera eby'obuzibu biri mu maaso gaffe. Ensi ezzunguziddwa omwoyo gw'entalo. Mu bbanga ttono, embeera ez'obuzibu ezayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obw'omu mutwe ogw'ekkumi n'emu ogwa Danyeri busembye okutuuka ku kutuukirizibwa kwabwo okutuukirira ddala. Ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kw'obunnabbi buno bijja kuddamu okubaawo.
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
Mu lunyiriri olw’amakumi asatu wogerwako obuyinza nti ‘ennyiriri 30 okutuuka ku 36 byateekeddwa mu bigambo byennyini.’
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
"Ebintu ebifaanagana n'ebyo ebyalondoolwa mu bigambo bino bijja kubeerawo." Manuscript Releases, ennamba 13, 394.