It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Okutegeera obubaka obubikkulirwawo mu Kitabo ky’Okubikkulirwa kyetaagisa nnyo okutegeera ensibuko, enkulaakulana n’amakulu g’Enkyukakyuka ey’eddiini ey’Abaprotestanti. Mu byafaayo by’Enkyukakyuka eyo mulimu ennyiriri ssatu ezikulu ezikwata ku: Bayibuli; engeri entuufu ey’okusaanira okukozesebwa mu kusoma n’okwiga Bayibuli; era n’okumanya nti ababaka abaalondedwa mu mulembe ogwo be b’obubonero obulaga ekkubo mu byafaayo ebyo. Nga bwe kiba bulijjo, Setaani yagezaako okukisa Bayibuli ya King James okuyita mu kuleeta ebikoppi eby’obulimba bingi; era n’agezaako okukisa n’engeri entuufu ey’okutegeera Bayibuli okuyita mu kuleeta engeri ez’obulimba nnyingi; era n’agezaako okukisa n’ababaka abatuufu (obubonero obulaga ekkubo) abaayimusibwa mu lugendo olwo mu byafaayo ebyo.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Naye Setaani teyali bwerere. Kati yegezezzaako kye yegezezzaako mu buli nkyukakyuka endala ey’okutereeza - okulimba n’okuzikiriza abantu nga abasiindikiriza eky’obulimba mu kifo ky’omulimu omutuufu. Nga bwe waaliwo Kristo ab’obulimba mu kyasa ekisooka eky’ekkanisa ya Kristo, bwe batyo ne wavaawo bannabbi ab’obulimba mu kyasa eky’ekkumi n’omukaaga.” Olutalo Olukulu, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Mu byafaayo by'Abamillerite okuva mu 1840 okutuuka mu 1844, olugoye lw'Obupurotesitanti (olumu ku nnyanga ebbiri ku nsolo eva ku nsi, nga ye Amerika) lwatuusibwa ku Obwadiventisi bw'Abamillerite, era ne bafuuka ennyanga y'Obupurotesitanti. Mu kiseera kye kimu, amakanisa agaali gasooka okweyita ag'Obupurotesitanti gaafuuka Obupurotesitanti obwava mu mazima, oba, nga bwe baayitibwa Abamillerite, 'abaana abawala ba Loma.' Bwe Abapurotesitanti baagaana obubaka bw'omalayika asooka mu 1843, baagwa, era Abamillerite ne bayongerayo nga batikkira omugugu gw'Obupurotesitanti. Byafaayo by'Abamillerite byali entikko y'omulimu gwa Katonda mu kuleeta 'Ekkanisa ye mu ddungu' okutuuka ku kutegeera okutuukiridde kw'Ekigambo kya Katonda.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Okuggulawo okusalira omusango ogw’ennonyereza kwaleta okukemebwa kw’amateeka ga Katonda, okusingira ddala ku Ssabbiiti. Okulangirira obubaka bw’omulayika ow’okusatu kwetaaga ekkanisa eyayimirira ku mateeka ga Katonda, agaatabikibwa wansi w’ennono n’emmikolo egy’obupapa mu bbanga ery’ekizikiza. Kristo yabatwala Abaprotestanti mu byafaayo bya 1840 okutuuka ku 1844, n’abalaga okukemebwa kwa Eriya, nga William Miller yali ekyafaananwa kya Eriya; era bwe Abaprotestanti baagaana obubaka bwa Miller ne baddayo e Roma. Okukemebwa okw’obubaka bw’omulayika ow’olubereberye nga bwe kwabuulibwa Miller, kwafaananyizibwa Eriya ku Lusozi Kalumeeri.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaalagaulwa okutuusa ddi wakati w’ebirowoozo bibiri? Singa Mukama ye Katonda, mumugoberere; naye singa Baali, mumugoberere. Naye abantu tebaamuddamu na kigambo na kimu. 1 Bassekabaka 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Mu 1840, bwe baalabaganibwa n’obubaka bwa Eriya, obwakiikirirwa Miller ne malaika ow’olubereberye, Abaprotestanti baalondawo Bbaali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Okutereeza kw’Abaprotestanti kwali okuggulwawo kwa mazima ga Baibuli, okw’atandikira ku “Emmunyenye ey’Enkya,” eyasuubizibwa okuweebwa mu mulembe ogwakiragirwa ekkanisa eya Tiyatira. Okulumba okutuukiririra ku Baibuli kwatandika ebikumi by’emyaka emabega, era kulagiddwa bulungi mu The Great Controversy, naddala mu byafaayo by’Abawaldensi. Mu 1930, Benjamin Wilkerson yafulumya ekitabo, “Our Authorized Bible Vindicated.” Ekitabo kino kiwandiika obujulizi ku ntalo ezalwanyibwa ku biwandiiko ebyatukuvu ebyasooka ebyakozesebwa mu nkomerero okuvvuunula Baibuli ya King James, era ne ku byawandiiko eby’enjawulo eby’ekibulimba ebya Setaani ebyali era ne bikyawagirwa Abakatoliki, ObuProtestanti obuwuguka n’Abadiventisiti ba Laodikiya. Entalo ezo zaatandika kuddala nnyo ng’ebyafaayo by’Abawaldensi tebinnabaawo, naye Abawaldensi be kabonero akalaga ekkubo era n’ekifaananyi ky’abo abaawaayo obulamu bwabwe okutegeeza obukulu bw’ebyawandiiko eby’obutuufu, ebyavvuunulwamu ne bifuuka Baibuli ya King James ey’omwaka gwa 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Okukolebwa kwa Baibuli eya King James mu 1611 kwayitamu enkola enkanankana ey’okuvvuunula eyategekebwa bulungi ennyo. Omulimu ogw’okuvvuunula n’okukubisa mu bitabo Baibuli gwatuukirizibwa mu emitendera musanvu egy’okukola. Era gwatwala emyaka musanvu okutuukiriza, ate emyaka musanvu nga gibalirirwa mu Bayibuli giba ennaku 2,520. Ekyo, mazima, kye kimu n’omuwendo gw’ennaku ez’obunnabbi mwe Yesu yakakasa endagaano n’abangi mu kutuukiriza Danieri 9. Mu makkati g’eyo wiiki entukuvu Kristo yabambibwa ku musaalaba, era mazima Kristo eyabambibwa ku musaalaba ye omutima gwa Baibuli. Emitendera egyo musanvu egyaleeta Ekigambo kya Katonda ekirongoofu gyali gino.

  1. FIRST: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    EKISOOKA: Oluvvuunulo olw’olutandikwa olwakolebwa abantu: Abavvuunuzi nga 50 baagabanyizibwa mu komiti mukaaga, buli emu ng’evunaanyizibwa ku bitundu eby’enjawulo bya Baibuli. Bano baakola okuvvuunula okuva mu nnimi za ddyo (Olwebbulayimu, Olaramaayi, n’Olugereeki) ne bazivvuunulira mu Lungereza.

  2. SECOND: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    EKYOKUBIRI: Okukebera kw’Akakiiko: Oluvannyuma lwa buli kakiiko okumaliriza okutaputa ekitundu, omulimu guno gwakeberwa abammemba b’akakiiko bennyini. Kino kyaleetera okussaamu ebirowoozo by’awamu n’okulongoosa ensobi.

  3. THIRD: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Ekyokusatu: Okukebera kwa Komiti Enkulu: Ebivvuunulwa ebyakolebwa buli komiti oluvannyuma biweereddwa eri ekibiina ekinene ky'abakugu mu masomo, ekyayitibwa Komiti Enkulu. Komiti eno erimu abakiikirizi okuva mu komiti mukaaga ez'okuvvuunula. Baakebera omulimu gwonna, nga bagerageranya era nga bakwataganya ebivvuunulwa ebyava mu komiti ez'enjawulo.

  4. FOURTH: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    EKY’OKUNA: Okukebera okw’okwongerako n’Okulongoosa: Ekiwandiiko ekirongosebwa kya Komiti Enkulu kyazzibwa eri buli komiti okweyongera okukikebera n’okukirongoosa. Omutendera guno ogw’okuddamu emirundi emirala gwayambye okukakasa nti ekivvuunulwa kyali kyenkalanye era kya butuufu.

  5. FIFTH: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Ekyokutaano: Okwekenneenya okw'enkomerero n'okukkirizibwa: Nga buli kimu ku makakiiko gamalirizza ebitereeza byagwo, ekiwandiiko ekisembayo kyatwalibwa eri Akakiiko Enkulu okwekenneenya okw'enkomerero n'okukkirizibwa.

  6. SIXTH: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Eky’omukaaga: Okukkiriza kwa Kabaka n’Okufulumya: Oluvannyuma, ekiwandiko ekitaputiddwa ekyakkirizibwa ne kiwanjulirwa eri Kabaka James I ku lw’okukkiriza kwe.

  7. SEVENTH: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    EKY'OMUSANVU: Bwe yamala okuwa olukusa lwe olw'obwakabaka, envunulo eyo yafulumizibwa mu 1611 ng'Enkyusa ya Kabaka James (Enkyusa Eyakkirizibwa) eya Baibuli.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Ebigambo bya Mukama biri bulongoofu; nga effeeza eyagezebwa mu kalina ak'ettaka, eyatengerezebwa emirundi musanvu. Ai Mukama, onabikuuma; onabikuuma okuva mu mulembe guno emirembe gyonna. Zabbuli 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Mu lutalo lwa Sitaani olw’okulwanyisa Ekigambo kya Katonda, n’obubonero obulaga ekkubo obuyimiririrwa ababaka ab’enjawulo b’ebyafaayo ebyo ebyali birambuluka, awamu n’enkola entuufu ey’okozesebwa mu “kugabanya bulungi” Ekigambo kye, Bayibuli ya King James ey’omwaka 1611 kye kabonero akalaga ekkubo akaalambulwiddwa mu ngeri ey’enjawulo mu Zabbuli ekkumi n’ebiri. Tewalimu ku Bayibuli z’obulimba ez’enjawulo ezakolebwa okuyita mu biwandiiko bya Katolika ebyonoonese ezituukana n’ebipimo bya Zabbuli ekkumi n’ebiri. Omutendera gw’okutukuza ogw’emirundi musanvu, n’ebbanga ly’ennaku 2,520, biraga nti Bayibuli ya King James ye “bigambo ebitukuvu” bya Katonda. Katonda asuubiza okukuuma Bayibuli ya King James ng’Ekigambo kye ekirongoofu emirembe gyonna, era n’asuubiza okuwanirira enkola ya “historicism” eyakozesebwa abaddabiriza b’Abaprotestanti, omwali ne William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Mu kyasa eky’ekkumi n’enna, John Wycliffe, amanyiddwa mu kitabo The Great Controversy nga “ennyenye ey’okumakya ey’Enkyukakyuka,” yakozesebwa Katonda okuvvuunula Bayibuli mu lulimi olutegerekeka n’omuntu wabulijjo. Ye omubaka asimbawo akabonero akalaga entandikwa y’Enkyukakyuka y’Abaprotesitanti.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

Enkyukakyuka ennene Wycliffe gye yatandikawo, eyali egenderera okununula omutima ogwekenneenya n’amagezi, era okuteekula amawanga ag’amaze ebbanga ddene gasibiddwa ku ekigaali ky’obuwanguzi kya Roma, yalina ensulo yaayo mu Bayibuli. Wano mwe mwali ensulo y’omugga gw’emikisa, ogufaanana amazzi g’obulamu, oguyise mu myaka gyonna okuva mu kyasa eky’ekkumi n’enna. Wycliffe yakkiriza Ebyawandiikibwa Ebitukuvu mu kukkiriza okutaliimu kubuusabuusa, ng’okubikkulirwa okwakwatibwa Omwoyo okw’okwagala kwa Katonda, era nga omulamwa ogukwana ogw’okukkiriza n’enkola. Yali ayigiriziddwa okulaba Ekkanisa ya Roma ng’obuyinza obwa Katonda obutakolebwa nsobi, era okukkiriza n’okussaamu ekitiibwa nga tebibuuzibwa enjigiriza n’empisa ezimaze emyaka lukumi nga zisimbiddwa; naye yava ku byonna ebyo n’awulira Ekigambo Ekitukuvu kya Katonda. Buno bwe bwali obuyinza bwe yasaba abantu okukkiriza. Mu kifo ky’Ekkanisa okwogera okuyita mu Papa, yalangira nti obuyinza obw’amazima obwokka buba ddooboozi lya Katonda eryogera okuyita mu Kigambo kye. Era teyagamba bwokka nti Bayibuli ye kubikkulirwa okutuukiridde kw’okwagala kwa Katonda, naye nti Omwoyo Omutukuvu ye mwannyonnyozi waayo yekka, era nti buli muntu, ng’asoma era ng’agezesesa enjigiriza zaayo, ye y’ateekwa okwemanya obuvunaanyizibwa bwe. Bwe batyo n’akyusa ebirowoozo by’abantu okuva ku Papa n’Ekkanisa ya Roma ne abituusa ku Kigambo kya Katonda.

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

Wycliffe yali omu ku banene ennyo mu Batereeza. Mu bugazi bw’amagezi, mu bulambulukufu bw’ebirowoozo, mu buggumu obw’okunywerera ku mazima, era n’obuvumu obw’okulwanirira amazima, waliwo batono nnyo abaamugoberera abaamutuukako mu bintu ebyo. Obutukuvu bw’obulamu, obunyiikivu obutagwamu mu kusoma ne mu mulimu, obwesimbu obutayonooneka, n’okwagala okwa Kristo n’obwesigwa mu buweereza bwe, bye byamumanyisa nga omubereberye mu Batereeza. Era kino newankubadde ekizikiza ky’amagezi n’okuzikirira kw’empisa ebyali bifuga mu mulembe mwe yavaamu.

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

Embeera y’empisa za Wycliffe bwe bujulizi ku buyinza obuyigiriza era obukyusa obuli mu Byawandiikibwa Ebitukuvu. Baibuli ye yamufuula kye yali. Okufuba okutegeera amazima amanene ag’okubikkulirwa kuzza obuggya n’amaanyi mu busobozi bwonna. Kigaziya amagezi, kikaza okutegeera, era kimatiza okusalawo. Okusoma Baibuli kugulumiza ebirowoozo byonna, ebw’awulira bwonna, n’ebyegomba byonna mu ngeri nga tewali kusoma kulala kuyinza kukola. Kuwa okunywera mu kigendererwa, obugumiikiriza, obuvumu, n’obumalirivu; kukungulula empisa era kutukuza omwoyo. Okusoma Ebyawandiikibwa mu ngeri ey’amaanyi era ey’okutya Katonda, okuleeta amagezi g’oyizi mu kukwatagana okutereere n’amagezi agataliiko nsalo, kwandireetedde ensi abantu ab’amagezi ag’amaanyi era agakolera ennyo, era ab’emisingi egy’ekitiibwa ennyo, okusinga byonna ebyavudde mu kuyigiriza okusinga obukugu okuleetebwa eby’amagezi g’abantu. “Okunnyingira kw’ebigambo byo,” bw’agamba omuwandiisi wa Zabuli, “kuwa omusana; kuwa okutegeera.” Zabuli 119:130. Olutalo Olukulu, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Oluvannyuma lw’obujulizi obukwata ku John Wycliffe mu Empaka Ennene, Sista White awadde olukalala lw’abalongoosa abeesigwa (obubonero), olutuuka ku mulongoosi John Knox. Era alaga ekibuuzo ekikulu Maliya Omugabekazi wa Sikotilandi kye yabuuza John Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

John Knox yali avudde ku nnono n’ebyama eby’ekkanisa, okulya ku mazima g’Ekigambo kya Katonda; era okuyigiriza kwa Wishart kwakakasa obumalirivu bwe obw’okuleka okwegatta n’ekkanisa eya Ruumi, n’ayegatta ku abalongoosa eddiini abaatulugunyizibwa. . . .

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

Bwe yatuusibwa okulabagana n’amaaso ne nnamukazi w’e Scotland, mu maaso ge obuggumivu bw’abakulembeze bangi b’Abaprotestanti bwali bukendeereddeko, John Knox n’awa obujulizi obutanyegenyega ku mazima. Teyasendasendwanga; teyatinyanga okutisatiisibwa. Nnamukazi yamuvunaana obujeemu mu by’eddiini. N’agamba nti yali ayigiriza abantu okukkiriza eddiini eyagaanibwa Gavumenti, era mu ngeri eyo n’amenya ekiragiro kya Katonda ekiragira abafugibwa okugondera abafuga baabwe. Knox n’addamu mu bugumu nti:- ‘Olw’okuba eddiini entuufu tefuna wadde ensibuko yaayo newankubadde obuyinza bwayo okuva mu bafuga, wabula okuva eri Katonda ataggwaawo yekka, naye n’abafugibwa tebasisiddwa kuteekateeka eddiini yaabwe ng’ekwatagana n’eby’ayagala abafuga baabwe. Kubanga emirundi mingi, mu bantu bonna, abafuga bebasinga obutamanya eddiini ya Katonda entuufu. Singa ensigo yonna eya Abraham yandibadde mu ddiini ya Falaawo, gwe baali bafugibwa okumala ebbanga ddene, nkusaba, nnyabo, eddiini ki yandibaddewo mu nsi? Era singa bonna mu nnaku z’abatume baali mu ddiini ya bakabaka b’e Ruumi, nkusaba, nnyabo, eddiini ki yandibaddewo kaakano ku nsi? ... Kale, nnyabo, osobola okulaba nti abafugibwa tebasisiddwa ku ddiini y’abafuga baabwe, newankubadde nga balagirwa okubassaamu ekitiibwa.’

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

"Maliyamu yagamba nti, 'Ggwe onnyonyola Ebyawandiikibwa mu ngeri emu, ate bo [abayigiriza ab'e Roma] babinyonyola mu ngeri endala; ndikkiriza ani, era ani ajja kuba omulamuzi?'"

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

"Mumukkirize Katonda, ayogera mu lwatu mu Kigambo kye," omunnongoosereza w’eddiini n’addamu; "era temukkiriza kyonna nga kisukkiridde ku kye Ekigambo kibayigiriza; temukkiriza kimu newaakubadde ekirala. Ekigambo kya Katonda kyennyini kirambulukufu, era ssinga mu kifo kyonna wabaawo obutalambulukuka, Omwoyo Omutukuvu, atawakanya ye kennyini, annyonnyola ekyo mu bifo ebirala n’obulambulukufu obusinga, nga bwe kityo tewasigala kubuusabuusa wabula eri abo bokka abakaka mu butamanyi." Bwe bityo by’eby’amazima omunnongoosereza w’eddiini atatya bye yayogerera mu matu g’obwakabaka, nga obulamu bwe buli mu kabi. N’obuvumu obutatyemuka bwe bumu n’ayimirira ku kigendererwa kye, ng’asaba era ng’alwana entalo za Mukama, okutuusa Scotland lwe yafunira eddembe okuva mu by’obuppaapa. The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Okuteeseganya wakati w’omukulembeze w’Enkyukakyuka ne Nnabagereka kivumbula ensonga eya ssatu mu byafaayo by’Enkyukakyuka, ey’olaga okugezako kwa Ssetaani okukoppa mu bukyamu Baibuli, abalwanirira Enkyukakyuka, n’enkola ey’okuyiga Ebyawandiikibwa. Okuddamu kwa John eri Nnabagereka kwali nti enkola entuufu ye “historicism,” esinziira ku ngeri Omwoyo Omutukuvu gy’anyonnyola olunyiriri olumu lw’ebyafaayo eby’obunnabbi ng’akozesa olunyiriri olulala lw’ebyafaayo eby’obunnabbi.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Ekitangaala kyali kibikkuliddwa mu kizikiza. Wycliffe n’aba refooma abaasooka okutuukira ddala mu byafaayo by’Abamillerite baakozesa enkola y’okuyiga Bayibuli eyayitibwa "historicism." Ebyafaayo by’enkola ey’ebyawandiikibwa Ebitukuvu mu kuyiga Bayibuli bisinga okuyisibwa mu bbali, naye bikulu nnyo okutegeerwa singa omuntu ayagala ddala okulaba obukulu bw’amateeka ag’okutaputa obunnabbi agakkirizibwa era ne gaggobererwa Miller, era oluvannyuma Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Waliwo amakanisa abiri bokka Sister White g’alambulula ng’ekibiina ky’abantu ba Katonda abaalondebwa. Gano ge Isirayiri eya kale n’Ekkanisa ya Abadiventisti Ab’Olunaku Olw’omusanvu.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

"Ensonga lwaki tuyitibwa abantu ba Katonda zisaanidde okuddamu n'okuddamu. Ekyamateeka Ekyokubiri 4:1-13" Manuscript Releases, ekitundu 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Ekkanisa y’abatume, n’ekkanisa eyali mu ddungu mu mirembe egy’ekizikiza kya Papa, teziyitibwanga abantu ba Katonda abaatuumibwa erinnya, kubanga ekigambo kino (ekitegeeza okutuumibwa erinnya) kiyimirira ekkanisa eweereddwa obuvunaanyizibwa okubeera abakwasibwa okukuuma n’okuterekera amateeka ga Katonda, era mu Adiventisimu baali balina okubeera abakwasibwa okukuuma n’okuterekera amazima ag’eby’obunnabbi aga Katonda.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

Katonda ayise Ekkanisa ye mu nnaku zino, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Ng’akozesezza ekisala eky’amaanyi eky’amazima—obubaka bw’omumalayika w’olubereberye, ow’okubiri n’ow’okusatu—abayawudde okuva mu makanisa ne mu nsi, okubaleetera okusemberera awatukuvu gy’ali. Abafuuse abakuumi b’amateeka ge era abateekako obuvunaanyizibwa bw’amazima amanene g’obunnabbi ag’ekiseera kino. Ng’ebyawandiikibwa ebitukuvu ebiweebwa Isirayiri ey’edda, bino bye buvunaanyizibwa obutukuvu obyetaaga okutegeezebwa eri ensi. Abamalayika abasatu ab’Okubikkulirwa 14 bayimiririra abantu abakkiriza omusana gw’obubaka bwa Katonda era ne bagenda ng’ababaka be okulangirira okulabula mu bwanvu ne mu bugazi bw’ensi. Obujulirwa, Voliyumu 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller yakiikirira omubaka omulonde okuggulawo amazima ga Katonda ag’obunnabbi, era bwe by’amazima ebyo byakulembera abantu ku luggi oluggule olw’Ekifo Ekitukuvu Ennyo mu 1844, Katonda n’aggulawo etteeka lya Katonda. Wycliffe ye kabonero akalaga ekkubo mu kuggulawo Baibuli era n’okuzalawo entandikwa y’Enkyukakyuka ey’Abaprotestanti, naye era ye kabonero akalaga ekkubo ku mulimu gwa Katonda ogw’okunyweza “amazima amanene ag’obunnabbi.” John Wycliffe yali enyenye y’oku makya eyategeerekebwa mu byafaayo by’obufuzi bw’obwakapita obw’emyaka 1,260. Omulimu gwe gwatandika mu kyasa kya kkumi n’enna, ne mu kyasa kya kkumi n’omusanvu akabonero akalala ku lulunyiriri olwo lw’obunnabbi kaali okufulumya Baibuli ya King James mu 1611. Ku lulunyiriri olwo oluvannyuma tutuuka ku kabonero akalaga ekkubo aka mateeka ga Miller ag’okunnyonnyola obunnabbi. Miller ye kabonero akalaga ekkubo ku lulunyiriri olwo lw’amazima, era n’amateeka ge gali kabonero. Amateeka ge gajuliza ku kabonero akalaga ekkubo ku nkomerero y’obwadiventisiti, akyeyoleka mu kufulumya “Prophetic Keys.”

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Bwe tutategeera nti amateeka ga Miller gaali akabonero ku kkubo mu linyiriri ly’ebyafaayo eby’obunnabbi, nga galaga omulimu ogw’okukuuma n’okutereka ebiwandiiko bya Baibuli ebyasooka era eby’obutuufu, era n’omulimu ogw’okuggulawo okutegeera okutuufu kwa Baibuli, ekyali kyetaagisa nti abakulembeze b’Enkyukakyuka mu ddiini bakulembeddwamu bategeere era bakozese enkola entukuvu ey’okuyiga eyitibwa “historicism,” tuba nga tetulina bumanyirivu obwetaagisa okumanya amazima ag’obunnabbi agakwata ku mulimu ogw’okuleeta n’okukuuma ekitangaala ky’omumalayika ow’okusatu mu nkomerero y’Adiventisimu. Noolwekyo, ky’ekikulu okwekenneenya mu bufunze linyiriri eryo ly’ebyafaayo.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ekitegeeza ekituufu kyokka eky’ekigambo "Protestant" kwe kuwakanya e Roma. Bw’ekkanisa ekoma okuwakanya e Roma, tekyaba Purotesitanti, era olwo efuuka muwala wa Roma, nga bwe baakola Abapurotesitanti abaagaana obubaka bw’omumalayika ow’olubereberye. Okutegeera okusinga obukulu okwaafuuka "motto" w’Abapurotesitanti abaava mu Kkanisa ya Katolika kwali "Baibuli yokka, era Baibuli yokka." Naye ebyafaayo bikakasa nti Baibuli yetaaga okugabanyibwa mu butuufu.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Fuba nnyo okweyanjula eri Katonda ng’omukozi atalina ky’anaaswala, akozesa mu butuufu ekigambo eky’amazima. Naye weewale ebigambo ebitali bitukuvu n’okuwaayiriza okutaliiko kye kumalira; kubanga byongera obutali butuukirivu. 2 Timoseewo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Enkola y'okuyiga Baibuli gye Abaprotestanti baakulemberwa okugikozesa mu kaweefube waabwe ow'okugaba ddala Ekigambo ky'amazima ye "historicism." Eyo enkola ye Sitaani gye yalondawo okulumba mu ngeri ey'enjawulo ey'obuzito, era n'agilumba ddala.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

Tulina ffe bennyini okumanya: Obukristaayo bwe ki, amazima kye kiri, okukkiriza kwe twafuna kwe ki, n’amateeka ga Bayibuli—amateeka ge twawereddwa okuva eri obuyinza obw’oku ntikko. Ebyawandiiko bya 1888, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Okuggyamu amaanyi enkola y’okutaputa Bayibuli eyaakozesebwanga Abazzaabula okutuusa ne ku William Miller kyategeerekebwa bulambulukufu nti kyatandikira mu kyasa eky’ekkumi n’ettaano, nga kivudde ku musomi w’ekibiina ky’Abajesuiti ayitibwa Francisco Ribera (1537-1591), awereddwa ekitiibwa olw’okusaasaanya ennyonnyola ey’omu maaso. Yawandiika okunnyonnyola ku Kitabo ky’Okubikkulirwa okwateekawo ennyonnyola ey’omu maaso ku bubaka bw’obunnabbi, nga abuggya ku musingi gw’ebyafaayo. Ribera yatondeka eno enkola n’ekigendererwa eky’okuwakanya amazima agagava bulijjo mu nkola ey’okutaputa obunnabbi mu musingi gw’ebyafaayo. Amazima ago gaali nti Papa w’e Roma ye Anti-Kristo gwe by’obunnabbi bya Bayibuli byogerako.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Mu byasa eby’ekkumi n’omusanvu n’eby’ekkumi n’omunaana kijjulikana mu byawandiikibwa nti Abaprotestanti baamanyi nti enkola ey’obulimba eya Ribera yali ya Setaani era eteesigika. Abaprotestanti b’omu mulembe ogwo baawandiika ebitabo n’ebiwandiiko ebipapula okuwakanya “okwogeravogera okutali kwatukuvu era okutaliiko mugaso” kw’omusomi Omujeswiti. Naye mu 1909, embalaasi eya Troyani, Bayibuli ya Scofield Reference, yavaayo, era eby’okulambika ebyateekebwa mu biwandiiko eby’awansi w’omuko bya Bayibuli byaasimbibwa ku njigiriza za Ribera n’Omujeswiti omulala ayitibwa Manuel Lacunza (1731–1801). Lacunza yawandiika ng’akozesa erinnya erya kalamu Juan Josafat Ben-Ezra, era n’ateekawo ekitabo ekitiddwa “Okujja kwa Masiya mu Kitiibwa n’Obukulu.” Nga bwe kyali ne Ribera eyamukulembera, ekitabo ekyo kyali okulumba okutereevu ku kutuukirizibwa kw’obunnabbi obuli mu kitabo ky’Okubikkulirwa.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Sitaani yategeera nti obubaka bwe yali yeetaaga okuteekamu obuzibu n’okubuusabuusa bwabadde obubaka olw’okulabula olw’enkomerero obuva mu Kitabo ky’Okubikkulirwa. Okuyungaamu ebigambo eby’obutali butukuvu n’ebitalina mugaso eby’abasaserdooti babiri b’Abajeswiti mu by’okukwatirako ebiri mu Bayibuli ya Scofield kyamuwa Sitaani omukisa okukulembera Abaprotestanti abajeemye okukkiriza enkola z’Abajeswiti, n’abazibira amaaso ku mazima. Sitaani yakituukiriza bwe yaleeta enkola z’obunnabbi ez’enjawulo z’Abakatoliki ezaggyaawo obusobozeso obw’okumanya bulungi ani gwe Antikulisito ogw’obunnabbi bwa Bayibuli. Tekyali kizibu nnyo eri Sitaani, kubanga Abaprotestanti baali dda baddayo mu Ekkanisa y’e Roma olw’okugaana obubaka bwa Miller mu mwaka gwa 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Waliwo ebitabo n’ebiwandiiko bingi ebyafulumizibwa mu myaka egiyise ebiraga obulumbaganyi bwa Sitaani ku Baibuli, obwatandika mu myaka kikumi egyasooka oluvannyuma lwa Kristo okubambibwa ku musalaba. Obulumbaganyi obwo bwatuuka we bayingiza ebuwandiike by’emikono eby’obulimba okusobozesa okukola Baibuli ez’obulimba. Era Sitaani yalumba n’Abatereezi abaayimusibwa okunyweza Ekigambo kya Katonda nga bakyalamu, era n’oluvannyuma lw’okufa kw’Abatereezi abo.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Tekerezako engeri abannabyafaayo n’abasomi b’eddiini Abadiventista Ab’olunaku Olw’omusanvu ab’amulembe guno bwe bakwatamu ensonga ewerekeye William Miller. Kiri ng’oba nti baamumbulula amagumba ge ne bagasuula mu Mugga Misisipi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

William Miller yali ayongobya obwakabaka bwa Sitaani, era omulabe omukulu n’anoonya si kukoma ku kusazaamu emivuddee gy’obubaka, naye n’okuzikiriza omubaka ye yennyini. Nga Omukulu Miller bwe yateekangako mu nkola amazima ga Byawandiikibwa mu mitima gy’abo abaamuwulira, ekiruyi ky’abo abeeyita Abakristaayo ne kikazibwa okumulumba, nga bwe kyali ne ku Abayudaaya, obusungu bwabwe ne bukazibwa eri Kristo n’abatume be. Abamu ku ba memba b’ekkanisa ne bakubiriza abantu ba wansi, era emirundi mingi abalabe ne bateesa okumuttira nga ava mu kifo we baakuŋŋaanira. Naye bamalayika abatukuvu baali mu kibiina, era omu ku bo, mu kifaananyi ky’omuntu, n’akwata omukono gw’omuweereza wa Mukama ono, n’amukulembera mu mirembe n’amuggya mu kibiina ekisunguwavu. Omulimu gwe gwali tegunnaba kuwedde, era Sitaani n’abaweereza be ne baalemwa okutuukiriza ebigendererwa byabwe. Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Laba engeri ebika ebiri ebyo bimu mu Bwadiventisiti (bannaby’eddiini n’abannabyafaayo) gye bakoze okukendeeza n’okukweka obutuufu bw’amateeka ga Miller, bye Mukyala White atutegeeza nti bijja okukozesebwa abo bonna abalangirira mu mazima obubaka bwa bamalayika abasatu.

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

Abo abakola omulimu ogw’okubuulira obubaka bw’omumalaika ow’okusatu banoonya Ebyawandiikibwa nga bakozesa enkola y’emu Kitaffe Miller gye yakwatanga. Mu katabo katono akayitibwa 'Views of the Prophecies and Prophetic Chronology,' Kitaffe Miller awa amateeka gano agayangu naye ag'amagezi era ag'amugaso agakwata ku kuyiga n'okunnyonnyola Bayibuli:-

“[Rules one through five quoted.]

[Amateeka okuva ku 1 okutuuka ku 5 agateekeddwamu mu nkoote.]

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

"Ekyawandiikiddwa waggulu kye kitundu ku mateeka gano; era mu kunoonyereza kwaffe ku Bayibuli, ffe ffenna tugenda okukola bulungi bwe tugondera emisingi egirambikiddwa." Review and Herald, 25 Novemba 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Nga tetukozezza okwekenneenya emigga esatu egy’olunyiriri lw’ebyafaayo eby’obunnabbi egyegattibwa n’enkulakulana n’okuteekebwawo kw’Ekigambo kya Katonda, tekisoboka okulaba obukulu bw’obujulirwa obw’amaanyi obw’okuwagira William Miller ng’omubaka eyafaananyizibwa Eriya mu ngeri gy’eyayanjuliramu obubaka, era ng’a Musa mu kyasuubizo ekiraga nti Miller aliyimusibwa mu kuzuukizibwa kw’abatuukirivu, era ng’a Erisa mu kwetegefu kwe okuleka ennimiro ye n’aweereza obubaka bwa Eriya. Mukyala White ategeeza nti abasajja ab’amaanyi aba mu Bayibuli abo bonna abasatu bafaaniriza William Miller, ate nga kati ab’ensoma y’eddiini n’abannabyafaayo b’Abadiventisi ab’omu mulembe guno bamutwala ng’abadde wa "omulenzi omwavu w’ennimiro" ow’ekyasa eky’ekkumi n’omunaana.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale yali omu ku bangi abakozi b’enkyukakyuka mu eddiini abayimusibwa mu lunyiriri luno lw’ebyafaayo eby’obunnabbi. Bwe nnyinza okukiyogera bw’enti, ‘ekigendererwa ky’omulimu’ kye yategeeza ng’awanukula abakiise ba Papa be yogerangako nabo kyali nti, "Ndikola bw’enti omulenzi avvuza epulawu amanye Ebyawandiikibwa okusinga ggwe." William Miller ye yali omulenzi omulimi, eyavvuza epulawu era n’atuukiriza obunnabbi bwa Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Ennyanjula eno eyanguyiziddwa nnyo, nga tetuyingizizzaamu ebyafaayo byonna ebyandisobodde okuleetebwa okuwagira ebyo bye twanjudde okutuusa kati. Ka kati tutunuulire obubonero obumu bwa Alufa ne Omega, okutukomyawo ku kutunuulira Miller ng’akabonero akalaga ekkubo era nga omubaka.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Ekitabo kya Danyeri kye ntandikwa y'ekitabo ekirimu ebitabo bibiri. Enkomerero y'ekitabo ekyo ye Ekitabo ky'Okubikkulirwa. Wadde nga biri ebitabo eby'enjawulo bibiri, wamu bifuuka ekitabo kimu.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Emyaka egyayita, nnalina okunyumyagana mu lwatu n’omusomi w’eddiini amanyiddwa bulungi mu Kkanisa y’Abadiventisiti ab’Olunaku Olw’omukaaga, eyakoleranga mu Ekitongole ky’Okunonyereza ku Bayibuli ekya Olukiiko Olukulu lwe Kkanisa y’Abadiventisiti ab’Olunaku Olw’omukaaga. Omusomi w’eddiini oyo yali agezaako okutereeza bye nategeeranga ku nnyiriri mukaaga ezisembayo mu Danyeri essuula ey’ekkumin’emu, era n’entegeera yange ku ky’ekiyitibwa ‘daily’ mu kitabo kya Danyeri. Mu kunnyumya kwaffe okwamala ekiseera, kubanga kwalimu ye okuwandiika ekiwandiiko nange ne nkiddamu; n’addamu nate, nange ne ndamu, ne bigenda bityo bityo. Mu kukolagana okwo yambulira nti mu kakiiko ke yakolerangamu ku Olukiiko Olukulu, ye baamubaliranga ng’omukugu ku kitabo kya Danyeri, era nti munne gwe bakolagana naye baamubaliranga ng’omukugu w’ewo ku kitabo ky’Okubikkulirwa. Mu mpaka zaffe teyayagalanga kuteekako nsonga eziri mu kitabo ky’Okubikkulirwa, wabula yazisindikanga eri munne. Yeyagalanga okukuuma okuteesa mu kitabo kya Danyeri bokka.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Sister White ategeeza bulungi nti Danyeri n’Okubikkulirwa bikola ekitabo kimu. Ku mutendera ogwo biyimirira Baibuli, nga ye kitabo kimu ekizimbiddwa ku bitabo bibiri: Endagaano Enkadde n’Empya. Sister White era ayogerako ku kkanisa ey’Abayudaaya, ey’ekkiriza nti Endagaano Enkadde yekka ye kitabo ekimu; era ayogerako n’abo abanyooma Endagaano Enkadde kubanga bategeera oba beetegefu kutegeera Endagaano Empya yokka. Obujulirwa bwe obw’okusikirizibwa bugamba nti bw’okkiriza Empya yokka obeera ojeemye Enkadde, era ne bwe kibadde mu ngeri endala: bw’okkiriza Enkadde yokka obeera ojeemye Empya. Omusomi w’eddiini bw’agamba nti mukugu mu Danyeri naye si mu Okubikkulirwa abeera azzaamu endowooza ey’Abayudaaya ey’okukkiriza Endagaano Enkadde yokka, era tumanyi gy’eyatwala Abayudaaya. Okulonda olupande olumu ku nsonga eno, okukkiriza Enkadde n’ogaana Empya, oba okukkiriza Empya n’ogaana Enkadde, kye kimu n’okugaana obujulirwa bwonna.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

Omulokozi yabuuza abayigirizwa be oba baategeera ebintu bino. Nabo ne baddamu nti, ‘Weewaawo, Mukama.’ Awo n’abagamba nti, ‘Kale buli muwandiisi eyayigiriziddwa eby’obwakabaka obw’eggulu afaanana n’omusajja nannyini nnyumba, ava mu tterekero lye ebintu ebipya n’ebikadde.’ Mu lugero luno, Yesu yateekera mu maaso g’abayigirizwa be obuvunaanyizibwa bw’abo ab’omulimu gwabwe gwe kuwa ensi omusana gwe baafunye okuva gy’ali. Endagaano Enkadde ye yali Ebyawandiikibwa byonna ebyaliwo mu kiseera ekyo; naye teyawandiikibwa eri ab’edda bokka; yagendererwa okubeera ey’emirembe gyonna era ey’abantu bonna. Yesu yali ayagala abayigiriza b’ennyigiriza ye banonyereze nnyo mu Endagaano Enkadde okuzuula omusana ogukakasa nti ye Masiya eyalagulwa mu bubaka bw’obunnabbi, era ogulaga engeri y’omulimu gwe eri ensi. Endagaano Enkadde n’Empya teziyawukana, kubanga byombi bye eby’ennyigiriza bya Kristo. Ennyigiriza y’Abayudaaya, abakkiriza Endagaano Enkadde yokka, teletwala mu bulokozi, kubanga bagaana Omulokozi, gwe obulamu bwe n’obuweereza bwe byatuukiriza amateeka n’obunnabbi. Era ennyigiriza y’abo abasuula Endagaano Enkadde nayo teletwala mu bulokozi, kubanga egaana ebyo ebirimu obujulizi obutereevu obw’a Kristo. Ababuusabusa batandika nga basaalyiriza Endagaano Enkadde, era kaddako kamu bokka okusazaamu obutuufu bw’Endagaano Empya, ne bwe kityo zombi ne zigaanyizibwa.

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

Abayudaaya balina obuyinza obutono ku nsi y’Abakristaayo okubalaga obukulu bw’ebiragiro, nga mw’otwaliddeko n’etteeka erya Ssabbiiti eriteekwa okugobererwa, kubanga bwe baleeta eby’obugagga eby’amazima eby’edda, basuula ku bbali ebiggya ebiri mu njigiriza za Yesu ze bwennyini. Naye ku luuyi olulala, ensonga ey’amaanyi ennyo lwaki Abakristaayo tebasobola kukosa Abayudaaya okukkiriza enjigiriza za Kristo ng’enjogera y’amagezi ga Katonda, kwe kuba nti, bwe baleeta eby’obugagga eby’ekigambo kye, babiwa ekitiibwa ekitono eby’obugagga eby’Endagaano Enkadde, ebyo bye enjigiriza ezasooka ez’Omwana wa Katonda, okuyita mu Musa. Bagaana etteeka eryayogerwa ku Lusozi Sinaayi, ne Ssabbiiti ey’ekiragiro eky’okuna, eyateekebwawo mu lusuku lwa Edene. Naye omubuulizi w’Enjiri agoberera enjigiriza za Kristo alituuka ku kutegeera okutuukiridde ku byombi Endagaano Enkadde n’Endagaano Empya, alyoke abiyimirize eri abantu mu musana gw’amazima gaabyo ng’ekimu ekitasoboka kuwulwamu—buli kimu kyesigama ku kinnaakyo era ne kimulisa ekirala. Bw’atyo, nga Yesu bwe yabalagira abayigirizwa be, bajja kuleeta okuva mu bugagga bwabwe ‘ebigya n’eby’edda.’ Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Amagezi agaasooka galina enkozesa endala eri Abadiventisiti ba Lawodikiya. Okwewaana nti okukkiriza Bayibuli mu bujjuvu bwayo, Endagaano Enkadde n’Empya zombi, naye n’ogaanira Omwoyo gw’Obunnabbi, kye kimu ddala ne kugwa mu mutego gw’okukkiriza obujulirwa bumwe bwokka. Abajulizi babiri be beetagibwa okuteekawo amazima; kale tekisoboka kuteekawo amazima n’omujulizi omu; era bw’abaawo ageezaako okukikola aba agaanye abajulizi bombi, aba asimbira okukkiriza kwe ku kye bayita ‘amazima agatali gamalirivu’.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Kaakano ndiddamu ekibuuzo ekyali mu kimu ku miwandiiko egyasooka egyabadde gifuluma okuva mu Julaayi 2023. Ekibuuzo kiri nti, "Ekitangaala ekipya ki ekivudde mu Obu-Adiventisimu okuva mu 1863?" Ennaddamu y’emu nti, "Tewali."

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

Ebitabo bya Danyeri n’Okubikkulirwa biri bumu. Ekimu kye bubaka bw’obunnabbi, ekirala kye okubikkulirwa; ekimu kitabo ekiggadde, ekirala kitabo ekigguddwa. Yokaana yawulira ebyama ebyo ebyayogerwa mu kubwatuka kw’enkuba, naye yalagirirwa obutabiwandiika. Okunnyonyola kwa Baibuli kw’Abadiventisi b’Olunaku olw’Omusanvu, Voliyumu 7, omuko 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

N’olwekyo, ebigambo “Alufa ne Omega” biraga nti Ekitabo kya Danyeri kye kya sooka, ate Ekitabo ky’Okubikkulirwa kye kya ssembayo. Ekitabo kya Danyeri kiyimirira entandikwa, ate Ekitabo ky’Okubikkulirwa kiyimirira enkomerero y’eddiini y’Abadiventisiti.

“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.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Mu ntandikwa y’obwadiventisiti, mu misoko gennyini egifuula omusingi omukulu gw’obwadiventisiti, emisoko egyaggulwawo mu mwaka gwa 1798, Yesu yeeyanjula nga “Palmoni,” Omubaliriza Omuwuunyisa. Ku nkomerero y’obwadiventisiti, Yesu yeeyanjula nga “Alufa ne Omega,” omukugu mu nnimi ow’ekyewuunyo, Ekigambo kya Katonda. Olw’ensonga eyo, entandikwa y’obwadiventisiti n’obubaka bw’omulayika ow’okusooka byasibibwa ku biseera. Ku nkomerero y’obwadiventisiti, obubaka bw’omulayika ow’okusatu bujja kusibibwa ku Kigambo kye.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Entandikwa n’enkomerero z’Adiventisimu zibeera mu mulembe gw’ebyafaayo ogw’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli; noolwekyo ne zituukirira mu ntandikwa n’enkomerero ya United States. Ebyafaayo eby’obunnabbi eby’United States bye by’ennyanga bbiri ez’Oburepabulikaani n’Obupurotesitanti. Ku nkomerero y’ebyafaayo ebyo, ennyanga ezo ebbiri zijja kuva ku kifaananyi ky’omwana gw’endiga ne zifuuka ng’enjoka. Oburepabulikaani bujja kyuka bube demokulaasi, era Obupurotesitanti bujja kyuka bube Obupurotesitanti obujeemu. Bwe kitandika okutuuka ku nkomerero ekikopo ky’ekiseera eky’okugezesebwa eri United States, nga bwe kiri kaakano, ennyanga bbiri ez’Oburepabulikaani obujeemu n’Obupurotesitanti obujeemu zijja okutondawo ekifaananyi eky’ekisolo, bityo ne bagatta ekkanisa ne gavumenti mu nnyanga emu eyogera ng’enjoka. Naye Katonda tajja kulekerwa nga talina mujulizi, kubanga mu nkola y’okuleeta okuggwaawo kwa United States, ajja kuyimusa ennyanga entuufu ey’Obupurotesitanti okuwakanya ekifaananyi eky’ekisolo mu United States, era oluvannyuma n’ekifaananyi eky’ekisolo ekiyimirira mu maaso g’ensi yonna. Okuyimusibwa kw’ennyanga ey’Obupurotesitanti ku nkomerero ya United States kujja kutuukirizibwa mu nteekateeka y’ebyafaayo ey’ekika kye kimu nga bwe kwali mu ntandikwa ya United States, ng’ennyanga ey’Obupurotesitanti bwe yayimusibwa. Abantu ab’Endagaano ab’edda bajja kulekebwawo, ate abantu abapya be banaafuuka abantu b’Endagaano Empya. Tewali kipya wansi w’enjuba.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Bwe tukozesa obunnabbi obw’ebiseera obwategeerwa era ne bwaayolesebwa mu byafaayo bya Abamillerite okukebeza Alufa ne Omega, tusanga nti bye bimu ddala. Obunnabbi bwonna obw’ebiseera butandikira mu byafaayo ng’obunnabbi bulangirizibwa, era ebyafaayo ebyo bulijjo biba kigereranyo kya byafaayo ebibaawo ng’obunnabbi butuukirizibwa.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Ebyafaayo eby’obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu byatandikira ku kiragiro eky’okusatu mu 457 BC era ne bimalira ku bubaka bw’omulayika ow’okusatu ku October 22, 1844. Mu kiseera ekyasembera okutuuka kw’ekiragiro eky’okusatu, naye nga tekinnatuuka, omulimu ogw’okuzimba Yeekaalu ne Yerusaalemi gwali guwedde. Mu ngeri y’emu, mu byafaayo ebyasembera okutuuka kw’omulayika ow’okusatu, amazima ag’omusingi g’ekaalu eya Millerite gaateekebwawo.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Mu 1798, obunnabbi bw’emyaka enkumi bbiri, bikumi bitaano n’amakumi abiri, obwatandika mu 723 nga Kristo tannazaalibwa nga kwatandikira ku kusaasaanyizibwa kw’ebika kkumi eby’obukiikakkono, bwatuukirira. Obunnabbi obwo bwalambika ebbanga bbiri eby’emyaka 1260, ebyalaga okunyatirwa wansi kwa yeekaalu ennyini n’Yerusaalemi ennyini nga kukolebwa Roma ey’abapagani ennyini; era ne wagoberera emyaka 1260 gya Roma ey’Abapapa egyanyatirira ekibuga eky’omwoyo n’yeekaalu ey’omwoyo. Obunnabbi bwatandika n’okuzikirira kw’obwakabaka obw’obukiikakkono n’okusaasaanyizibwa kw’abatuuze b’obwakabaka. Mu makkati g’obunnabbi, mu 538, wateekebwa akabonero akalaga okukoma kw’okunyatirira abantu ba Katonda okwakolebwa Roma ey’abapagani, obwakabaka obw’okuna mu bunnabbi bwa Baibuli, era ne kireeta okusaasaanyizibwa kw’ekkanisa ya Katonda mu ddungu ly’ebiseera eby’ekizikiza. Okukoma kw’obunnabbi obwo bw’ekiseera mu 1798 kulaga okukoma kw’obwakabaka obw’okutaano mu bunnabbi bwa Baibuli. Okusaasaanyizibwa kw’ebika kkumi eby’obukiikakkono n’ekkanisa ey’obuKristo eyaddukira mu ddungu, kukiikirira okukuŋŋaanyizibwa kw’abo abaatekerwateekebwa okufuuka eryembe ery’ObuProtestanti. Obubonero obulaga ekkubo emirundi mingi bukiikirirwa n’ebigaana byabyo, era okusaasaana kuyinza okukiikirira okukuŋŋaana, nga bw’Eriya akiikirira Yokaana Omubatiza. Mu kusisinkana kumwe okwo okw’obunnabbi, Eriya tafira, ate Yokaana Omubatiza ye afa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Mu mwaka 677 nga Yesu tannazaalibwa, obwakabaka ob’obukiikaddyo bwa Yuda (era obumanyiddwa mu Byawandiikibwa ng’ettaka ery’ekitiibwa) bwaasaasaanyizibwa okumala emyaaka enkumi bbiri n’ebikumi bitaano n’amakumi abiri, okusaasaanyizibwa okwo ne kuggwaawo nga ku 22 Okitobba 1844. Obunnabbi obwo bwalaga okukandagirirwa wansi kw’abantu ba Katonda, abo Danyeri b’ayita ‘eggye’ mu Danyeri 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Obunnabbi bw’emyaka 2300, obwaggwaawo mu kiseera kye kimu n’obunnabbi bw’emyaka 2520 obwatandikira mu 677 BC, bwalaga okunyirira wansi kw’ekifo ekitukuvu, nga bwe kwalangirirwa mu Danyeri 8:13, 14. Obunnabbi bw’okusaasaanyizibwa kwa Yuda mu 677 BC bwakulembeddwamu okulumba okusatu okwava eri Nebukadduneeza, era obunnabbi obwo bwaggwaawo ku kutuuka kw’obubaka obw’okusatu ku October 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Obunnabbi bubiri obw’emyaka 2520, obuggwa mu 1798 n’omu 1844 nga buli kimu kiggwira ku mwaka gwakyo, bulaga emyaka 46 egy’okuzimba omusingi gwa Yeekalu ly’Abamillerite. Musa yamala ennaku 46 ng’afuna ebiragiro ku ngeri y’okuzimba Yeekalu, ate okuzza obuggya kwa Yeekalu lya Kerode mu biseera bya Kristo kwamala emyaka 46, ne kuggwira mu mwaka ogw’okubatizibwa kwa Kristo. Nga amaze okubaatizibwa n’agenda mu ddungu ennaku 40, era bwe yaddayo, yayonja Yeekalu omulundi ogwasooka, Abayudaaya abeenkayana ne baagala okumanya mu buyinza ki mwe yakolera ekintu ekyo.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Era embaga ya Paasika ey’Abayudaaya yali kumpi okutuuka, ne Yesu n’ayambuka e Yerusaalemi. N’asanga mu yeekaalu abo abaaguzisanga ente ennume, n’endiga, n’enjiba, era n’abakyusa ensimbi batuudde. Awo bwe yakola ekiboko ky’emiguwa emitono, n’agobamu bonna mu yeekaalu, awamu n’endiga n’ente; n’ayiwa ensimbi z’abakyusa ensimbi, n’avuunika ebimeza; n’agamba abo abaaguzisanga enjiba nti, Muggyeewo ebintu bino wano; temufuula nnyumba ya Kitange nnyumba y’obusuubuzi. Abayigirizwa be ne bajjukira nti byawandiikibwa nti, Obuggya bw’ennyumba yo bunziridde. Awo Abayudaaya ne baddamu ne bamugamba nti, Akabonero ki otulaga, nga okola ebintu bino? Yesu n’abaddamu n’abagamba nti, Mumenye yeekaalu eno, era mu nnaku ssatu ndigizimba nate. Awo Abayudaaya ne bagamba nti, Yeekaalu eno bazimbye okumala emyaka amakumi ana mu mukaaga; naawe ogiyimusa mu nnaku ssatu? Naye yayogera ku yeekaalu y’omubiri gwe. Awo bwe yazuukira mu bafu, abayigirizwa be ne bajjukira nti byeyali abagambye; ne bakkiriza Ebyawandiikibwa n’ekigambo Yesu kye yayogera. Yokaana 2:13-22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Yeekalu ya Abamillerite yazimbibwa mu bbanga lya myaka 46 okuva mu 1798 ku nkomerero y’obunnabbi obusooka obw’emyaka 2520, era ne kuggwaawo oluvannyuma lw’emyaka 46 bwe kyatuukirira obunnabbi obw’okubiri obw’emyaka 2520 mu 1844. Eyo myaka 46 yatandika n’okujja kw’omalayika asooka era n’eggwa n’okujja kw’omalayika ow’okusatu, kubanga Kristo yagamba nti yeekalu ye ejja kuyimizibwa mu nnaku ssatu. Bw’oba tokkiriza kulaba bino eby’obutuufu, kiva ku nsonga bbiri ezisinga ennyo, okusinga ku nsonga eziyinza okuba mu mutima ogutayagalira era ogutakyusiddwa. Ensonga eyasooka ye nti tokkiriza okutunula Ekigambo ky’Obunnabbi mu ndowooza nti ebyafaayo biddamu; toli mu ndowooza ey’ebyafaayo. Ensonga endala ye obutayinza okukozesa ebigambo eby’efaananizo ebiwandiikiddwa mu Kigambo kya Katonda nga Kigambo kya Katonda kye kyabiteekamu. Entandikwa z’obunnabbi buno bwonna zilangira enkomerero, era bulijjo ziraga bingi okusinga ebyafaayo byokka ebiddamu.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Baibuli egamba nti tuli ekaalu ya Omwoyo Omutukuvu, era omubiri nga ekaalu gukolebwaamu chromosomes amakumi ana mu mukaaga. Abasayansi abanoonyereza ku chromosomes ezo batutegeeza nti chromosomes amakumi abiri mu ssatu ag’obusajja n’amakumi abiri mu ssatu ag’obukazi ziteekeddwa okwetooloolera ku puroteeni efaanana ng’omusalaba.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Mu Danyeri 12 mulimu obunnabbi obw’ebiseera busatu obugattiddwa wamu; obwasooka bukwata ku kusasaanyizibwa kwa maanyi g’abantu abatukuvu, ekiraga “emirundi musanvu” egiri mu Leevitiko 26. Okusasaanyizibwa kwa maanyi g’abantu abatukuvu okwatuukirizibwa ku bo kwali kwa myaka 2520, naye mu Danyeri 12 kyogerwako kitundu eky’enkomerero, ekyaayo eky’okubiri, ky’ekiseera ekyo kyokka. Kiyolesa Danyeri ng’ataategeera kye kyategeeza ekigambo ekyalangirirwa.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Era ne mpulira omusajja ayambadde engoye ez’oliriini, eyali ku mazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo abalamu emirembe gyonna nti kiriba ebbanga, n’ebibanga, n’ekitundu ky’ebbanga; era bwe anaaba amaze okusaasaanya amaanyi g’abantu abatukuvu, ebintu bino byonna biriggwaawo. Nange ne mpulira, naye saategeera: ne ndyoka ngamba nti, Ai Mukama wange, enkomerero y’ebintu bino eriba etya? Danyeri 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Danyeri 12 alaga obubaka obuvumbulibwa mu kiseera ky’enkomerero, ekyali mu 1798. Mu kyawandiiko kino Danyeri ayimirira William Miller, ekifaananyi ekikulu ky’ab’amagezi mu byafaayo ebyo. Miller yasooka okutwalibwa eri obunnabbi bw’emyaka 2520 obuli mu Leevitiko 26, era mu ennyiriri 7 ne 8 ayimirira ab’amagezi abateekwa okutegeera bulungi amazima nti okusaasaanyizibwa okw’emyaka 2520 kukakasiddwa ddala ng’okusaasaanya kwa Katonda abantu be.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Era obanga mu bino byonna temumpuliriza, ndibabonereza emirundi musanvu olw’ebibi byammwe. Era ndimenya amalala ag’amaanyi gammwe; era ndifuula eggulu lyammwe okuba ng’eryuma, n’ensi yammwe ng’ekikomo. Eby’Abaleevi 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Amalala” ga Isirayiri eky’edda gaali bwe baakkirizibwa okugaana Katonda nga kabaka waabwe ne balonda kabaka w’omuntu. Amalala gaabwe, agakulembera okugwa (Engero 16:18), gaali okwegomba okufaanana obwakabaka bwonna obubabeetoolodde obusinza ebifaananyi. Okusookera ddala okuggibwawo obwakabaka obwa mu bukiikakkono, n’oluvannyuma obwa mu bukiikaddyo, kyali okusaasaanyizibwa kw’obuyinza (kabaka) mu 723 BC ne 677 BC, nga bwe bikulikirana.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller yali akiikirira ab’amagezi abaategeera okweyongera kw’obumanyi okwaggulwawo mu nnyiriri ezasooka ez’omu Danyeri essuula 12, era mu lunyiriri 7 n’8 Danyeri alagibwa ng’ataategeera enkwatagana wakati w’emyaka 1,260 n’emyaka 2,520 egy’okusaasaanyizibwa kw’abantu ba Katonda. Danyeri akiikirira abantu ba Katonda ku nkomerero y’Obudiventisi, nga ne Miller akiikirira abantu ba Katonda ku ntandikwa y’Obudiventisi. Ku nkomerero y’Obudiventisi, ekizibu kye kimu kyabeerawo, kubanga Obudiventisi bwe bwateeka ku bbali okutegeera kwa Miller ku ‘emirundi musanvu,’ ne kibawaliriza okutegeera emyaka 1,260 yokka nga Emyaka egy’ekizikiza. Ab’amagezi ku nkomerero baalina ekizibu ekifaanagana ekyetaagisa okumalawo, nga Danyeri ne Miller bwe balaga. Lwaki ebigambo eby’omu Eby’Abaleevi essuula 26 byakozesebwa okulaga emirundi esatu n’ekitundu mu kifo ky’emirundi musanvu?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end 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.

Miller teyatereeza ddala ekizibu kino, naye mu 1856 ekitangaala ekipya eky’obunnabbi eky’enkomerero kyayanjulibwa mu lunyiriri lw’ebiwandiiko mukaaga ebyatamalizibwa, nga bilambulula ‘ebiseera musanvu’ nti byakiikirira emyaka esatu n’ekitundu egy’Looma ya bapagani nga eyanyatirira Isirayiri wa Katonda w’omubiri, ne bigobererwa emyaka esatu n’ekitundu egy’Looma ey’obwapaapa nga eyanyatirira Isirayiri ow’omwoyo. Waddewo emyaka musanvu oluvannyuma, Adiventisimu yagaana ddala ekitangaala kyonna eky’ebiseera musanvu, n’eteekawo ekizibu kino eri ab’amagezi mu kiseera eky’enkomerero mu 1989, nga bwe byalambikiddwa mu Danyeri 11:40, amawanga agakiikirira Soviet Union ey’edda ne gasangulwa obwapaapa n’Amerika.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Ekitangaala ekyasooka ekyaweebwa eri Miller kyagaanibwa mu mwaka gwa 1863, era ekitangaala ekyasembayo ku nsonga eyo Hiram Edson ye yawa mu biwandiiko mukaaga ebyo. Ebiwandiiko ebyo byalekerwa, era oluvannyuma lwa myaka musanvu (ebiseera), amaanyi g’Isirayiri ey’omu kiseera kino gaateekebwa ku bbali, okwefaananyiriza amakanisa ag’obusinza sanamu, ge myaka emitono egyasooka gaamanyiddwa bulungi ng’abawala ba Babulooni. Ebiiseera musanvu eby’Abaleevi amakumi abiri mu mukaaga, nga enjigiriza y’obunnabbi, byafuuka ejjinja ery’okuvuunika, era ekikolwa ky’amalala kya Isirayiri ey’edda, nga kirabikira mu kwegomba kwabwe okufuna Sawulo okubafugira ng’kabaka, kyaddamu okukolebwa. Yesu akiikirira enkomerero wamu n’entandikwa.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Ekitabo kya Danyeri kiraga obunnabbi bw’emyaka 1290, era awamu n’obunnabbi bw’emyaka 1335, ebyo byombi bitandika ku kuggyibwawo kwa 'ekya buli lunaku' mu 508. Okuggyibwawo kwa 'ekya buli lunaku' kitegeeza okuggibwawo okw’okuwakanya kwa Ruumi ey’obupagani eri okutumbulwa kw’obuyinza bwa Papa mu 538. Waliwo ebbanga ly’okukyuka ery’emyaka 30 nga tekinnaba kuteekebwawo obuyinza bwa Papa ku nnamulondo y’ensi mu 538, era emyaka 1260 egisigaddewo ne gaggwa mu 1798. Emyaka 30 egy’okukyuka okuva mu bwakabaka obumu okudda mu bulala giraga emyaka egy’enkomerero egy’obufuzi bwa Papa egyaleetedde obwakabaka obwa mukaaga obw’obunnabbi bwa Bayibuli okuteekebwawo ku nnamulondo y’ensi mu 1798. Entandikwa y’obunnabbi bw’emyaka 1290 eraga okukyuka okuva mu bwakabaka obumu obw’obunnabbi bwa Bayibuli okudda mu bwakabaka obuddako obw’obunnabbi bwa Bayibuli, era n’enkomerero y’obunnabbi obwo bwe kityo.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Obunnabbi obw’emyaka 1335 obwatandika ku kujjibwawo kwa "the daily" mu 508 buggwa mu 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Okuva ku kiseera we kinaaggyibwawo ekiweebwayo eky’obulijjo, n’ekivve ekireetera okuzikirira we kinaayimirizibwa, walibaawo ennaku 1,290. W’omukisa oyo alindirira, era n’atuuka ku nnaku 1,335. Danyeri 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Obunnabbi bw’emyaka 1335 bwaggwa mu mwaka gwa 1843, era Daniyeri agamba nti abo "abalindirira" okutuukirizibwa kw’obwo bunnabbi banaweebwa omukisa. Sister White agamba bw’ati.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Omukisa guliko amaaso agaalaba ebintu ebyalabibwa mu mwaka gwa 1843 ne gwa 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Noolwekyo, okutandika kw’obunnabbi olw’emyaka lukumi mu bikumi bisatu mu amakumi asatu mu ttaano kulaga enkyukakyuka okuva mu ddiini ey’obupagani okutuuka ku ddiini ey’obwapapa, bwe kityo ne kulaga enkyukakyuka okuva mu ObuProtestanti okutuuka ku ObuProtestanti obwa Millerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Abadiventisiti abo abagaana amazima ag’ensibuko g’enzikiriza ey’Abadiventisiti, bagaana obunnabbi bw’ebiseera bwonna bye baayanjula abaMillerite, naddala n’eminyaka enkumi bbiri mu bikumi bisatu ez’omu Danyeri 8:14. Bayinza nnyo okugaana ensonga eno, naye kiyinza okulagibwa mu ngeri ey’amagezi nti ensonga eno ya mazima; naye ensonga gye nkwogerako kaakano eri ya njawulo, kale nkirekeewo ekyo ku kaseera kano nga tugezaako okuleeta ekiwandiiko kino ku nkomerero yaakyo.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Okusasaanyizibwa kw' "ettaka ery'ekitiibwa" erya Yuda mu 677 BC kulaga okuyinyirirwa kw' "eggye" mu Danyeri 8:13, 14, era kwolesa ku kuteekebwawo kw'ettaka ery'ekitiibwa ery'omu kiseera kino, United States. Emyaka 2300 egy'ennyiriri ezo zimu gatandika mu 457 BC, era galaga okuyinyirirwa kw' "ekifo ekitukuvu."

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC ne 457 BC ze nnaku ezikwataganibwa olw’enkolagana wakati w’abantu ba Katonda n’ekifo ekitukuvu kya Katonda. Ku nga 22 Okitobba 1844, Katonda yazza wamu mu kiseera kye kimu eggye n’ekifo ekitukuvu. Emyaka bikumi bibiri mu abiri ebiri wakati wa 677 BC ne 457 BC bitegeeza ekiseera Katonda lwe yataddewo akabonero ku kkubo akulaga okweyongera kw’ekitangaala. Ku nga 22 Okitobba 1844 ekitangaala kya malayika ow’okusatu kyatuuka, ekitangaala ky’ekifo ekitukuvu ne kitandika okwaka, era waaliwo eggye okulangirira ekitangaala.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Mu lunyiriri olw’obunnabbi olulaga entalo essatu ze Setaani ne Kristo beeyingizamu, Bayibuli ya King James ey’omwaka gwa 1611 yafulumizibwa. Nga wayiseewo ddala emyaka bikumi bibiri mu amakumi abiri, mu 1831, William Miller yafulumya obubaka bwe omulundi ogwasooka:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

Mu bbanga lya myaka mwenda William Miller yakakasa nti alina okuwa obubaka bwe eri amakanisa; naye yalindirira, ng’asuubira nti waakubaawo omuntu ow’obuyinza amanyiddwa anaalangirira amawulire amalungi ag’Omulokozi ajja vuba. Mu kulindirira bwe kityo, yakakasa mazima g’obubaka; baalina erinnya nti balamu, naye baali nga bafa mu bwangu. Mu 1831 Miller yawa enjigiriza ye esooka ku eby’obunnabbi. Steven Haskell, Omulabi wa Patimo, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Katonda yakuuma ebiwandiiko ebyatukuvu eby’obutuufu eby’ensibuko ebyakozesebwa okuteekawo Bayibuli. Oluvannyuma n’aleeta Bayibuli Ye mu 1611. Awo n’ayimusa omubaka eyandikozesa amateeka agasangibwa, agaggyibwamu era agataddewo mu Bayibuli okuleeta obubaka bwa Malayika asooka. Mu 1831, obubaka bwa Miller bwateekeddwawo, nga bwe kyali mu byafaayo bya Kristo obubaka ne buteekebwawo Yokaana Omubatiza, era nga bwe bugenda buteekebwawo mu buli entambuza ey’okutereeza. Obubaka bwa Miller, obubaka bwa Malayika asooka obutegeeza okuggulibwawo kw’okusala omusango, buwagirwa butereevu mu kukozesa ekiseera ky’obunnabbi eky’emyaka bikumi bibiri mu amakumi abiri. Kye kyali obubaka bw’okulabula ku ntandikwa y’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli—Amerika.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Mu 1996, obuweereza bwa Future for America bwatandikibwa, era obubaka bwa malayika ow’okusatu obwabadde bugguddwawo mu 1989—obubaka obulambulula okuwonyebwa kw’ekiwundu ekitta eky’obufuzi bwa Papa n’etteeka lya Sande erijja mangu—bwawandiikibwa ne bwasasanyizibwa mu magazini eyitibwa The Time of the End. Obubaka ku nkomerero y’Adiventizimu bwabadde butegekeddwamu mu ngeri entongole, nga bwe bwali butegekeddwamu ku ntandikwa. Ku ntandikwa obubaka bwasimbibwa ku biseera era bwakiikirira okukulaakulana okw’omu maaso kw’amazima agali mu Kigambo kya Katonda. Mu 1996, emyaka 220 oluvannyuma lw’okutandikibwawo kwa Yunaitedi Steeti mu 1776, obubaka ku nkomerero y’Adiventizimu bwategekebwa mu ngeri entongole era bwakiikirira okukulaakulana okw’omu maaso kw’obubaka bwa bamalayika basatu.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Nga tukyogera ku byafaayo ebifaanagana eby’ennanga eya Republican n’ennanga eya Protestant mu byafaayo by’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, kiba kyetaagisa okutegeera nti ennanga eya Protestant ye ani era ani gw’etali.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Fuba nnyo okweyanjula eri Katonda ng’omukozi atalina ky’anaaswala, akozesa mu butuufu ekigambo eky’amazima. Naye weewale ebigambo ebitali bitukuvu n’okuwaayiriza okutaliiko kye kumalira; kubanga byongera obutali butuukirivu. 2 Timoseewo 2:15, 16.