William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller yasimbira obubaka bwe obw’obunnabbi ku musingi gw’obuyinza bubiri obugazzaawo matongo, bye yategeera mu butuufu nga Roma ey’obpagani ne Roma ey’obwa Paapa.

“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

"William Miller, bwe yakozesa enkola ye y’okutaputa ebyawandiikibwa, yalaba mu bitundu eby’enjawulo eby’obunnabbi ebikwata ku nnaku ez’enkomerero omulamwa oguddamu ogw’obutakkaanya wakati w’abantu ba Katonda n’abalabe baabwe. Mu kunonyereza kwe ku buyinza obunyigirizanga abantu ba Katonda mu mirembe egy’enjawulo egyayita, yakulaakulanya endowooza ku bibi eby’omuzizo ebibiri, ebyasobanukulwa nga obupagaanini (ekibi eky’omuzizo ekisooka) ekiyimirira amaanyi aganyigirizanga ebweru w’ekkanisa, n’obupapa (ekibi eky’omuzizo eky’okubiri) obukyimira amaanyi aganyigirizanga munda mu kkanisa. Guno gwe gwafuuka omulamwa ogwawulira nnyo mu bingi by’enyonnyola ze ez’obunnabbi ezaddirira." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Abannyonnyozi b’eddiini b’Adiventisimu bakkiriza nti ensengeka ya Miller ey’enkozesa y’obunnabbi yali amaanyi agazikiriza abiri g’obupagani n’obupapa, newaakubadde nga bakitunuulira nga kunoonyereza ku byafaayo bya ba Millerite bokka, so si nga amazima Katonda ge yamuwa.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

Katonda yatuma malayika we okukola ku mutima gw’omulimi eyatakkirizanga Bayibuli, okumukulembera okunoonya eby’obunnabbi. Bamalayika ba Katonda baamukyalira emirundi mingi oyo eyalondwayo, okukulembera ebirowoozo bye era okumubikkulira okutegeera kwe eby’obunnabbi ebyali bibadde mu kizikiza eri abantu ba Katonda. Entandikwa y’omunyolo gw’amazima yamuweerwa, era n’akulemberwa okunoonya ekiyungo n’ekiyungo ekiddirira, okutuusa lwe yatunuulira Ekigambo kya Katonda ng’awuniikirira era ng’akisiima ennyo. Yalabamu omunyolo ogutuukiridde gw’amazima. Ekigambo ekyo kye yali akiraba ng’ekitasikiriziddwa kaakano kyamubikkukira mu maaso ge mu bulungi bwakyo n’ekitiibwa kyakyo. Yalaba nti ekitundu kimu ky’Ebyawandiikibwa kinyonnyola ekirala, era bwe waabangawo akatundu akamuggala eri okutegeera kwe, yasanga mu kifo ekirala eky’Ekigambo ekakinyonnyola. Ekigambo ekitukuvu kya Katonda yakitwala n’essanyu, n’okussaamu ekitiibwa ennyo n’entiisa ey’ekitiibwa. Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

Sister White ategeeza butereevu nti "Malayika we" ye Gabuliyeri.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

Ebigambo by’omulayika, nti, ‘Nze Gabiriyeri, eyimirira mu maaso ga Katonda,’ biraga nti alina ekifo eky’ekitiibwa ennyo mu mbuga ez’omu ggulu. Bwe yajja n’obubaka eri Danyeri, yagamba nti, ‘Tewali anyimirira nange mu bino wabula Mikaeri [Kristo] Omulangira wammwe.’ Danyeri 10:21. Ku Gabiriyeri Omulokozi ayogera mu Okubikkulirwa, ng’agamba nti, ‘Yakituma era n’akimanyisa ng’ayita mu mulayika we eri omuddu we Yokaana.’ Okubikkulirwa 1:1. Era eri Yokaana omulayika n’agamba nti, ‘Nze muweereza munno, wamu naawe n’baganda bo bannabbi.’ Okubikkulirwa 22:9, R.V. Endowooza eyewuunyisa—nti omulayika addirira ku Mwana wa Katonda mu kitiibwa ye yalondebwa okubikkula emigendererwa gya Katonda eri abantu aboonoonyi. The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

Ekirowoozo ekyewuunyisa—‘nti malayika addirira Mwana wa Katonda mu kitiibwa y’eyalondebwa okubikkula ebigendererwa bya Katonda eri amagezi ga William Miller.’ Si Gabuliyeri yekka, wabula ne bamalayika bangi be baakulembera okutegeera kwe eby’obunnabbi ‘ebyalibadde mu kizikiza eri abantu ba Katonda ebbanga lyonna.’ Gabuliyeri n’abamalayika abalala baakulembera Miller okutambulira mu Bayibuli mu nteekateeka, ng’ava mu Olubereberye n’ayongerayo. Noolwekyo, baamutuusa ku nnabunnabbi y’ebbanga eyawanvu ennyo mu Bayibuli, eriyitibwa ‘emirundi musanvu’ (emyaka enkumi bbiri n’ebikumi bitaano n’amakumi abiri) eya Levitiko 26, nga dda nnyo nga tannatuusibwa ku ‘ennaku enkumi bbiri n’ebikumi bisatu’ eza Danyeri essuula munaana, olunyiriri kkumi n’enna.

“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

Noolwo neewaayo mu kusaba era ne mu kusoma Ekigambo kya Katonda. Nnasalawo okuteeka ku bbali endowooza zange zonna ezandisookerawo, okugeraageranya mu bujjuvu Ebyawandiikibwa n’Ebyawandiikibwa, era okugigoberera mu kunoonyereza mu ngeri ey’enteekateeka era entereganyiziddwa. Nnatandika n’Olubereberye, ne nsoma olunyiriri ku lunyiriri, nga ssagenda mangu okusinga nga amakulu g’ebitundu eby’enjawulo gabikkuliddwa bulungi, okundeka nga siri mu kwetantala ku byama oba obutakkwatagana bwonna. Bulijjo bwe nasanganga ekintu ekitategerekeka bulungi, empisa yange yali okukigeraageranya n’ebitundu byonna ebikwatagana nakyo; era n’okuyamba kwa CRUDEN, ne nnekebera ebitundu byonna by’Ebyawandiikibwa mwe mwabangamu ebigambo ebikulu ebyalimu mu kitundu ekitategerekeka. Awo bwe nnaleka buli kigambo nga kiba mu kifo kyaako ekituukirivu ku nsonga y’ekyawandiiko, era singa endowooza yange ku kyo egendera awamu n’ebitundu byonna ebikwatagana nabyo mu Baibuli, ne kivaamu nga tekikyali kizibu. Mu ngeri eno ne ngoberera okunoonyereza ku Baibuli, mu kusooka okuyisamu, okumala emyaka nga ebiri, era ne nkakasa ddala nti ye yennyini ennyonnyozi yaayo. Nnasanga nti bwe ggeraageranya Ebyawandiikibwa n’ebyafaayo, obunnabbi bwonna, okutuusa we bwatuukirizibwa, bwatuukirizibwa nga bwe bwagambibwa mu ngeri ya nnamaddala; nti eby’efaananyi byonna eby’enjawulo, enjogera z’efaananyi, enfumo, okufaananako, n’ebirala eby’omu Baibuli, oba byabanga binnyonnyolwa mu byabyo ebibyetoolodde eby’oku kumpi, oba ebigambo mwe byayogererwangamu byabanga bitaniddwa mu bitundu ebirala eby’Ekigambo, era bwe bityo bwe binnyonnyolwa, biteekwa okutegeerwa mu ngeri ya nnamaddala nga bwe byannyonnyolwa. Nnaba n’okukkakasa nti Baibuli ye ensengeka y’amazima agatuukuliiddwa, agaweereddwa mu bulambulukufu n’obutereevu obw’ekyangu okutegeera, okutuusa nti “omutambuze, newankubadde nga musirusiru, tasaanira kusobererwamu.” ...

“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

"Mu kunoonya kwange okw’amaanyi okw’omu Ebyawandiikibwa okusingawo, nasalawo nti emirembe omusanvu gy’obutwala obukulu bw’Abamawanga gigwanira okutandika lwe Abayudaaya baakomya okuba eggwanga eryeyimirira mu kusibwa kwa Manase, kwe bakugu mu by’okubala ebiseera abasinga obwesige kwe baateeka ku mwaka 677 nga Kristo tannazaalibwa; nti ennaku 2300 zaatandika wamu n’amasabbiiti nsanvu, ge bakugu mu by’okubala ebiseera abasinga obwesige baateekako okuva mu 457 nga Kristo tannazaalibwa; era nti ennaku 1335, ezitandika n’okuggibwawo kwa ‘ekya buli lunaku’ n’okuteekebwawo ekivve ekireetera amatongo, Danieri essuula ey’omusanvu, olunyiriri olw’ekkumi n’emu, zaali zisaanidde okubalirwa okuva ku kuteekebwawo obufuzi obukulu bwa Papa, oluvannyuma lw’okuggibwawo ebivve eby’Abapagani; era, ng’okusinziira ku bawandiisi b’ebyafaayo abasinga obwesige be nasobodde okwebuuzaako, kino kyandibalirwa okuva okumpi ne A.D. 508. Bwe n’obalira wamu bino byonna ebipindi eby’obunnabbi okuva ku nnaku ez’ateekebwako abakugu abasinga obwesige mu by’okubala ebiseera ku bintu mwe biteekwa okubalirwa nga biva, byonna byandikomye wamu, okumpi ne mu A.D. 1843. N’otyo ne ntuuka, mu 1818, ku nkomerero y’emyaka ebiri egy’okusoma kwange Ebyawandiikibwa, ku kumaliriza okw’amaanyi nti mu bbanga ery’emyaka nga amakumi abiri mu ataano okuva ku kiseera ekyo, ensonga zaffe zonna ez’omu mbeera yaffe ey’ensangi zino zandibadde zikomekerezebwa..." Apology and Defense ya William Miller, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Eteeka ly’okusooka okugambibwa litegeeza nti ekisooka okugambibwa kye ky’omugaso ennyo okusinga; era ekisooka okugambibwa mu Okubikkulirwa essuula emu, olunyiriri olusooka, kye nkola ey’okutambuza obubaka gye Kita akoza ng’awa obubaka eri Yesu, naye Yesu n’abuwa Malayika we, Malayika n’abuwa nnabbi, nnabbi n’awandiika obubaka n’abutuma eri amakanisa. Bwe baagaana omulimu n’ebyazuulibwa bya William Miller, Abadiventisi tebaagaanye misingi gyabwe yokka; baagaana era ne nkola yennyini ey’okutambuza obubaka eyatuusa Miller mu kutegeera kwe, era baagaana ne nkola eyo, nga y’ekubo lyokka abantu mwe bayitira okutegeera Okubikkulirwa kwa Yesu Kristo, okuggulibwa katono nga tekunnaggwaawo ekiseera ky’okugezesebwa.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller yatwalibwa okutegeera nti emirundi omusanvu egyogerwa mu Leevitiko gyatandika mu mwaka gwa 677 nga Kristo tannazaalibwa. Kiri mu 1856 Mukama lwe yakozesa Hiram Edson okutegeezesa nti okusaasaanyizibwa kw’emirundi omusanvu kwakolerwa era ne ku bika kkumi eby’amambuka eby’Isirayiri. Mukama yali agezaako okugaziya okutegeera kw’emirundi omusanvu nga kutuukagana ne, naye ne kusukkirira nnyo, okuzuula kwa Miller okw’esiseko okw’emirundi omusanvu. Naye mu 1856 omusana Hiram Edson gwe yayanjula ne guggwaawo mu ngeri ey’ekyama, kubanga oluwandiiko olw’omunaana mu mululuzo lwo lwaggwa ku bigambo bya James White, nga ye yali Omuwandiisi Omukulu wa Review and Herald mu kiseera ekyo, nti, 'Kijja okwongerwako.' Kyandibadde 'okwongerwako' naye tekyaddiramu kutuusa oluvannyuma lwa Ssebutemba 11, 2001, Mukama lwe yatwala abantu be ku 'makubo ag’edda' era ku nkomerero n’abatwala ku mululuzo gw’ebiwandiiko ogw’atannamalirizibwa oguwandiikibwa Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Kakati tetuli kwogerako ku bujeemu obwatandika amangwago oluvannyuma lw’ennyaamu ennene, wabula okulaga nti newankubadde Miller yaatwalibwa ku “biseera musanvu” eby’e Levitiku amakumi abiri mu mukaaga, kirabika bulungi nti Mukama yasalawo okwongera ku kutegeera okw’olutandikwa ku biseera musanvu, okusukkirira okutegeera okw’ensisiseko kwe Miller yalina ku nsonga eyo. Yalondawo Hiram Edson, omuweereza gwe yennyini okuva mu byafaayo ebyo byennyini, gwe yali alonze dda okuweebwa okwolesebwa kwa Kristo ng’ayingira mu Kisenge Ekitukuvu Ennyo nga 23 Okitobba 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Ky’ensonga lwe nnakozesa ebigambo by’omuteesi w’eddini ow’Abadiventisiti okukkiriza nti omusingi gw’enkozesa zonna za Miller ez’obunnabbi gw’azimba ku kutegeera kwe ku buyinza bubiri obuzikiriza, obulabikirizibwa mu kitabo kya Danyeri nga ‘ekya buli lunaku’ (obupagani), ekyo nga bulijjo buggatanibwa wamu ne ‘obujeemu’ oba ‘ekivume’, ebyombi nga biraga ebyenjawulo eby’obuyinza obuzikiriza bw’obufuzi bwa Papa. Okutegeera kwa Miller okw’ensibuko ku buyinza bwa Loma kweyongedde nnyo okuva mu byafaayo bye yakiikirira.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Bamalayika ba Katonda, okuli ne Gabulieri, baakulembera Miller ku byategeera bye yalangirira. Ebyo byategeera byaalimu obunnabbi bwe yalangirira, amateeka g'okutaputa Baibuli ge yakozesa, era n'enkola y'ensengeka eyamukkiriza okuteekateeka obunnabbi mu ngeri entuufu. Miller yaweebwa enkola y'ensengeka nti amaanyi abiri agazikiriza agaayogerwako mu kitabo kya Danyeri ge gaali Loma ey'obupagani ne Loma ey'obwepapa. Future for America yakulemberwa okutuuka ku nkola y'ensengeka ey'amaanyi asatu agazikiriza ag'omusota omukulu, ekisolo ne nnabbi ow'obulimba.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

Era ne ndaba emyoyo esatu egy’obutali bulongoofu ng’amakere, nga givudde mu kamwa k’omusota, ne mu kamwa k’ekisolo, ne mu kamwa ky’ennabbi ow’obulimba. Kubanga myoyo gy’abadayimooni, nga gikola eby’amagero, nga gifuluma ne gigenda eri bakabaka b’ensi era n’eri ensi yonna, okubakuŋŋaanya mu lutalo olw’olunaku olukulu lwa Katonda Owa maanyi gonna. Okubikkulirwa 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Enteekateeka ya Future for America esinziiriddwa ku mulimu gwa Miller, naye egenda emitala wa gye gwakomera omulimu gwe. Adiventizimu yaleka enteekateeka ya Miller n’addayo ku njigiriza ey’obuProtestanti obuvuddemu mu mazima n’ey’e Loma. Olunyiriri olumu lw’obunnabbi olwatandikira mu kitabo kya Danyeri luyongera mu kitabo ky’Okubikkulirwa.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller teyasobola kutegeera obunnabbi obw’ekitabo ky’Okubikkulirwa, kubanga olunyiriri lw’obupagani n’obupapa olweyolekera ddala mu Danyeri lugaziibwa mu kitabo ky’Okubikkulirwa ne lutwaliramu n’obuyinza obunyigirizza obuddako obujja okulabikira mu byafaayo eby’obunnabbi.

“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.

Ng’ayita mu bupagani, era oluvannyuma ng’ayita mu Obwami bwa Paapa, Sitaani yakozesa amaanyi ge okumala ebikumi by’emyaka bingi ng’agezaako okusangula ku nsi abajulizi ba Katonda abeesigwa. Abapagani n’abawagizi b’Obwami bwa Paapa baakubirizibwa omwoyo gumu gw’omusota. Baalina enjawulo emu yekka: Obwami bwa Paapa, nga bwe bweegamba nti buweereza Katonda, bwabadde omulabe ow’akabi ennyo era omukambwe okusinga. Ng’akozesa Romanisimu, Sitaani n’akwata ensi n’agissa mu busibe. Ekkanisa eyeyita ya Katonda yanyigirizibwa n’eyungibwa ku lulwo lwa bulimba buno, era okumala emyaka egisukka mu lukumi abantu ba Katonda ne babonaabona wansi w’obusungu bw’omusota. Era bwe kyatuuka Obwami bwa Paapa nga bwanyagiddwa amaanyi gaabwo, ne busindikirizibwa okukomya okutulugunya, Yokaana n’alaba amaanyi mapya nga gavaayo okuddamu eddoboozi ly’omusota, ne gatwala mu maaso omulimu gwe gumu ogw’enkambwe era oguwenyooma. Amaanyi ago, agasembayo agaanaalwana n’ekkanisa n’amateeka ga Katonda, gaasimbiddwa mu kifaananyi ky’ekisolo ekirina ennyanga ng’eza mwana gw’endiga. Ebisolo ebyaliwo nga tekyajja byava mu nnyanja, naye kino kyava mu nsi, nga kiraga okweyimusa mu mirembe kw’eggwanga erirerobozebwa. ‘Ennyanga ebbiri ng’eza mwana gw’endiga’ ziraga bulungi engeri ya Gavumenti ya United States, nga bwe zirambulwa mu misimbu gyayo ebiri egyasookerwako, Republicanism ne Protestantism. Emisimbu gino kye kyama ky’amaanyi gaffe n’enkulaakulana yaffe ng’eggwanga. Abo abaasooka okufuna obuddukiriro ku lubalama lwa Amerika baasanyuka kubanga baatuuka mu nsi ey’eddembe okuva mu ebiteeso eby’ekyejo eby’Obwami bwa Paapa n’obukambwe bw’obufuzi bw’obwakabaka. Ne basalawo okuteekawo gavumenti ku musingi omugazi ogw’eddembe ly’obwannansi n’ery’eddiini.

“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

Naye okulondoolwa okukakali kw'ekalamu y'obunnabbi kubikkula enkyukakyuka mu mbeera eno ey'emirembe. Ensolo ey'ennyanga ng'ez'amwana w'endiga eyogera n'eddoboozi ly'ejjoka, era 'ekolereza amaanyi gonna g'ensolo eyasooka mu maaso gaayo.' Obunnabbi bulangirira nti aligamba abo abatuula ku nsi bakole ekifaananyi ky'ensolo, era nti 'akwasa bonna, abato n'abakulu, abagagga n'abaavu, ab'eddembe n'abaabusibe, okuteekebwako akabonero ku mukono ogwa ddyo oba ku byenyi byabwe; era nga tewali asobola kugula newaakubadde okutunda okujjako oyo alina akabonero, oba erinnya ly'ensolo, oba omuwendo gw'erinnya lyo.' Bw'atyo Obupulotesitanti bugoberera mu bigere by'Obupapa. Signs of the Times, Novemba 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Eri Miller, ekisolo ekyava mu nnyanja n’ekyava mu nsi mu Okubikkulirwa kkumi n’asatu byakiikirira Ruumi ey’obupagani, nga egobererwamu Ruumi ey’obupapa. Miller era yagezaako okukozesa enkola ye ku Okubikkulirwa kkumi n’omusanvu, naye okuwonyebwa kw’ekiwundu eky’okufa eky’Obupapa, omugabo ogw’obunnabbi ogwa United States n’ogwa United Nations, byali ebweru wa nteekateeka ya Katonda eyali emuweereddwa bamalayika. Eri ye, ekisolo ekyava mu nsi mu Okubikkulirwa kkumi n’asatu kyali Obupapa.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller ye yali omubaka eyali agenda okukozesebwa okuggyako omwambaza ogw’ObuProtesitanti mu mikono gy’abo abeeyita Abaprotesitanti abaava mu Mulembe gw’Ekizikiza. Ekiseera we United States yandiyogera ng’omusota, nga obufuzi obwa Ripabulika bukyuse bufuuke Demokulaasi, era ObuProtesitanti obwava mu mazima ne bugatta wamu ne Gavumenti eyava mu mazima ne biddamu okuggatta Ekkanisa ne Gavumenti, ekyo ekifaananyi ky’Obwa Papa, kyali kikyali eky’omu maaso mu biro bye. Olw’ensonga eyo, yagezaako okuteeka ekitabo ky’Okubikkulirwa mu nteekateeka ya Katonda gye yali yaweebwa bamalayika.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Yalondebwa okutegeera okweyongera kw’okumanya okuleetebwa mu 1798, bwe lwabbikkulwawo olubonekerwa lw’Omugga Ulai oluli mu Danyeri essuula munaana n’omwenda. Future for America kyali kya kutegeera olubonekerwa lw’Omugga Hiddekel oluli mu Danyeri essuula kkumi okutuuka ku kkumi n’ebiri, olwabbikkulwawo mu 1989, nga bwe byannyonnyolwa mu Danyeri essuula kkumi n’emu, olunyiriri olw’amakumi ana, amawanga agakiikirira Obumu bwa Sovyeti obw’edda gaasanyizibwawo obupapa ne Amerika ey’Obumwe.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Enkola ey’emisingi eyaweereddwa b’Abamalayika eri Future for America yasimbiddwa ku kulambulula obunnabbi n’okuteeka obunnabbi mu nkola, mu ngeri y’obumu obw’okusatu bw’eddogo, ensolo ne nnabbi w’obulimba.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

"Ekitangaala Danyeri kye yafuna okuva eri Katonda kyaweebwa okusingira ddala olw'ennaku zino ez'enkomerero. Ebyolesebwa bye yalaba ku mabbali g'Omugga Ulayi n'ogwa Hiddekel, emigga eminene egy'e Sinaali, kati biri mu kutuukirizibwa, era n'ebyo byonna ebyayogerwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Abagoberezi ba Miller baayanjula obubaka bw'omulayika ow'olubereberye n'ow'okubiri, nga balangirira okuggulawo omusango. Future for America eyanjula obubaka bw'omulayika ow'okusatu.

I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

Nze nateeka ensigo, Apolo n’asuuzira; naye Katonda n’akuzisa. Kale oyo ateeka ensigo si kyavaamu, newaakubadde oyo asuuzira; naye Katonda akuza. Era oyo ateeka ensigo n’oyo asuuzira bali omu; era buli muntu alifuna empeera ye ng’okukola kwe bwe kuli. Kubanga tuli bakozi wamu ne Katonda: mmwe muli ennimiro ya Katonda, mmwe muli ekizimbe kya Katonda. Okusinziira ku kisa kya Katonda kye yampa, ng’omuzimbi omugezi, nateekawo omusingi, omu omulala n’azimba ku gwo. Naye buli muntu atunuulire engeri gy’azimbira ku gwo. Kubanga omusingi omulala tewali muntu ayinza okuteeka okuggyako ogwateekebwa, ogwo ye Yesu Kristo. 1 Abakkolinso 3:6-11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Okulangirira mu ngeri entuufu obubaka bw’omalayika ow’okusatu kyetaagisa n’okulangirira obubaka bw’abamalayika ababiri abasooka, kubanga tutegeezeddwa nti tewabaawo obw’okusatu nga tewali obw’asooka n’obw’okubiri. Obubaka obwasooka n’obw’okubiri bye bisingi, ate obw’okusatu lye kkomerero; naye obubaka obw’okusatu tebugaana wadde kuwakana n’obwasooka n’obw’okubiri. Bwe kiba bwe kityo, kiba si bubaka omutuufu.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

Obubaka obusooka n’obw’okubiri bwaweebwa mu 1843 ne 1844, era kaakano tuli mu kulangirirwa kw’obubaka obw’okusatu; naye obubaka bwonna busatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano, nga bwe kyali edda n’edda, nti biddemu okubuulirwa abo abanoonya amazima. Mu kuwandiika ne mu kwogera tulina okulangirira, nga tulaga ennyiriri yaabyo, n’enkozesa y’obunnabbi etutwala ku bubaka bw’omulayika ow’okusatu. Tewasobola kubaawo obubaka obw’okusatu nga tewali obusooka n’obw’okubiri. Obubaka buno tulina okubuwa ensi mu biwandiiko, mu mboozi n’okubuulira, nga tulaga mu nteekateeka y’ebyafaayo eby’obunnabbi ebintu ebibaddewo n’ebigenda okujja. Obubaka Obulondeddwa, kitabo 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Waliwo okutunuulira obulungi ennyo ku byafaayo by’Abagoberezi ba Miller n’ebyaffe. Abagoberezi ba Miller be baali entandikwa, ate ffe tuli enkomerero. Baategeeza ne babeeramu obubaka bw’omumalaika ow’olubereberye n’ow’okubiri. Ffe tutegeeza obubaka bw’omumalaika ow’okusatu. Obubaka bwabwe obubikkuliddwa (ekyolesebwa kya Ulai) busangibwa mu mitwe ebiri egy’ekitabo kya Danyeri, ate obwaffe (ekyolesebwa kya Hiddekel) busangibwa mu mitwe esatu. Baategeera ennaku eyasooka n’ey’okubiri, era ne babeeranga mu kutuukirizibwa kw’ennaku ey’okubiri. Ffe tutegeera era tubeera mu kutuukirizibwa kw’ennaku ey’okusatu. Omusingi gw’engeri gye baakozesa obunnabbi gwali Loma ey’abapagani (omusota omukulu) ne Loma ey’obwa Papa (ekisolo). Omusingi gw’affe ogw’okukozesa obunnabbi ye Loma ey’omu myaka gino ng’ekisolo ekirimu ebice bisatu.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Bwe tutandika okwekenneenya enkula y’Obupapa bwa Roma mu Okubikkulirwa essuula eyekkumi n’omusanvu, ng’eky’omunaana era nga kivudde mu musanvu, kya mugaso okwekenneenya ekyo Abamillerite kye baategeera ku Roma mu byafaayo eby’ensibuko. Malayika ow’okusatu ajja kuba n’ekitangaala ekyeyongera, naye ekitangaala ekyo tekirijja kuwakanagana n’amazima agateekeddwaawo.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Essuula 2, 7, 8, 11 ne 12 ez’ekitabo kya Danyeri zilambulula Loma, awamu n’amaanyi amalala. Tuli mu kunoonyereza ku emitendera ebiri gya Loma nga 1798 tannatuuka; obpagani n’obwa Papa, nga gibeera omusingi gw’engeri Miller gye yakozesa obunnabbi. Miller n’abatandisi balaga nti "abanyazi b’abantu bo" mu Danyeri essuula 11, olunyiriri 14 bakiikirira Loma.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Waliwo waakiri ebintu bibiri eby’omugaso ebyetaagisa okwekenneenya mu nnyiriri guno. Ekigambo “okwolesebwa” ekiri mu nnyiriri guno kye kimu ku bigambo bibiri by’Olwebbulaniya ebiri mu kitabo kya Danyeri ebivvunulwa nga “okwolesebwa.” Ekimu ku bigambo eby’Olwebbulaniya ebivvunulwa nga “okwolesebwa” kye châzôn, era kitegeeza ekirooto, oba obunnabbi, oba okwolesebwa. Ekigambo châzôn kiraga byafaayo eby’obunnabbi, oba ebbanga ly’obudde, era kisangibwa emirundi kkumi mu kitabo kya Danyeri era bulijjo kivvunulwa nga “okwolesebwa.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Ekigambo ekirala eky’Olwebbulaniya ekivvuunulwa nga "ekibonekerwa" kye mar-eh', era kitegeeza "endabika." Ekigambo mar-eh' kiraga endabika emu, mu kiseera ekimu. Ekigambo ky’Olwebbulaniya mar-eh' kisangibwa emirundi kkumi na ssatu mu kitabo kya Danyeri, era kivvuunulwa nga "ekibonekerwa" emirundi mukaaga, emirundi ennya nga "bwenyi," emirundi ebiri nga "endabika," n'olumu nga "ow'endabika ennungi."

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Abanyazi b'abantu bo bakiikirira Loma, era noolwekyo omulamwa gw'obunnabbi ogw’e Loma gwe guteekawo "okwolesebwa" okw'obunnabbi mu kitabo kya Danyeri. Olw'ensonga eno, ky'omugaso nnyo okutegeera obukulu bwa Loma ng'akabonero k'obunnabbi.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Amagezi g’obunnabbi gasaba nti ekigambo “ekyolesebwa” ekiyimirira ebyafaayo eby’obunnabbi kibe kimu n’“ekyolesebwa” ekikwatibwako mu kitabo ky’Okubikkulirwa, kubanga ebyo ebisikiriziddwa Omwoyo biraga nti Danyeri n’Okubikkulirwa bye bimu; bikkwatagana, bituukirizaana, era omulongo ogumu ogw’obunnabbi oguli mu Danyeri gukwatibwamu era guyongerwamu mu Okubikkulirwa. Ebirala ebyo ebyateekebwawo mu Mwoyo gw’Obunnabbi byayingiziddwa dda mu lunyiriri luno lw’ebyawandiiko, n’olwekyo sijja kubiddamu nate. Nja kwongerako akalamwa akalala ke twava dda ku Mwannyinaffe White: nti ebitabo byonna bya Bayibuli bisisinkana era bimalirizibwa mu kitabo ky’Okubikkulirwa. “Ekyolesebwa” ky’ebyafaayo eby’obunnabbi (châzôn) ekisangibwa mu Danyeri era ekiteekebwawo ku nsonga ey’obunnabbi eya Loma, kikiikirira ekyolesebwa ky’ebyafaayo eby’obunnabbi mu Bayibuli yonna. Ebitabo byonna bya Bayibuli bisisinkana era bimalirizibwa mu Okubikkulirwa, era Katonda teyegaanagana Ye yennyini. Tekibawo! Bw’oba olowooza nti abadde atyo, obeera omutegeera bubi. Ekigambo kye kimu eky’Olwebbulaniya (châzôn) kikyusibwaamu nga “ekyolesebwa” mu kitabo ky’Engeri.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Ekyo kye nsonga esooka gye tuyetaaga okulowoozako ku lunniriri luno. Bwe tuba nga tetutegeera Loma bulungi, tetusobola kukakasa okwolesebwa kw’ebyafaayo eby’obunnabbi. Ekyo mu ngeri enkulu kye kiraga engeri Abajesuiti n’abalala mu byafaayo byonna gye bakozesezza—okuleeta enyigiriza z’eddiini ez’obulimba nga bagenderera okuzikiriza ensonga ey’obunnabbi eyogera ku Loma. Nga tukebera okutegeera okw’ensinzi ku Loma, tukirina okubeera n’ekyo mu bwongo.

“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.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Bw’olemererwa okulaba amakulu ga Anti-Kiristu (Loma) ojja kwegatta ne Loma, era obulabula buno buteekeddwa mu mbeera ey’okuba nga osobola oba nga tosobola okutegeera ebitabo bya Danyeri n’Okubikkulirwa. Aba Millerite baazimba okutegeera okw’emisingi kw’ekyeddiini ky’Abadiventisi nga bakusinziira ku kumanya kwabwe ku Loma. Baategeera nti Loma yali eyimirizibwa amaanyi abiri agazikiriza, nti byombi byali emitendera gya Loma, naye tebaali mu kifo kya byafaayo ekibakkiriza okulaba Loma ng’okwegatta okw’ebitundu bisatu, nga bwe kulagibwa mu Kitabo ky’Okubikkulirwa. Kale Danyeri ye musingi nga bwe gwayimirizibwa Aba Millerite, ate Okubikkulirwa lye jjinja ery’akamalirizo nga bwe liyimirizibwa Future for America. Waliwo n’endala ensonga okuva mu Danyeri 11:14 gye twagala okulambulula.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller n’abatandisi baategeera nti ekifaananyi eky’omu kirooto kya Nebukadduneeza kyategeeza obwakabaka buna: Babulooni, Meedi n’Abaperusi, Bugereeki ne Loma. Tebasobola kulaba wala okusinga obwakabaka obw’okuna, kubanga baategeera nti Loma ey’abapapa yali omutendera ogwokubiri gwa Loma, era nti obwakabaka obw’okuna bwaggwa mu 1798. Mu ngeri gye baalaba ebyafaayo, akalambe k’obunnabbi akaali kasigaddeko ke kaali Okudda kwa Kristo okw’okubiri, we ejjinja erisaliddwa okuva ku lusozi ne likuba ebigere by’ekifaananyi. Abamilleraiti baalaba enjawukana ez’obunnabbi wakati wa Loma ey’obwakafiri ne Loma ey’abapapa, naye kubanga baali basindikirizibwa okukwataganya 1798 n’Okudda kwa Kristo, tebaalaba wala okusinga obwakabaka buna.

“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Tutuuse mu biro ebyo nga omulimu omutukuvu gwa Katonda guyimiririrwa n’ebigere by’ekifaananyi mwe ekyuma kyagattibwa n’ebbumba eritamiiridde mu matope. Katonda alina abantu, abantu abalonde, ab’okutegeera kwabwe kuteekwa okutukuzibwa, abatalina kufuuka abatali batukuvu nga bazimbira ku musingi emiti, ettale, n’ebikonge. Buli mwoyo omwesigwa eri amateeka ga Katonda aliraba nti ekiraga enjawulo mu kukkiriza kwaffe kwe Ssabbiiti y’olunaku olw’omusanvu. Singa gavumenti yassa ekitiibwa ku Ssabbiiti nga Katonda bw’alagidde, eyimirirenga mu maanyi ga Katonda era ng’elwanirira okukkiriza okwaawaayo olumu eri abatukuvu. Naye abakulembeze b’ebyobufuzi bajja kuwagira Ssabbiiti ey’obulimba, era bagatta okukkiriza kwabwe okw’eddiini n’okugondera kino ekyazaalibwa kya papasi, nga bakiteeka waggulu okusinga Ssabbiiti Mukama gye yatukuza era n’agiwa omukisa, gye yawawula omuntu agikuume nga etukuvu, ng’akabonero wakati w’Ye n’abantu be okutuuka ku mirembe lukumi. Okugattibwa kw’omulimu gw’ekkanisa n’ogw’obuyinza bw’eggwanga kuggamboolebwa ekyuma n’ebbumba. Obumu buno bukendeza amaanyi g’amakanisa gonna. Okussa ku kkanisa amaanyi g’eggwanga kunaaleeta ebivudde bibi. Abantu bali kumpi nnyo okusukkirira ekkomerero ly’obugumiikiriza bwa Katonda. Bassa amaanyi gaabwe mu byobufuzi, era bagattika ne papasi. Naye ekiseera kijja, Katonda anaabonereza abo abaaggyamu mu nkola amateeka ge, era emirimu gyabwe emibi gibakomererako bo bokka. Okunyonyola Baibuli kw’Abadiventisiti b’Olunaku olw’omusanvu, omuzingo 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Okubikkulirwa essuula ey’ekkumi n’omusanvu kye kulambulula okw’enkomerero ku bwakabaka obwogerwako mu by’obunnabbi bya Baibuli, era kulaga nti obwakabaka musanvu bugudde, ate obw’omunaana bwe b’omukago ogw’ebitundu bisatu ogwa Roma ya mulembe guno. Bwe kiba nti eky’okulabiirako ekyasooka ku bwakabaka mu by’obunnabbi bya Baibuli kiri mu Danyeri essuula ey’okubiri, era ddala bwe kityo; kale eky’okulabiirako eky’enkomerero kirina kulagibwa ng’ekyasooka bwe kiri. Obwakabaka obuna obuli mu Danyeri essuula ey’okubiri busobola bitya okukwatagana n’obwakabaka munaana obuli mu Okubikkulirwa essuula ey’ekkumi n’omusanvu?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Noolwekyo mujje mujjukire nga tugenda mu maaso nti Abagoberezi ba Miller tebaasobola kulaba ebintu eby’obunnabbi ebiyitirira ebyafaayo byabwe. Obubaka bwe baategeera era ne babubuulira bwategeeza nti Okudda kwa Kristo omulundi ogw’okubiri kwe kabonero akaddirira mu byafaayo eby’obunnabbi. Naye singa okutegeera kw’Abagoberezi ba Miller ku Ruumi ng’ekifaananyi ekiteeka omusingi ku kyolesebwa ky’ebyafaayo eby’obunnabbi, era ne Danyeri essuula ey’okubiri, byombi biba mazima g’ensimbuko g’Abagoberezi ba Miller, kino kikkiriziganya kitya n’obwakabaka munaana obw’essuula ey’ekkumi n’omusanvu ey’Okubikkulirwa?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Obanga tokkakasa oba ekifaananyi kya Danyeri essuula ey’okubiri kya nsiseko, ky’olina okukola kwe kutunuulira ebipande by’abasookerwako eby’omwaka 1843 n’ogwa 1850. Byombi biriko ekifaananyi kya Danyeri essuula ey’okubiri. Era ekikulu kye kiri nti Ellen White alaga nti ebipande byombi byakolebwa nga Katonda y’abiragidde era mu nteekateeka ye yennyini.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.

"Ndabidde nti chaati ya 1843 yakulemberwa omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yayagala; nti omukono gwe gwali ku zo ne gukisa ensobi mu nnamba ezimu, nga tewali asobola okugiraba, okutuusa omukono gwe lwe gwaggyibwawo." Early Writings, 74, 75.

Of the 1850 chart she stated:

Ku chaati ey’omwaka gwa 1850 yategeeza nti:

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Nalaba nti Katonda yali mu kufulumizibwa kwa chaati eya Ow’oluganda Nichols. Nalaba nti mu Bayibuli mulimu obunnabbi obukwata ku chaati eno, era ssinga chaati eno yateekebwawo eri abantu ba Katonda, ssinga emala omu, emala n’omulala; era ssinga wabaawo omu ayetaaga chaati empya eyasiigwako langi ku kipimo ekinene, bonna bagyetaaga mu ngeri y’emu.” Manuscript Releases, Voliyumu 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Waliwo olugero olw’edda okuva mu nsi olugamba nti, "Ensobi erina enzira nnyingi, naye amazima galina emu yokka." Waliwo ensobi ennyingi ez’enjawulo ezakozeseddwa okuziyiza abantu okumanya nti Loma ey’omu biro bino, nga kwogerebwa mu Kitabo ky’Okubikkulirwa essuula 17, ye mutwe ogw’omunaana era ng’ava mu musanvu. Omu ku nsobi ezo ezikozeebwa abanoonyereza mu by’eddiini ab’Adiventisi kwe kukyamya ennyanjula y’obwakabaka obw’ebyafaayo. Sijja kwogera wano ku bwakabaka obw’obunnabbi obuli mu Baibuli; bino biri ebyawukana. Obwakabaka obw’obunnabbi busimbibwa ku byayogerwako okusooka mu Danyeri essuula 2, naye waaliwo obwakabaka obw’ebyafaayo obwasooka Babulooni. Ellen White ategeeza bulungi obwakabaka obw’ebyafaayo bwe bwali, naye abanoonyereza mu by’eddiini ab’Adiventisi bagaana obujulizi obusikiriziddwa ne bateekateeka ennyiriri y’obwakabaka obw’ebyafaayo egifuula kizikiza okumanya nti Loma bulijjo evaayo ng’omutwe ogw’omunaana era nga y’ava mu musanvu. Naye Loma ye esimbawo ekyolesebwa.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Abannyonnyozi b’eddiini b’Abadiventisiti n’abo ab’obuProtestanti obujeemu bagamba nti obwakabaka obw’ebyafaayo bwali Misiri, Asiriya, Babulooni, Emedi ne Buperusi, Bugereeki, Roma n’ebikyaddirira. Mukyala White atutegeeza nti waliwo obwakabaka obw’okusatu mu byafaayo, lwe balonda okuleka bweru. Baleka bweru obwakabaka obwo, oba baleka bweru Omwoyo gw’Obunnabbi? Byombi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

Ebyafaayo by’amawanga agalondagana, buli limu nga libeerayo mu kiseera n’ekifo ebyaaliteekebwawo, nga tebalimanyi babeera obujulizi ku mazima ge batategeera makulu, bitugamba. Eri buli ggwanga ne buli muntu ow’ennaku zino, Katonda awadde ekifo mu nteekateeka ye ennene. Leero abantu n’amawanga bapimibwa n’omugo ogupimisa oguli mu mukono gw’Oyo atakola nsobi. Bonna, olw’okusalawo kwabwe bokka, beesalira ekkomerero yaabwe, era Katonda abifuga n’abiragira okutuukiriza ebigendererwa bye.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

Ennono y’ebyafaayo Omukulu ‘NZE NDI’ gy’alambulidde mu Kigambo kye, nga agatta olunyiriri oluvannyuma lw’olulala mu njegere y’obunnabbi, okuva ku butaggwaawo obw’edda okutuuka ku butaggwaawo obw’omu maaso, etubuulira mwe tuli leero mu ntambuliro y’emirembe, era n’ebisoboka okusuubirwa mu biseera eby’omu maaso. Byonna ebyalagulwa mu bunnabbi nga bijja okutuukirira, okutuusa leero, byalondoolwa ku miko gy’ebyafaayo, era tuyinza okuba n’obukakafu nti byonna ebinnajja bijja kutuukirira mu mitendera gyabyo.

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.

Okuggyibwawo okusembayo kw’obufuzi bwonna obw’ensi kulagiddwa bulambulukufu mu Kigambo ky’amazima. Mu bunabbi obwagambibwa nga omusango okuva eri Katonda bw’alangirirwa ku kabaka wa Isiraeri ow’enkomerero, waliwo obubaka buno: ‘Bw’ati bw’ayogera Mukama Katonda; Muggyeho ekitambaala ky’obwakabaka, era muggyeho engule: ... muyimuse oyo ali wansi, era musse wansi oyo ali waggulu. Ndikivuunika, ndikivuunika, ndikivuunika; era tekiribaawo nate, okutuusa lw’ajja oyo alina eddyo lyakyo; kale ndikimuwa.’ Ezekyeri 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

Engule eyaggibwa ku Isirayiri yagenda mu bwakabaka bwa Babulooni, bwa Medi ne Paasi, bwa Buyonaani, ne bwa Loma mu nteekateeka ey’okuddirirana. Katonda agamba nti, ‘Engule teegenda kubeerawo nate okutuusa lw’ajja oyo alina eddembe lyayo; era ndigimuwa.’

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

Ekiseera ekyo kiri ku mulyango. Leero obubonero bw’ebiseera bulangirira nti tuyimiridde ku mulyango gw’ebintu ebinene era eby’ennyikivu. Ebintu byonna mu nsi yaffe biri mu butabanguko. Mu maaso gaffe kituukirizibwa obunnabbi bw’Omulokozi ku bintu ebirina okusooka okubaawo nga tannaddayo: ‘Muluwulira entalo n’ebyogerwa by’entalo.... Eggwanga lirwanye ku ggwe eggwanga, n’obwakabaka ku bwakabaka; era walibaawo enjala, n’endwadde, n’enkankano z’ettaka mu bifo eby’enjawulo.’ Mattewo 24:6, 7.

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

Kiseera kino kirimu enteresi eyasukkiridde eri bonna abalamu. Abafuga n’ab’amagezi mu by’eggwanga, abantu abatuula mu bifo eby’okwesigwa n’obuyinza, n’abasajja n’abakazi ab’alowooza okuva ku mitendera gyonna, bakitaddeko obwegendereza ennyo ku bintu ebiri okubaawo okwetooloola ffe. Batunuulira enkolagana ezirimu obutabanguko n’obutali butebenkevu eziri wakati w’amawanga. Balaba obunyiikivu obusukkiridde obutandise okunywera ku buli kintu eky’ensi, era bategeera nti waliwo ekintu ekikulu era eky’okusala ensala ekigenda okubaawo—ng’ensi eri kumpi n’ettawana ery’amaanyi ennyo.

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

Abamalayika kaakano bali mu kuziyiza empewo z’obutabanguko, zireme kuvuga okutuusa ng’ensi erabuddwa ku kuzikirira okugirindiridde; naye omuyaga guli mu kukungaana, nga gwetegefu okubwatukira ku nsi; era bwe Katonda aliragira bamalayika be okusumulula empewo, wajja kubaawo embeera y’obutabanguko nga tewali kalamu esobola okukifaananyiriza.

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

Baibuli, era Baibuli yokka, ewa okutegeera okutuufu ku bintu bino. Wano we bibikkulirwa ebirabika ebikulu eby’enkomerero mu byafaayo by’ensi yaffe, ebintu ebyo ebimaze n’okulaga obubonero bwabyo mu maaso, eddoboozi ly’okusembera kwabyo lireeta ensi okukankana n’emitima gy’abantu ne gibagwamu olw’entiisa. Education, 178-180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Ekitundu kino kirimu omusana omungi ku kiseera kyaffe, naye kye njagala okulaga kwe nti Sister White alaga bulungi nti obwakabaka obw’ebyafaayo obwaaliwo nga Babulooni tannabaawo bwali Isirayiri, si Asiriya. Abakugu mu by’eddiini bwe bayogera ku bwakabaka obw’ebyafaayo, balekawo Isirayiri nga tebagiteeka mu lukalala lw’obwakabaka obw’ebyafaayo, newaakubadde amaanyi n’ekitiibwa ebyateekebwawo mu mulembe gw’obufuzi bwa kabaka Sulemaani, era newaakubadde obujulizi obutereevu obw’okusikirizibwa kw’Omwoyo obwayitira mu Ezekyeri ne Ellen White obulaga nti engule ya Isirayiri yaggibwako ne eweebwa Babulooni.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Bwe tukozesa okunnyonnyola okw’okusikirizibwa ku bwakabaka bw’ebyafaayo, tusanga nti Isirayiri eteekwa okubalirwa mu bwakabaka ezo. Isirayiri, Asiriya ne Misiri bye bwakabaka bw’ebyafaayo ebyayitawo nga bitangira obwakabaka obusooka mu bunnabbi bwa Bayibuli, obwali Babulooni. Noolwekyo, obwakabaka obw’okuna mu 'ebyafaayo' bwali Babulooni, obw’okutaano bwali Medi ne Buperusi, obw’omukaaga bwali Bugereeki, obw’omusanvu bwali Loma ey’obupagani, ate obw’omunaana bwali Loma ey’ObuPapa, nga eri ku musanvu kubanga eyimirira ekitundu eky’okubiri eky’Obuloma obw’obupagani. Mu bwakabaka bw’ebyafaayo Loma ey’ObuPapa y’ey’omunaana, era eri ku musanvu.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Mu Danyeri essuula ey’omusanvu tulaba obwakabaka obw’obunnabbi bwa Bayibuli bukiikirizibwa ng’ensolo. Babulooni y’empologoma eyaddirirwa eddubu erya Medi ne Perusiya. Ey’okusatu yali Buyonaani ng’engo, oluvannyuma ne Loma ng’ensolo "ey’entiisa era ey’akabi" eyalina "amenyo ag’ebyuma." Ensolo ey’entiisa, ng’ekkiriziganya n’ekifaananyi ekiri mu Danyeri essuula ey’okubiri, ye Loma, obwakabaka obw’okuna mu bunnabbi bwa Bayibuli.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Abamillerite baategeera nti obwakabaka obw’okuna bwe Loma; kale ne balaba engeri ensolo ey’entiisa bwe yalambikibwa, ne bassa ku bwakabaka obw’okuna ennyonnyola zonna ez’obunnabbi ez’ensolo. Baali balaba enjawulo wakati wa Loma ey’obupagana n’e Loma ey’obwa Papa mu kitundu ky’ekyawandiikibwa, naye tebaasobola kulaba obwakabaka obw’okutaano mu buunnabbi bwa Bayibuli, kubanga mu ngeri entuufu baasinzanga ku kyasoose okwogerwako ku bwakabaka mu buunnabbi bwa Bayibuli. Naye enjawulo wakati wa Loma ebbiri eri mu kitundu ky’ekyawandiikibwa, ekitukkiriza okutunuulira enjawulo eyo ng’eyimiriraamu obwakabaka bubiri. Naye kino si kye tukebera kaakano.

Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

Bw’atyo n’agamba nti, Ensolo ey’ennya eriba obwakabaka obw’ennya ku nsi; obwakabaka obwo bujja kuba bwa njawulo ku bwakabaka bwonna, era bujja kulya ensi yonna, era bujja okuginyirira wansi, era bujja okugimenyaamenya. Era empondo kkumi eziva mu bwakabaka buno be bakabaka kkumi abaliyimuka; era omulala alijja oluvannyuma lwabwe; era aliba eyenjawulo ku abaasooka, era aliggyaamu amaanyi ga bakabaka basatu. Era alyogera ebigambo ebikulu okulwanyisa Oyo Ali Waggulu Ennyo, era alinyigirizza abatukuvu ba Oyo Ali Waggulu Ennyo, era alirowoza okukyusa ebiseera n’amateeka; era balimuweebwa mu mukono gwe okutuusa ku kiseera, n’ebiseera, n’ekitundu eky’ekiseera. Naye olukiiko lw’okusala omusango lunaatuula, era baliggya obufuzi bwe, okubumalawo era okubuzikiriza okutuusa ku nkomerero. Danyeri 7:23-26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Obwakabaka obw’okuna mu Danyeri essuula ey’okubiri ye Loma. Enkoona kkumi ziyimirira amawanga kkumi agayimirira obwakabaka bwa Loma ey’obuwaggu, era nga Loma ey’obupapa nga tannafuna obufuzi bw’ensi mu 538, obwakabaka busatu ku ebyo byandiggiddwaawo, oba byandibuwanuddwawo. Awo "enkoona entono" ey’olunyiriri lw’omunaana nga "erina amaaso ng’aga muntu, era n’akamwa akaayogera ebigambo ebinene," eyandiyimukidde. Bwe kiba nti tulina enkoona kkumi mu bwakabaka obw’okuna era esatu ne ziggyibwawo okusobozesa "enkoona entono" okuddira mu kifo enkoona ezo esatu, kale bwe ziggyibwawo enkoona esatu kisigaza enkoona musanvu, ate enkoona entono ye ya munaana, kubanga Loma bulijjo ejja ng’eya munaana era ey’emu ku musanvu. Waliwo omusana mungi ogw’eyogera ku Loma mu ngeri zaayo ebbiri mu ssuula eno, naye wano tutaddeyo bujulizi obw’okubiri nti mu ngeri y’obunnabbi era mu byafaayo, Loma ejja ng’eya munaana era ey’emu ku musanvu.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Mu ssuula omunaana tusangamu okukulaakulanyizibwa kw’essuula omusanvu. Essuula lino nate lilambulula obwakabaka obwogerwako mu bunnabbi bwa Baibuli, naye liwejjako obwakabaka obwasooka obwa Babulooni kubanga bwe Danyeri yafuna kyolesebwa eky’essuula omunaana, enkomerero ya Babulooni yali ya kumpi nnyo. Mu ssuula lino Bamedi ne Baperusi bakikirizibwa endiga ennume eyalina empondo bbiri. Bugereeki bukikirizibwa embuzi ennume eyalina ompondo gumu, ne gumenyeka, ne mu gumenyeka ne muvaamu empondo ennya. Awo “akapondo akatono” ne kagoberera Bugereeki, era nate akapondo akatono kano kakikikirira Loma. Newankubadde Loma teyava butereevu mu bwakabaka bwa Bugereeki, ekitundu kino kiraga akapondo akatono ng’ava mu emu ku mpondo ennya ezazuukira mu bwakabaka bwa Bugereeki oluvannyuma lw’ompondo ogwasooka—ogwakikirizanga Alekisanda Omukulu—okumenyeka. Loma teva mu kika ky’Abagereeki, naye yatandika okuwangula ensi okuva mu kitundu kya Bugereeki, era mu ngeri eyo, yalabika ng’ eva mu emu ku mpondo ezo ennya.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Noolwekyo tusanga mu ssuula munaana omujulizi ow’okubiri oguwagira ebyo ebiri mu ssuula omusanvu. Abameedi n’Abaperusi baalina entiwa bbiri; Bugiriki ne bulina emu, oluvannyuma ne ziyongerwako entiwa endala ennya. Eyo eweza entiwa musanvu nga tekinnaba kuwerwamu eya Loma, kubanga entiwa entono yavayo mu emu ku z’entiwa ennya eza Bugiriki. Bbiri nga tugattako emu n’enya bifuuka musanvu; ate Loma, entiwa entono, ye ey’omunaana, era eva mu abo musanvu. Kisaana okulaba nti omutundu guno ogulaga nti Loma eva mu emu ku ntiwa z’Abagiriki gwe gumu ku mpaka ez’obunnabbi ez’amaanyi ennyo ze Miller n’abo be yakolagana nabo baalina okusisinkana mu byafaayo byabwe.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Abaprotestanti ab’omu byafaayo ebyo baagumira nnyo nga bagamba nti akasonga akatono tekyayinza kubeera Loma, kubanga obunnabbi bulaga nti akasonga akatono kavudde mu ku bumu ku nsonga ennya z’Obugiriki. Noolwekyo baawakanira nti akasonga akatono kaakiikirira Antiyooko Epiifane, omu ku bakabaka ba Seleucid abaayongera okufuga mu byafaayo oluvannyuma lw’obwakabaka bwa Alekisanda Omukulu okugabanwamu nga amaze okufa. Okulivuunana kw’Abamillerite ku nsonga eno kwali kunene nnyo, era ku lubawo lwa 1843 ne bateekako okuwakanira okwo okwasinziira ku nsonga nti Daniyeri yalaba akasonga akatono nga kavudde mu ku bumu ku nsonga ennya z’Obugiriki; kale tekyayinza kumaanjulwa nga Loma, kubanga Loma teyava mu Bugiriki. Ensonga eyo yakosezza ebitundu byonna mu kitabo kya Daniyeri mwe Loma ejulirwamu. Omuddiro gw’Abaprotestanti gwalimu ne kino: nti “abanyazi b’abantu bo” mu luyiriri olw’ekkumi n’enna mu ssuula kkumi n’emu eya Daniyeri balina kubeera Antiyooko Epiifane. Noolwekyo Abamillerite baateekako ku lubawo olwo — olwa 1843 — ekitegeeza kye Sista White eyagamba nti “kwalagirwa omukono gwa Mukama era tekyandibadde kukyusibwa,” ebirowoozo ebikwata ku Antiyooko Epiifane okulaga lwaaki teyandibadde obwakabaka obw’okuna. Loma ye esimba okulabirirwa kw’ebyafaayo eby’obunnabbi, oba kabaka wa Seleucid eyafa nga wayise emyaka egisukka mu kikumi Kristo nga tannazaalibwa ye yakiikirira obuyinza obwaayimirira okumuvuganya ku kusalibwako kwe?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Ekibuuzo ekiyinza okuvawo kye kino: lwaki Danyeri yalagibwa Loma ng’ eva mu mpondo emu ku ez’Obuyonaani, nga Loma te yava ddala mu Buyonaani? Eky’okuddamu kye nti entandikwa y’okwambuka kwa Loma mu buyinza yali mu kitundu ekyo ekyali kya Buyonaani edda; naye lwaki obunnabbi bwalagibwa mu ngeri eyo okusobozesa obutakanya obwo?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Wansonga emu ey’okuddamu—okweyongerako ku mugaso gw’okutegeera we Roma yatandikira okuyimuka—ye nti ekyama ekiraga nti Roma bulijjo eyitibwa ey’omunaana, naye nga era y’emu ku basanvu, kijjibwaamu nga Roma yeegattiddwa n’ettaka ly’e Bugiriki, okulabirira okutegeerezebwa okw’ekyama nti Roma y’emu ku basanvu kubeerewo. Ekyama ekyo kya mugaso nnyo, newaakubadde nga Abagoberezi ba Miller tebaandisobodde kutegeera endowooza eyo nga bwe baali mu mbeera y’ebyafaayo ey’ekiseera kyabwe. Ensonga nti obulambe bwonna obuli, si ku lupapula lwa 1843 lwokka, naye ne ku lwa 1850, buvaamu bifaananyi by’ensonga ez’ogerwako butereevu mu Kigambo kya Katonda eky’obunnabbi, okujjako obulambe obumu obunyweza nti Antiochus Epiphanes si ye buyinza obwayimirira okulwanyisa Kristo, ekikola nti ekyongereddwako ku lupapula kiba kya mugaso nnyo. Nga kya nnaku nnyo nti, bwe Adiventisimu yava ku misingi gyayo, leero basanga nga bayigiriza nti obuyinza obw’olunyiriri olw’ekkumi n’ennya mu Danyeri ekkumi n’emu ye Antiochus Epiphanes so si Roma! Kaakano bayigiriza kye Abagoberezi ba Miller baawakanya n’amaanyi manene okutuuka ne bakiraga ng’omutawana ku lupapula lwa 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Obwakabaka obw’ebyafaayo bulaga nti Loma ejjula nga ey’omunaana era nga y’emu ku musanvu. "Olunyanga olutono" mu ssuula ey’omusanvu oluyogera "ebigambo ebinene eby’okuvuma Oyo Ali Waggulu Ennyo" lujja nga lw’omunaana era nga lumu ku musanvu. Ennyanga ez’essuula ey’omunaana zilaga nti Loma ejjula nga ey’omunaana era nga y’emu ku musanvu.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Mu kiwandiiko ekiddako tunaalowooza ku ngeri Roma ya leero, nga bwe yalagibwa mu Okubikkulirwa 17, gy'efuuka ey'omunaana ate nga eva mu musanvu. Oluvannyuma tunaaddayo ku Danyeri 2 tutegeere lwaki obwakabaka buna obuli mu Danyeri 2, obwo obusooka okwogerwako mu bunnabbi bwa Bayibuli ku bwakabaka, bukwatagana n'obwakabaka munaana obw'Okubikkulirwa 17.