The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Olunyiriri lw’obunnabbi olulambulula ekiseera Amerika lw’ekola ekifaananyi eri ensolo n’eky’ensolo lubaawo nga ekyembe ky’ObuProtestanti kiri mu kukola ekifaananyi kya Kristo. Okukolebwa okwo kulambululiddwa bulambulukufu mu Danyeri essuula ey’ekkumi, nga Danyeri alaba ekyolesebwa ekya “marah”, eky’ekyuma ekweroberamu ekivaako. Danyeri akiikirira abo abatunuulira Kristo, era bwe batyo ne balabisa empisa za Kristo. Abo 144,000, abakiikirirwa Danyeri mu ssuula ey’ekkumi, bakola ekifaananyi kya Kristo munda mu bo, bokka nga bwe batunuulira empisa ze. Nga batunuulira ne bakyuka.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Ekifaananyi ky’ensolo kifaanana ensolo, era okutondebwa kw’ekifaananyi ky’ensolo kwe kugezesebwa okukulu eri abantu ba Katonda, mwe gunaasalirwamu eby’obulamu bwabwe obutaggwaawo. Bwe amakanisa g’Abaprotestanti ganaatwala obukulembeze bwa gavumenti ya United States, ganaabanga gatondezza ekifaananyi ky’enkola ey’ekkanisa n’obufuzi, ekiraga entegeka y’okulamulira eyakozesebwanga obuyinza bwa Papa nga tekinnaggibwaawo obuwagizi bw’ebyobufuzi. Mu kiseera kye kimu ekifaananyi kya Kristo kijja kutondedwa mu bantu be ab’ennaku ez’enkomerero. Naye, waaliwo abo abaali ne Danyeri abatawalaba okwolesebwa, kubanga baatiina okwolesebwa ne badduka. Baaleemererwa mu kugezesebwa okw’okutondebwa kw’ekifaananyi ky’ensolo, olw’okugaana okukkiriza ekifaananyi kya Kristo okutondebwa munda mu bo mu kiseera ky’okugezebwa.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Ensonga ey’eby’omwoyo ey’okuddamu ekifananyi ekituukirira ng’omuntu atunuulira endabirwamu eriyimirira Kristo, era kubanga ekibonekezo kya “marah” kye ekireetawo, ekifananyi kya Kristo ekiri mu ndabirwamu kireeta ekifananyi kya Kristo mu bantu. Endabirwamu ennyini eraga ekifananyi ky’omuntu atunuulira mu yo, naye mu nkozesa ey’eby’omwoyo y’ensonga eno wabaawo ebikyusakyusa ebikwatagana n’endabirwamu. Abo abali ba ‘wuliriza ekigambo kyokka, so si bakozi,’ ‘beetunuulira bo bennyini, ne bagenda mu kkubo lyabwe, era amangu ago ne beerabira engeri y’omuntu gye baali.’ Batunuulira endabirwamu ne balaba buntu bwa muntu bwokka.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Ab’ekibiina ekirala abatali bawulizi abeerabira, wabula abakola omulimu, balaba etteeka lya Katonda; balaba Kristo mu ndabirwamu. Omulimu kwe kumanya nti omusingi gw’okweerekanako gulina obuliwo ddala obw’obutonde n’obw’omwoyo. Danyeri ayolesa abo abaakola ‘omulimu’, kubanga mu mitwe gy’omwenda n’egyekkumi alaga omulimu oguzalawo omusingi gw’omwoyo ogw’okweerekanako.

In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

Mu nnaku ezo nze Danyeri nnali nkukungubaga okumala wiiki ssatu ezijjuvu. Ssaalya omugaati omulungi, tewaayingira ennyama newaakubadde wayini mu kamwa kwange, era ssaafukako mafuta n’akatono, okutuusa wiiki ssatu ezijjuvu lwe zaatuukirira. Danyeri 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriel yali awadde Daniel okunnyonnyola okutono ku kyolesebwa ky’omutwe ogw’omunaana, naye Daniel yali tategedde kyonna.

And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

Era nze Danyeri ne nzirika, ne ndwaira ennaku eziwerako; oluvannyuma ne nnyimuka ne nkola emirimu g’obwakabaka; ne neewuunya ekyolesebwa, naye tewaali n’omu eyakitegeera. Danyeri 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Sista White atutegeeza nti Danyeri yali anoonya okumanya ensobanuro y’obubaka obw’omutwe ogw’omunaana ogw’ekitabo kya Danyeri, obubaka bwe Gabriel yali aleese eri Danyeri mu mutwe ogw’ekkenda.

“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

N’obunyikivu obuppya era obusukkiridde, Miller n’ayongera okukebera obunnabbi, nga n’ennaku n’eby’ekiro byonna abiweyamu okusoma ebintu ebyali kaakano byalabika nga by’obukulu obusukkiridde era ebyawambye amagezi ge gonna. Mu kitundu eky’omunaana eky’ekitabo kya Danyeri teyasanga kabonero konna akalaga we nnaku 2300 zaatandikira; malayika Gabuliyeri, newankubadde yali alagiddwa okusobozesa Danyeri okutegeera ekwolesebwa, yamunnyonnyolaamu kitundu kyokka. Nga okutulugunyizibwa okw’entiisa okwali kujja okutuuka ku kkanisa bwe kwayanjulwa mu kwolesebwa kw’omunabbi, amaanyi g’omubiri ne gamulemererako. Teyasobola kugumiikiriza kusukkirayo, era malayika n’amuleka okumala akaseera. Danyeri ‘yazirika, era n’alwala ennaku ezimu.’ ‘Era nnamangala olw’ekwolesebwa,’ bw’agamba, ‘naye tewali yategeera.’

“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

Wabula Katonda yali alagidde omubaka we nti: ‘Tegeereza omusajja ono ekyolesebwa.’ Ekiragiro ekyo kyateekwa okutukirizibwa. Mu kugondera ekyo, malayika, oluvannyuma lw’akaseera, n’addayo eri Danyeri, n’agamba nti: ‘Kati nzijidde okuwa ggwe obumanyirivu n’okutegeera;’ ‘kale tegeera ekigambo, era tekereza ku kyolesebwa.’ Danyeri 8:27, 16; 9:22, 23, 25-27. Waaliwo ensonga emu ey’amaanyi mu kyolesebwa eky’omutwe ogwa 8 eyali esigadde nga teyanjawuziddwa, nga ekozezza ku kiseera—ebbanga ly’ennaku 2300; n’olwekyo, malayika mu kwaddamu okunnyonnyola kwe n’assa nnyo essira ku nsonga ez’ekiseera. Olutalo Olukulu, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Mu mutwe ogw’ekkumi tutegeezebwa nti Danyeri yali ategeera “ekyolesebwa” n’“ensonga”, naye Danyeri yayagala ekitangaala ekisingawo; kyeyava yateeka omutima gwe okuzuula okutegeera okwo, n’asiiba ennaku amakumi abiri mu emu. Bwe yakola atyo, akiikirira abo ab’ennaku ez’enkomerero abategeera enkola ey’omwoyo ey’okwefaananyiriza, erabikirwa mu nkola ey’obutonde ey’okwefaananyiriza. Okutegeera okwo kulabikibwa mu bikolwa byabwe, era ebikolwa byabwe Danyeri abiraga ng’okunoonya okutegeera okutereevu ku Kigambo kya Katonda eky’obunnabbi. Eky’enjawulo ekirabikira ddala ku abo abaadduka ku kyolesebwa kwe kuba nti tebaali banoonya okutegeera okutereevu ku Kigambo kya Katonda eky’obunnabbi.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Amazima g’ekigambo kya Katonda eky’obunnabbi mwe Danyeri alabisibwa ng’alina enjala y’okutegeera ge kitangaala ky’ennaku ez’enkomerero, kubanga Danyeri akiikirira 144,000. Noolwekyo, Danyeri akiikirira ekibinja ky’abo abanoonya okutegeera ekitangaala ky’ekigambo kya Katonda eky’obunnabbi, ekiragibwa ng’ekigezo eky’enkomerero nga tekinnaggwaawo ekiseera eky’ekisa. Mu ngeri eyo, Okubikkulirwa kwa Yesu Kristo kwe kuggulwawo nga tekinnaggwaawo ekiseera eky’ekisa, naye era kye kigezo ekiragibwa ng’okutondebwa kw’ekifaananyi ky’ekisolo.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Okutondedwa kw’ekifaananyi ky’ensolo kulaga mu butereevu engeri ekifaananyi ekyo gye kitondebwamu. Amazima ago tegayinza kumalirizibwa mu butuufu nga tetusookanga kumanya ekintu ekikulu ekigezesebwa, ye ensolo. Ye ensolo etekaawo era ekakasa engeri ekifaananyi gye kitondebwamu.

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

Naye “ekifaananyi eri ensolo” kye ki? Era kinaakolebwawo kitya? Ekifaananyi kikolebwa ensolo erina enkoona ebbiri, era kiba ekifaananyi eri ensolo. Kiyitibwanso ekifaananyi ky’ensolo. Bwe kityo, okutegeera ekifaananyi bwe kiri n’engeri gye kinaakolebwamu tusaanidde okwekenneenya obutonde bw’ensolo yennyini—obufuzi bwa Papa.

“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

Ekkanisa ey’ensooka bwe yonooneka, ng’evudde ku bwangu bw’Enjiri era nga yakiriza emikolo n’empisa z’abapagani, yafiirwa Omwoyo n’amaanyi ga Katonda; era, olw’okwagala okulamulira emitima gy’abantu, yanoonya obuwagizi bw’obuyinza bwa gavumenti. Ebyavaamu byali Obwa Papa, ekkanisa eyafuga obuyinza bwa gavumenti ne ebukozesa okutuukiriza ebigendererwa byayo, okusingira ddala mu kubonereza 'obuyigirize obuzikyamu.' Okusobola okuteekawo ekifaananyi ky’ekisolo mu United States, obuyinza bw’eddiini bulina okufuga gavumenti ey’obwannansi mu ngeri nti obuyinza bw’eggwanga nabwo bukozesebwe ekkanisa okutuukiriza ebigendererwa byayo. The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Okusobola "okuyiga ekifaananyi bwe kiri era engeri gye kinaateekebwawo, tusaanidde okunoonyereza ku nkula y’ensolo yennyini—obupapa." Ensolo yennyini eteekawo ekyolesebwa ekiba ekigezo ky’ennaku ez’enkomerero, ekireetebwaawo nga katono nnyo nga tennaggalaawo ekiseera ky’okusaasirwa. Danyeri yategeera ekyolesebwa n’ensonga.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Mu mwaka ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Ekyolesebwa kye "mareh" eky'emyaka enkumi bbiri ne bikumi bisatu. "Ekintu" kye kigambo ky'Olwebbulaniya "dabar," kitegeeza "ekigambo." Ekigambo kye kimu ("dabar") ekivunuliddwa nga "ekintu" mu olunyiriri olusooka kivunuliddwa nga "ensonga" mu essuula ey'omwenda, olunyiriri olw'amakumi abiri mu ssatu.

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Weewaawo, bwe nnali nkyayogera mu kusaba, era n’omusajja Gabulieri, gwe nnali ndabye mu kwolesebwa ku ntandikwa, ng’abubuuka mangu, n’ankwatako mu kiseera ky’ekiweebwayo eky’akawungeezi. N’anjulira, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nzize okuwa amagezi n’okutegeera. Ku ntandikwa y’ebisaba byo ekiragiro kyavaayo, nange nzize okukulaga; kubanga oyagaliddwa nnyo: kale tegeera ensonga eno, era tekereza ku kwolesebwa. Danyeri 9:21-23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabuliyeri ajja eri Danyeri ng’addamu okusaba kwe, okwaali kukwatagana n’okutegeezebwa Danyeri kwe yali afunye nga amaze okutegeera nti yali mu buddu obwalagibwa mu kusaasaanyizibwa okwogerwako mu Eby’Abaleevi omutundu ogwa amakumi abiri mu mukaaga.

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

Mu mwaka ogwasooka ogw’obwakabaka bwe nze Danyeri ne ntegeera mu bitabo omuwendo gw’emyaka Mukama gwe yayogera eri Yeremiya nnabbi, nti emyaka ensanvu ginaatuukirizibwa mu kuzikirira kwa Yerusaalemi. Danyeri 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Obuddu obwalagibwa Yeremiya bwaleetedde Danyeri eri obuddu bw’emirundi musanvu obwawandiikibwa Musa, obwali byombi "ekirayiro" era "ekikolimo."

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Weewaawo, Abaisiraeri bonna baamenye amateeka go, ne bava mu kkubo baleme kugondera eddoboozi lyo; ky’ensonga lwaki omukolimiro gufukiddwa ku ffe, n’ekirayiro ekyawandiikiddwa mu mateeka ga Musa omuddu wa Katonda, kubanga twamuyonoonera. Era akakasa ebigambo bye, bye yayogera ku ffe ne ku balamuzi baffe abaabalamulira ffe, mu kutuleetera ekibi ekikulu: kubanga wansi w’eggulu lyonna tewali kyakolebwa nga bwe kyakolebwa ku Yerusaalemi. Nga bwe kiwandiikiddwa mu mateeka ga Musa, ekibi kino kyonna kitutuuseko: naye tetwasaba mu maaso ga Mukama Katonda waffe, okusobola okukyuka okuva mu bibi byaffe, ne tutegeera amazima go. Danyeri 9:11-13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Okusinziira ku bajulizi babiri ba Yeremiya ne Musa, Danyeri yategeera nti okuzikirira okuleeteddwa ku Yerusaalemi kwali "oluvumo" "lwa Musa" olwaali "lufukiddwa ku" Isirayiri ey'edda. Mukyala White ayita obujulizi bwa Yeremiya "Obujulizi eri Ekkanisa," era mu ngeri eyo ekyo kiraga nti Yeremiya ye Mwoyo gw'Obunnabbi ogw'ennaku ez'enkomerero, kubanga "Obujulizi eri Ekkanisa" mu nnaku ez'enkomerero kye kino ddala. Yeremiya akiikirira Mwoyo gw'Obunnabbi, ate Musa akiikirira Baibuli.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Daniyeri akiikirira abo ab’ennaku ez’enkomerero abategeera okuva mu bajulizi abo babiri nti basaasaanyiziddwa, era abategeera okuva mu Baibuli n’Omwoyo ogw’Obunnabbi nti bazuukusiddwa, nga Daniyeri bwe yazuukusibwa okutegeera nti yali mu buddu, era nti obuddu obwo bwalagibwa mu Kigambo kya Katonda eky’obunnabbi.

The experience of God’s last-day people is the experience of the ten virgins.

Obumanyirivu bw’abantu ba Katonda ab’ennaku ez’enkomerero kye kimu n’obumanyirivu bw’abawala ekkumi.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Ebbanga ery’okulindirira mu lugero lw’abawala abatamanyi musajja kkumi likiikirira okuzuukusibwa bwe bumu Danyeri bwe yalina mu ssuula ey’omwenda. Nga asinziira ku bajulirwa ababiri abatukuvu, Danyeri yategeera nti obulamu bwe bwonna bwali butuukiriza obubaka bw’obunnabbi obw’omu mu Kigambo kya Katonda. Obunnabbi obwo bwalaga Danyeri ekiragiro ku eky’okukola ekyali kyetaagisa, Danyeri alyoke abe ng’ategekeddwa ku byali bigenda okumutuukako mu ssuula eddirira ddala. Era bw’otyo, abalondoozi ba Miller bwe baatuukiriza olugero lw’abawala abatamanyi musajja kkumi, nabo baalina okuzuukusibwa okulaba nti okusuulibwa essuubi okw’asooka n’okulwawo kyabaleetera okwebaka. Abannabbi bonna bakiikirira ennaku ez’enkomerero.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Okuzuukuka kwa Danyeri n’okwa Abamillerayiti bye bajulizi babiri b’okuzuukuka kw’abantu 144,000 mu nnaku ez’enkomerero.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

Yesu n’eggye ly’eggulu lyonna baabatunuulira n’okusaasira n’okwagala abo abaali balindirira n’essuubi erisanyusa, nga baayegomba nnyo okulaba Oyo emyoyo gyabwe gwe baayagalanga. Bamalayika baali babazungulula okubanyweza mu ssaawa ey’okugezesebwa kwabwe. Abo abaagaanye okuwaniriza obubaka obw’omu ggulu baasigala mu kizikiza, era obusungu bwa Katonda bwaca ku bo, kubanga baagaana okuwaniriza omusana gwe yabasindikira okuva mu ggulu. Abo beesigwa abaali basuwaziddwa, abataategeera lwaki Mukama waabwe teyajja, tebaasigala mu kizikiza. Nate baakulizibwa eri Bibulazabwe okunoonya ebiseera eby’obunnabbi. Omukono gwa Mukama gwaggibwawo ku miwendo, era ensobi n’ategeezebwa. Baalaba nti ebiseera eby’obunnabbi byatuuka mu 1844, era nti obujulizi bwebwe bennyini bwe baali baaleetedde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwalaga nti byandikomye mu 1844. Omusana oguva mu Kigambo kya Katonda gwayaka ku mbeera yaabwe, ne bazuula nti waliwo ekiseera eky’okulindirira—‘Newankubadde ng’olwolesebwa lulwawo, mululindirire.’ Mu kwagala kwabwe okw’okudda amangu ddala kwa Kristo, baalabirako okulwawo kw’olwolesebwa, okwategekebwa okulaga abo abalindirira mu mazima. Nate ne babeera n’ekiseera ekirambikiddwa. Naye nnalaba nti bangi ku bo tebaasobola kusituka okusinga ku kusuwazibwa kwabwe okw’amaanyi ennyo okuddamu okufuna ekigero ky’obugumu n’amaanyi ekyali kyalabikira mu kukkiriza kwabwe mu 1843. Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Mu kutuukirizibwa kw’olugero, Abagoberezi ba Miller "baali batwalidde ku bbali okulwawo kw’okwolesebwa," naye "ne baddamu" "ne batwalibwa eri Baibuli zaabwe okunoonya ebiseera eby’obunnabbi. Omukono gwa Mukama ne guggyibwawo ku miwendo, era ensobi ne eyannyonnyolwa." Danyeri yatwalibwa eri Baibuli era "omukono gwa Mukama" ne guggyibwawo ku "biseera eby’obunnabbi," era Danyeri, nga omukola, si muwulizi bwokka, mu kukkiriza okw’ekikolwa, bwe yalaga nti yategeera obubaka bwa Yeremiya ne Musa ng’atuukiriza ebiragiro ebiweebwa mu Eby’Abaleevi amakumi abiri mu mukaaga wamu n’obujjanjabi n’okutereeza ku mbeera ey’okusaasaana kw’abantu ba Katonda, olwo "ennyonnyola" ne eweebwa Danyeri.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Abantu emitwalo kkumi n’ennya n’enkumi nnya bwe banaatuukiriza ebbanga ly’okulindirira ery’olugero mu kutuukirizibwa kwalyo okwasembayo era okusukkiridde mu nnaku ez’enkomerero, banaakikola mu kiseera ng’ “okutondebwa kw’ekifaananyi ky’ensolo” kye kibeera ekigezo kyabwe ekikulu.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

"Ekibala bwe kimala okutuuka, amangu ago ayingiza ekiso, kubanga omuvunyo gutuuse." Kristo alindirira n'okwegomba okunene okulabisibwa kwe mu ekkanisa ye. Ekikula kya Kristo bwe kinaabeera nga kiddibwamu mu bujjuvu mu bantu be, olwo alijja okubatwala ng'abe be. Christ's Object Lessons 69.

“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

Ekizikiza eky’okutegeera Katonda bubi kye kikuutikidde ensi. Abantu bali bafiirwa okumanya ekikula kye. Kitegeereddwa bubi era ne kifaananyiziddwa bubi. Mu kiseera kino obubaka okuva eri Katonda buteekwa okulangirirwa, obubaka obuwa omusana mu ngeri gye bukosa era obulokola mu buyinza bwabwo. Ekikula kye kirina okumanyizibwa. Omusana gw’ekitiibwa kye, ogw’obulungi bwe, ogw’okusaasira kwe, n’ogw’amazima ge gulina okumulisa mu kizikiza ky’ensi.

“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

Kino kye mulimu nnabbi Isaaya kye yalambulula mu bigambo bino, ‘Ayi Yerusaalemi, ggwe oleeta amawulire amalungi, gulumiza eddoboozi lyo n’amaanyi; ligulumize, totya; gamba ebibuga bya Yuda nti, Mwe laba Katonda wammwe! Laba, Mukama Katonda ajja n’omukono ogw’amaanyi, era omukono gwe guna mufugira; laba, empeera ye eri naye, n’omulimu gwe guli mu maaso ge.’ Isaaya 40:9, 10.

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

"Abo abalindirira okujja kw’Omugole balina okugamba abantu nti, 'Laba, Katonda wammwe.' Okumasamasa okwasembayo kw’ekitangaala eky’okusaasira, obubaka obwasembayo obw’okusaasira obw’okuweebwa eri ensi, kwe kubikkulirwa kw’obutonde bwe obw’okwagala. Abaana ba Katonda balina okulaga ekitiibwa kye. Mu bulamu bwabwe n’obutonde bwabwe balina okubikkula kye kyabakoleredde ekisa kya Katonda." Christ's Object Lessons, 415.