In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Mu ssuula kkumi na musanvu ne kkumi na munaana ez’Okubikkulirwa, malayika aleetera Yokaana ekyolesebwa eky’okusalirwa omusango ogw’obwa Paapa. Mu kulambululwa kw’omusango gwe ogw’enkomerero, obwakabaka obwogerwako mu by’obunnabbi bya Baibuli bukiikirizibwa.

And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

Era wano we wali amagezi. Emitwe omusanvu gye nsozi omusanvu, ku zo omukazi mw’atudde. Era waliwo bakabaka omusanvu: bataano bagudde, omu aliwo, omulala tannaba kujja; naye bw’anaatuuka, alimala akaseera katono. N’ekisolo ekyaaliwo, ate tekiriwo, kye ky’omunaana, era kiva mu basanvu, era kigenda mu kuzikirira. Okubikkulirwa 17:9-11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yokaana yali atwaliddwa mu mwoyo okutuuka mu 1798, gye yategeezebwa nti emitwe musanvu egy’ensolo eyali etikkidde omukazi ow’Obupapa zaali bakabaka musanvu. Kabaka aweereza okutegeeza obwakabaka, era mu bunabbi bwa Bayibuli, obwakabaka bukirizibwa ng’omutwe. Mu 1798, obwakabaka butaano bwali bugudde, era ekimu kyali kifuga. Ekya musanvu kyali kiky’omu maaso, era kyali kiwakiririzibwa bakabaka kkumi. Awo Yokaana n’ategeezebwa nti obwakabaka bw’omunaana bwali ensolo ey’Obupapa, ey’omu musanvu. Obupapa bwali obwakabaka obw’okutaano, era bwali bufunye ekiwundu eky’okufa; bwe kiwona ekiwundu kyakyo eky’okufa, olwo kiba omutwe ogw’omunaana ogw’omu musanvu.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

Mu Danyeri essuula bbiri, obwakabaka obusooka ennya bwe Babulooni, Meedi ne Perusi, Bugiriki ne Loma. Ebyo obwakabaka obuna ebyennyini era bukiikirira obwakabaka obw’omwoyo obuna, era wamu biraga abakabaka munaana, oba emitwe gy’Okubikkulirwa essuula kkumi n’omusanvu, kubanga Yesu bulijjo ayoleka enkomerero y’ekintu ng’agiwa ekifaananyi okuva ku ntandikwa yaakyo. Danyeri essuula bbiri ye y’asoose okwogera ku bwakabaka mu bunnabbi bwa Baibuli, ate Okubikkulirwa essuula kkumi n’omusanvu ye y’eyasembayo; kale biteekwa okukkirana, kubanga Katonda takyuka.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Obwakabaka obutaano obwagwa mu 1798, bwali Babulooni ey’omwoyo, obwa Paapa. Obwakabaka obw’omukaaga obwali mu buyinza mu 1798, bwali obwakabaka obw’ennyanga bbiri, obwafaananyizibwa obwakabaka obw’ennyanga bbiri bw’Abameedi n’Abaperusi. Obwakabaka obw’omusanvu, olulimu bakabaka kkumi, nga mu 1798 tebanaba kujja, lye gavumenti emu ey’ensi yonna, eyafaananyizibwa Obugereeki, gavumenti emu ey’ensi yonna ey’Alekisanda Omunene. Omutwe ogw’omunaana, ogw’omu ku omusanvu, gwali obwakabaka obutaano obwali bufunye ekiwundu eky’okuttisa, kyokka ne buddamu okuba bulamu bwe ekiwundu eky’okuttisa bwe kyawonyezebwa.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Omusango ogw’omwenzi omukulu gutuukirira mu ‘ssaawa’ y’obunkenke bw’etteeka lya Sande, nga ky’ekiseera ekitandika n’etteeka lya Sande mu Amerika ne kigenda mu byafaayo okutuusa ng’okuggalwa kw’ekiseera ky’okugezesebwa kw’abantu kutuuse. Mu ‘ssaawa’ eyo, nga mu Danyeri kiyitibwa ‘ennaku z’abakabaka bano’, Katonda alissaawo Obwakabaka Bwe. Mu ‘ssaawa’ eyo enkuba ey’enkomerero etonnya.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

Enkuba ey’oluvannyuma ejja okutonnya ku abo abalongoofu—olwo bonna bajja okufuna enkuba eyo nga bwe kyali edda.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

Bwe bamalayika bana balekawo, Kristo ajjakuteekawo Obwakabaka Bwe. Tewali afuna enkuba ey’enkomerero wabula abo abakola byonna bye basobola. Spalding ne Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Okuyiwa kw'enkuba ey'oluvannyuma kugenda kutuukirira mpola mpola, kubanga kutagana n'okusala omusango, era okusala omusango kugenda kutuukirira mpola mpola. Abamillerite baategeera nti babeeranga mu bigere by'ekifaananyi kya Danyeri essuula ey'okubiri. Baakkiriza nti Loma ye obwakabaka obw'ensi obwasembayo, era baali batuufu, naye okumanya kwabwe kwali kutono.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

"Ennaku z'abakabaka bano," ziboneka mu byafaayo by'obwakabaka bwa Loma, naye si byafaayo bya Loma ey'obusama oba eya Papa; wabula bya Loma ey'omu biro bya leero. Abamillerite baatwala Loma ey'obusama n'eya Papa ng'obwakabaka bumwe, era mu ngeri eyo ne bakozesa omutundu okuva mu kitabo kya Ezekiel ogweyogera ku kabaka ow'enkomerero owa Yuda (Zedekiah), okuwagira okutegeera kwabwe.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

Naawe, omulangira omuvve era omubi owa Isirayiri, olunaku lwo lwatuuse, lwe kibi liggwawo, Bw’ati bw’agamba Mukama Katonda; Muggemu ekiremba, era muggemu engule: tebiribeera nga bwe byali: mulinnyise oyo ali wansi, era musse wansi oyo ali waggulu. Ndikivuunika, ndikivuunika, ndikivuunika; era tekiribaawo nate, okutuusa lw’ajja oyo alirina obuyinza; era ndimuwe. Ezekyeri 21:25-27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Okuva ku Zeddekiya waalibaawo obwakabaka busatu obwaliba “buggibwawo,” obwalitwala eri Kristo, oyo “alina eddembe eryo” okufuga. Babulooni, Meedi ne Perusi ne Bugiriiki byonna byandiggibwawo okutuusa ku bwakabaka bwa Loma, era mu byafaayo eby’obwakabaka obwo obw’okuna, Kristo yandijja n’ateekawo obwakabaka. Ekyo kyennyini kye yakola.

“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

Mu abo abaali bakulembera eggwanga okulizikiriza mangu, asinga obukulu yali Zedekiya, kabaka waabwe. N’abuulekera ddala okuwabulwa kwa Mukama okwayitira mu bannabbi, n’erabira obubanja bw’okwebaza bwe yali abanja Nebukadduneeza, era n’amenya ekirayiro ekikkakkamu eky’obwesige kye yalayira mu linnya lya Mukama Katonda wa Isirayiri; kabaka wa Yuda n’ajeemera bannabbi, n’ajeemera omugabirizi we, era n’ajeemera Katonda we. Mu bwereere bw’amagezi ge n’akyukira okunoonya obuyambi eri mulabe ow’edda ow’enkulaakulana ya Isirayiri, nga atuma ababaka be e Misiri bamuwe embalaasi n’abantu abangi.

“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

‘Anaawangula?’ Mukama n’abuuza ku oyo eyali mu ngeri eyo embi ennyo eyamenya obwesigwa obutukuvu bwonna; ‘anaawonya akola ebyo? oba amenye endagaano, n’alokolwa? Nga bwe ndi omulamu, bw’ayogera Mukama Katonda, ddala mu kifo awabeerera kabaka eyamufuula kabaka, ekirayiro kye yanyooma n’endagaano gy’amenya, era awamu naye wakati mu Babulooni we y’anaafirirayo. Era Falaawo n’eggye lye eddene n’ekibiina ekinene tebalimuwagira mu lutalo: ... kubanga yanyooma ekirayiro ng’amennye endagaano, newaakubadde nga yassaako omukono, era nga yakoze ebyo byonna, tajja kuwona.’ Ezekyeri 17:15-18.

“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

"Ku 'omulangira omubi atali mutukuvu' kwatuuka olunaku olw’enkomerero olw’okusalirwa omusango. 'Musumulule ekinnyeenya,' Mukama n’alagira, 'muggyeeko engule.' Okutuusa Kristo yennyini lwe anaateekaawo obwakabaka bwe, Yuda teyakkirizibwanga nate okubeerawo n’kabaka. 'Ndikikyukakyusa, ndikikyukakyusa, ndikikyukakyusa,' bwe lyali tteeka lya Katonda ku entebe y’obwakabaka ey’ennyumba ya Dawudi; 'era tekiribaawo nate okutuusa lw’ajja oyo alina eddembe eryo; era ndimuwa.' Ezekyeri 21:25-27." Bannabbi n’Abakabaka, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller yali mutuufu, naye okutegeera kwe kwali kukomekkerezeddwa, kubanga obwakabaka Kristo bwe yateekaawo nga atambulira mu bantu tebwali obwakabaka obwasembayo obw'ensi. Wakyaliwo abakabaka bana oluvannyuma lw'obwakabaka bwa Roma ey'abapagana. Naye Kristo ddala yateekaawo obwakabaka bw' "ekisa" ku musaalaba, naye obwakabaka obwo tebwateekebwawo mu nnaku z'abakabaka kkumi ez'Okubikkulirwa ekkumi n'omusanvu, so nga tebwateekebwawo mu kiseera ky'emvula ey'enkomerero. Obwakabaka Kristo bw'ateekaawo mu nnaku ez'enkomerero ye obwakabaka bwe bw' "ekitiibwa." Sista White ayogera butereevu ku bwakabaka buno bubiri.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Abawagizi ba William Miller baategeera nti Kristo yateekawo obwakabaka mu mulembe gw’obwakabaka obw’okuna, era baali b’amazima, naye okutegeera kwabwe kwali kutono. Mu mulembe gw’obwakabaka obw’okuna, Kristo yateekawo obwakabaka bwa “ekisa,” ate mu mulembe gw’obwakabaka obw’omunaana, yateekawo obwakabaka bwe obwa “ekitiibwa.” Mu mulembe gwe yateekawo obwakabaka bwa “ekisa,” Omwoyo Omutukuvu yafukibwa ku lunaku lwa Pentekooti. Pentekooti ekola nga kifaananyi ky’okufukibwa kw’enkuba ey’enkomerero, mu mulembe mwe ateekawo obwakabaka bwe obwa “ekitiibwa.”

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Obubaka bwa Pentekooti bwali obubaka bw’okuzuukira kwa Kristo okwa ddala. Obubaka bw’enkuba ey’oluvannyuma, waakiri mu kitundu, buba obubaka bw’okuzuukira okw’ekifaananyi, okukiikirirwa mu ensololazo ey’obunnabbi eyogera nti omunaana wa mu basanvu; ekyo kituukirizibwa mu kisolo, era ne mu mayembe abiri g’ekisolo eky’ensi. Obwakabaka obw’okuna n’obw’omunaana mwe Kristo asimba obwakabaka bwe.

“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

Okulangirirwa kwe baayogera abayigirizwa mu linnya l’Omukama kwali kwa mazima mu buli nsonga, era n’ebyo bye kaalangira byali nga bituukirira mu kiseera ekyo ddala. ‘Ekiseera kituukiridde, obwakabaka bwa Katonda buli kumpi,’ kye kyali obubaka bwabwe. Ku maggwa g’ekiseera—amawiki amakumi asatu mu mwenda aga mu Danyeri 9, agaalina okutuusa ku Mesiya, ‘Oyo Omusiigibwa’—Kristo yali afunye okusiigibwa kw’Omwoyo oluvannyuma lw’okubatizibwa kwe Yokaana mu Yoludaani. Era ‘obwakabaka bwa Katonda’ bwe baalagira nti buli kumpi bwateekebwawo olw’okufa kwa Kristo. Obwakabaka buno tebwabadde, nga bwe baali bayigiriziddwa okukkiriza, obwakabaka obw’ensi. Era te bwabadde obwo obw’omu maaso obutafa, obunaateekebwawo nga ‘obwakabaka n’obufuga, n’ekkulu ly’obwakabaka wansi w’eggulu lyonna, bingiwe abantu abatukuvu ab’Ali Waggulu Ennyo;’ obwo obutaggwaawo, mu ‘bwo obufuga bwonna bunaamuweerezanga era bunaamugonderanga.’ Danyeri 7:27. Nga bukozesebwa mu Bayibuli, ekigambo ‘obwakabaka bwa Katonda’ kikozesebwa okulaga byombi, obwakabaka bw’ekisa n’obwakabaka bw’ekitiibwa. Obwakabaka bw’ekisa buleetebwa mu maaso Pawulo mu Ebbaluwa eri Abaebbulaniya. Oluvannyuma lw’okulaga Kristo, omwegayirizi omusaasizi ‘akwatibwa embeera z’obunafu bwaffe,’ omutume agamba nti: ‘Noolwekyo tusembeere n’obuvumu eri entebe ey’ekisa, tulyoke tufuna okusaasirwa, era tusange ekisa.’ Abaebbulaniya 4:15, 16. Entebe ey’ekisa eraga obwakabaka bw’ekisa; kubanga okubaawo kw’entebe kutegeeza okubaawo kw’obwakabaka. Mu ngero ze nnyingi Kristo akoza ekigambo ‘obwakabaka obw’eggulu’ alage omulimu gw’ekisa kya Katonda ku mitima gy’abantu.

“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

Kale entebe y’ekitiibwa eyimirira obwakabaka bw’ekitiibwa; era obwakabaka buno bwogerwako mu bigambo by’Omulokozi: ‘Awo Omwana w’Omuntu bw’anajja mu kitiibwa kye, era n’Abamalayika abatukuvu bonna wamu naye, kale alituula ku ntebe y’ekitiibwa kye: Amawanga gonna galikuŋŋaanirizibwa mu maaso ge.’ Matayo 25:31, 32. Obwakabaka buno bukyali mu biseera eby’omumaaso. Tebujja kuteekebwawo okutuusa ku kujja okw’okubiri kwa Kristo.

“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

Obwakabaka bw'ekisa bwateekebwawo amangu ddala oluvannyuma lw'okugwa kw'omuntu, nga waliwo enteekateeka ey'okununula ekika ky'abantu ekirina omusango. Mu kiseera ekyo bwaliwo mu nteekateeka ne mu kusuubiza kwa Katonda; era okuyita mu kukkiriza, abantu baasobolanga okufuuka ab'obwakabaka buno. Naye tebwateekebwawo ddala okutuusa ku kufa kwa Kristo. Wadde nga yali atandise omulimu gwe ogw'ensi, Omulokozi, ng'akooye obujeemu n'obutamwebaza bw'abantu, yandisobodde okuddayo emabega ku ssaddaaka eya Kalivari. E Getisemani ekikompe eky'obubonaabona kyakankana mu mukono gwe. Yandisobodde ne mu kiseera ekyo okusangula ennusu ez'omusaayi ku kyenyi kye, n'aleka ekika ky'abantu ekirina omusango okuzikirira mu bibi byabwe. Singa yandikoze bwe bityo, tewandibaddewo kununulibwa kwa bantu abagudde. Naye bwe Omulokozi yawaayo obulamu bwe, era ng'ayiwa omukka ogw'enkomerero n'ayogerera waggulu nti, 'Biwedde,' awo okutuukirizibwa kw'enteekateeka ey'okununula ne kukakaseebwa. Ekyasuubizo eky'obulokozi ekyawaibwa bombi abaasobya mu Edyeni kyakkakasibwa. Obwakabaka bw'ekisa, obwaliwo olw'ekisuubizo kya Katonda, ne buteekebwawo olwo.

“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

Bwe kityo, okufa kwa Kristo—ekintu kyennyini abayigirizwa kye baalaba ng’okuzikirira okw’enkomerero kw’essuubi lyabwe—kye kyakufuula essuubi eryo ekakafu emirembe gyonna. Newaakubadde nga kyabaleetera okusuulibwaamu okuluma nnyo, kyali entikko y’obukakafu nti okukkiriza kwabwe kwali kituufu. Ekintu ekyo ekyabajjuzza okukungubaga n’okubula essuubi kye kyaggulawo omulyango gw’essuubi eri buli mwana wa Adamu, era mwe muva obulamu obw’omu maaso n’essanyu ery’emirembe gyonna eby’abo bonna abeesigwa eri Katonda mu mirembe gyonna.

“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

Ebigendererwa by’ensaasira entaggwaawo byali bigenda okutuukirira, ne bwe byayita mu kuseerwa essuubi kw’abayigirizwa. Newaakubadde nga emitima gyabwe gyawanguddwa ekisa kya Katonda n’amaanyi g’okuyigiriza kwe, eyayogera ‘nga tewali muntu eyayogeranga bwe yayogera,’ naye mu zzaabu omutukuvu ogw’okwagala kwabwe eri Yesu mwali musaasanyiziddwaamu okwenyumiriza kw’ensi n’ebigendererwa eby’okwefaako. N’omu kisenge ky’Okuyitako, mu kaseera akatukuvu ennyo nga Omuyigiriza waabwe yali adda mu kisiikirize kya Getisemane, ‘waabaddewo okulwanagana wakati waabwe ani ku bo yandibaliddwa omukulu ennyo.’ Lukka 22:24. Okulaba kwabwe kwali kujjudde entebe y’obwakabaka, engule, n’ekitiibwa; nga mu maaso gaabwe we wali weteeka ensonyi n’ennaku z’olusuku, ekisasi ky’okusala omusango, n’omusalaba gwa Kalivari. Okwenyumiriza kw’emitima gyabwe n’enyonta y’ekitiibwa ky’ensi bye byabaleetera okunywera nnyo ku kuyigiriza kw’obulimba okw’omu biseera byabwe, ne bayita nga tebawaddeeyo ku bigambo by’Omulokozi ebyalaga engeri entuufu ey’Obwakabaka bwe, era ne biraga mu maaso obulumi bwe n’okufa kwe. Era ebisobi ebyo ne bivaamu okukeebwa—okukemebwa okunakuwaza naye okwetagisa—okwaakirizibwa okubalongoosa. Wadde nga abayigirizwa baali basobedde amakulu g’obubaka bwabwe era ne tebalaba byebaasuubira, naye baabuulira okulabula kwe baali bawaweebwa Katonda, era Mukama yali agenda okubaweera empeera olw’okukkiriza kwabwe n’okussa ekitiibwa ku bugondera bwabwe. Bo be baali bagenda okukwasibwa omulimu ogw’okulangirira eri amawanga gonna Enjiri ey’ekitiibwa ey’Omukama waabwe eyazukidde. Kyali okubategeka ku mulimu guno kwe kwavaawo okukirizibwa ebyo bye bayitamu ebyabalabikira nga binyiinira nnyo. Olutalo Olukulu, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Mu kitabo ky’Okubikkulirwa, 'endowooza erina amagezi' ebala 'ennamba y’omuntu', era emanya nti 'omuntu' oyo era ye obwakabaka obwa munaana, obuva mu musanvu. 'Omuntu ow’ekibi' ye omutwe w’obwakabaka obwa munaana obulamulira abakabaka n’abasuubuzi b’ensi, gwe amakkanisa musanvu beegatta naye okwewala okuvumibwa olw’okubonyaabonyezebwa, era atudde ku mazzi amangi.

And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

N’aŋŋamba nti, Amazzi ge walabye, omwenzi gy’atuddeko, ge bantu, n’ebibiina, n’amawanga, n’ennimi. Okubikkulirwa 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

"Omusajja w’ekibi" afuga ku nsi mu by’obufuzi, mu by’ensimbi, mu by’eddiini ne mu by’obwannaka, era n’abantu bonna, okujjako abo abaafunye obuwanguzi ku nsolo, ne ku kifaananyi kyayo, ku kabonero kayo n’omuwendo gw’erinnya lyaayo.

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

Ne ndaba ng’ennyanja eya galasi egyetabye n’omuliro; n’abo abaawangudde ensolo, n’ekifaananyi kyayo, n’akabonero kayo, n’omuwendo gw’erinnya lyaayo, bayimiridde ku nnyanja eya galasi, nga balina ennanga za Katonda. Era bayimba oluyimba lwa Musa omuddu wa Katonda, n’oluyimba lw’Omwana gw’endiga, nga bagamba nti, Bikulu era bya kyewuunyisa ebikolwa byo, Ayi Mukama Katonda Omuyinza w’ebintu byonna; amakubo go ge g’obwenkanya era ge mazima, ggwe Kabaka w’abatukuvu. Okubikkulirwa 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

Abagezi abategeera “okwongera kw’obumanyirivu,” nga “Okubikkulirwa kwa Yesu Kristo” kugguliddwa, be b’abo abalina “okutegeera” era “ababala omuwendo gw’ensolo: kubanga gumu omuwendo gwa muntu; era omuwendo gwagwo gwe bikumi mukaaga, n’amakumi nkaaga, ne mukaaga.” Okutegeera okwo kubeera ekitundu ku nkola y’okugezesa ey’emitendera esatu, ebaawo bulijjo buli lwe Yesu aggulawo obunnabbi. Kino kye kivaako okulaga nti “baafunye obuwanguzi ku” “muwendo gw’erinnya lye.”

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Okufuna obuwanguzi kwe okuyita mu kigezo, era abo abali "bamagezi" era "abategeera" bafuna obuwanguzi obukwatagana n’ennamba 666, era olunyiriri lulaga nti waliwo obwakabaka munaana, era nti olwa munaana lwa mu omusanvu. Ekyo "kyama" kiyimirizibwa mu Danyeri omutwe ogw’okubiri, kubanga okusaba kwa Danyeri kwali kwa kutegeera "ekyama." Okubikkulirwa nti waliwo obwakabaka munaana, era obwakabaka olwa munaana lwa mu omusanvu, era ennamba y’obwakabaka obwo ye 666, kwe kyama Danyeri alabikibwa ng’akifunye mu kusaba kwe, era Danyeri ayimirira "ab’amagezi" b’ennaku ez’enkomerero za Katonda.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Danyeri ayimirira "ab’amagezi" b’ennaku z’enkomerero abaalina ekyama kya Danyeri omutwe ogw’okubiri ekyaali kisibiddwa ne kisumululwa eri bo, era ekyo ekyama kye kubikkulirwa nti okulambika okw’enkomerero n’okw’olubereberye ku bwakabaka mu bulagula bwa Bayibuli kulaga nti mu kifaananyi mulimu obwakabaka munaana. Okubikkulirwa okwo kuwagira okutegeera kw’Abamillerite ku Danyeri omutwe ogw’okubiri, naye bwe kumanyiddwa kumulisa emirundi kkumi okusinga. Ekitangaala kyakwo, olw’okuba nga kimulisa emirundi kkumi, kiyimirira okukeemebwa kwe "ab’amagezi" bawangulira, kubanga obwakabaka obw’omunaana obuva mu musanvu bwe bumu n’obw’omukaaga, obuli omukago ogw’obusatu ogw’ennyoka ennene, ekisolo ne nnabbi ow’obulimba. Bwe kityo, ennyoka ennene, ekisolo ne nnabbi ow’obulimba byonna by’obwakabaka obw’omukaaga, era wamu biraga 666.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebukadduneeza yagezesebwa ku kubikkulirwa okuli mu kitabo kya Danyeri essuula ey'okubiri, era yalemererwa mu kigezo. Mu Danyeri essuula ey'okubiri, Danyeri akiikirira "ab'amagezi" abayita mu kigezo eky'ekyama ky'ekifaananyi. Nebukadduneeza mu essuula ey'okusatu akiikirira ababi abaleemwa ekigezo kye kimu. Nebukadduneeza, nga kabaka asooka w'obwakabaka obwasooka, akiikirira kabaka ow'enkomerero w'obwakabaka obw'enkomerero. N'ate akiikirira "omusajja w'ekibi," omusajja w'obunnabbi gwe amakanisa omusanvu geekwatako. Omuntu yatondebwa ku lunaku olw'omukaaga, kale omuwendo mukaaga gwe muwendo gw'abantu. Omuwendo gwa Nebukadduneeza gwe mukaaga. Nebukadduneeza yalemererwa ekigezo ky'omuwendo 666, era yakiikirira ababi b'ennaku ez'enkomerero. Nga akabonero k'omusajja w'ekibi, omuwendo gwe gwe mukaaga.

Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

Nebukadduneeza kabaka yakola ekifaananyi kya zzaabu; obugulumivu bwakyo bwali obw’emikono nkaaga, n’obugazi bwakyo obw’emikono mukaaga; n’akisimba mu ttale ery’e Dura, mu ssaza lya Babulooni. Danyeri 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Ekifaananyi eky’azaabu kyali n’obugulumivu bwa mikono amakumi mukaaga era n’obugazi bwa mikono mukaaga, era kyakolebwa Nebukadduneeza, ng’ennamba ye mukaaga. Ekifaananyi kyayimirizibwa nga kijeemera ekitangaala ky’ekifaananyi eky’omu essuula ey’okubiri, era ennyonnyola ey’emirundi esatu ey’ekifaananyi, bwe otegeera nti ennamba ya Nebukadduneeza ye mukaaga, kwe kulinga mukaaga, mukaaga, mukaaga.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

Endowooza ey’okuteekawo obwakabaka n’olulyo olufuga olwandiremeddewo emirembe gyonna, yasisinkana nnyo omutima gw’omufuzi ow’amaanyi ennyo, gwe amawanga g’ensi tebasobodde kuyimirira mu maaso g’emikono gye. N’obuggya obwava mu okwegomba obukulu okutakoma n’okwenyumiririzaamu okw’ekwefuula, n’ayingira okuteesa n’ab’amagezi be ku ngeri y’okukituukiriza. Ng’erabira okukola kwa Katonda okw’ekyewuunyisa okw’aggatanibwa ku kirooto ky’ekifananyi ekikulu; ng’erabirawo era nti Katonda wa Isirayiri, okuyita mu muddu we Danyeri, yali ategeerekesizza bulungi amakulu g’ekifananyi, era nti mu nteekateeka y’ennyonnyola eyo abakulu b’obwakabaka baawonyezebwa okufa okw’obunyoomo; nga beerabidde byonna okujjako okwegomba kwabwe okuteekawo obuyinza bwabwe n’obusukkulumu, kabaka n’ab’oku lukiiko lw’obufuzi ne bamalirira nti mu buli ngeri eyinzika banaagezaako okugulumiza Babulooni ng’eyo ey’oku ntikko, era erisaanira okugonderwa mu nsi yonna.

“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

Akabonero Katonda mwe yalaga kabaka n’abantu ekigendererwa kye ku mawanga g’ensi, kaali kati okukozesebwa mu buweereza bw’okugulumiza amaanyi g’abantu. Okunnyonnyola kwa Danyeri kwalina okugaanibwa era ne kweerabibwa; amazima galina okunyonyolwa mu bubi era ne gakozesebwa mu ngeri etali ntuufu. Akabonero akaatondebwa Eggulu okubikkulira mu mitima gy’abantu ebintu eby’ekikulu eby’omu maaso, kaalina okukozesebwa okuziyiza okusaasaana kw’obumanyi Katonda kwe yayagala ensi efune. Bwe batyo, okuyita mu nteekateeka z’abasajja ab’eenoonya ekitiibwa, Sitaani yali anoonyereza okulemesa ekigendererwa kya Katonda eri ekika ky’abantu. Omulabe w’abantu yategeera nti amazima agatagattiddwa n’ensobi ga maanyi amangi ennyo ag’okulokola; naye bwe gakozesebwa okwewa ekitiibwa n’okutambuza enteekateeka z’abantu, gafuka amaanyi ag’obubi.

“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

"Okuva mu ggwanika lye eryajjudde obugagga, Nebukadduneeza yalagira okukolebwa ekifaananyi ekinene eky’ezaabu, nga kifaanagana mu bintu byakyo ebikulu n’ekyali ky’alabiddwa mu kwolesebwa, wabula nga kyawukana mu nsonga emu yokka, ye omutindo gw’ekintu ekyakikolebwamu. Nga baali bamaze okumanyira ddala ebiraga obunene n’obw’ekitiibwa eby’abalubaale baabwe abapagani, Abakaludaaya tebaali bakolanga kintu kya kitalo era eky’ekitiibwa ng’ekifaananyi kino ekyaka ennyo, nga kirinnya emikono nkaaga mu buwanvu era kigazi emikono mukaaga. Era tekyali kya kyewuunyisa nti mu nsi mwe okusinza ebifaananyi kwali kusaasaana wonna, ekifaananyi ekirungi ennyo era ekitayisibwa mu muwendo mu lusenyi lwa Dura, ekyalaga ekitiibwa kya Babulooni n’obukulu bwaayo n’amaanyi gaayo, kituukuzibwe okubeera ekintu eky’okusinzibwa. Kino ne kitegekebwa bwe kityo, era ne wavawo ekiragiro nti ku lunaku lw’okutukuzibwa bonna balage obwesigwa bwabwe obusukkiridde eri obuyinza bwa Babulooni nga bavuunama mu maaso g’ekifaananyi." Prophets and Kings, 504, 505.