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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Six

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisti ab’Olunaku olw’omusanvu eya Lawodikiya - Ennamba amakumi asatu mu mukaaga

Number Thirty-Six

Ennamba eya amakumi asatu mu mukaaga

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Mu "bustle," kwe James White agamba nti kyali okusaasaanyizibwa kw’Abamillerite oluvannyuma lwa Okitobba 22, 1844, William Miller yaloota ekirooto mu 1847, era oluvannyuma lw’emyaka ebiri ne bamuzika.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> Sing’a William Miller yabadde asobodde okulaba ekitangaala ky’obubaka olw’okusatu, ebintu bingi ebyali bimulabikira ng’ebizikiza n’eby’ekyama byandibadde binnyonnyoddwa. Naye baganda be baayatula okwagala okuzito ennyo n’okumufaako ennyo, n’alowooza nti tasobola okwesumulula ku bo. Omutima gwe gwali guyegamira amazima, n’alyoka atunuulira baganda be; baagiwakanya. Yandisobodde okwesumulula ku abo abaali bayimiridde wamu naye mu kulangirira okujja kwa Yesu? Yalowooza nti ddala tebandimukyamuza.

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> Katonda yakkiriza agwe wansi w’amaanyi ga Setaani n’obugabe bw’okufa, era n’amukweka mu ntaana okuva eri abo abaali bulijjo bamuggya ku mazima. Musa yasobya ng’ali kumpi okuyingira mu Nsi Eyasuubizibwa. Kye kimu, nalaba nti William Miller naye yasobya ng’ali kumpi okuyingira Kanaani ey’eggulu, mu kukkiriza obusobozi bwe obw’okukosa abalala okubeera ku ludda olw’okuwakanya amazima. Abalala be baamukulembera okutuuka ku kino; abalala be balitwalirwako omusango gwakyo. Naye bamalayika bakuuma enfuufu ey’omuwendo ey’omuddu ono wa Katonda, era alivayo ku ddoboozi ly’akagombe akasembayo.

> “A Firm Platform

> Pulatifomu Ennywevu

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> Nalaba ekibiina ekyayimiridde nga kikuumiddwa bulungi era nga kinywevu, nga tekiwaayo kisa eri abo abanditataganyizza okukkiriza okwateekebwawo mu kibiina. Katonda n’abatunuulira n’okusiima. Nnandayibwa entambiro essatu—obubaka bwa malayika obusatu: obw’olubereberye, obw’okubiri, n’obw’okusatu. Malayika eyambanga n’aŋŋamba nti, ‘Zisanze oyo anaasitulawo ejjinja oba n’akunyulula akapini ku bubaka buno. Okutegeera kwa mazima okw’obubaka buno kwe kwa mugaso ogw’obulamu ddala. Ekomerero y’emimeeme esinziira ku ngeri gye byakkirizibwaamu.’ Nnatambuliziddwa nate okuyita mu bubaka buno, ne ndaba engeri abantu ba Katonda gye baasasudde bbeeyi ennyo okufuna obumanyirivu bwabwe. Bwaafunibwa okuyita mu kunakuwala kungi n’entaalo enkambwe ennyo. Katonda yabatwala mpola mpola, sitepu ku sitepu, okutuusa lwe yabateeka ku lupulatifoomu olunywevu olutasobola kusitulibwa. Nnalaba abantu okusembera olupulatifoomu ne baleekebeza essinziiro lyayo; abamu, nga basanyuka, ne bayimirira ku yo amangu ddala. Abalala ne batandika okunenyeza essinziiro lyayo. Baayagala okuteekebwamu entereeza, era ne basuubira nti olwo olupulatifoomu lubeera lutuukiridde okusinga, n’abantu babeera basanyufu nnyo. Abamu ne bavayo ku lupulatifoomu okulukebera ne balangirira nti lwateekebwawo mu ngeri embi. Naye nnalaba nti kumpi bonna baayimirira bungi ku lupulatifoomu, ne bawabula abo abaavaako okulekera awo okwemulugunya; kubanga Katonda ye Omuziimbi Omukulu, era baali balwana naye. Ne bajjukira ne banyumya emirimu egyewuunyisa gya Katonda egyabaleetereza ku lupulatifoomu olunywevu, ne nga beegasse wamu ne baleetereza amaaso gaabwe mu ggulu ne mu ddoboozi eddene bagulumiza Katonda. Ebyo ne bikwata ku mitima gy’abamu ku abo abaali beemulugunyizza ne bava ku lupulatifoomu, ne mu ngeri ey’okwetowaza ne baddayo ne bayimirira ku yo nate. Early Writings, 258.

## Miller’s Wonderful Works

Emirimu Egyewuunyisa gya Miller

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

"Omulimu omw’ekitalo" ogwa William Miller gwaleeta "omusingi omugumu" ogwali "empulatifomu enkalakalira, etatasobola kusitulibwa." "Omusingi" gw’ "empulatifomu etatasobola kusitulibwa," n’okulumba okwaddirira okwakolebwa ku "mpulatifomu" n’ "omusingi" byombi ebyateekebwawo oluvannyuma lw’okufa kwa Miller mu 1849, byalambuliddwa mu kirooto kye.

William Miller is the symbol of the foundations of Adventism.

William Miller ye akabonero k’emisingi gy’Obwadiventisti.

He is also the symbol of Millerite history from 1798 unto 1863.

Era ye kabonero k’ebyafaayo by’Abamillerite okuva mu 1798 okutuusa mu 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Era ye akabonero k’ebyafaayo by’AbaMillerite okuva mu mwaka gwa 1798 okutuuka mu mwaka gwa 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Era ye akabonero k’ebyafaayo eby’abamalayika basatu okuva mu 1798 okutuuka ku tteeka erya Ssande.

He is represented by the forty-six years from 1798 unto 1844.

Ayimiririrwa emyaka amakumi ana mu mukaaga okuva mu 1798 okutuukira ddala mu 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

Ayimirirwa n’ennamba "220," mu bw’ekwatagana n’ennamba eza 2,520 n’eza 2,300.

He is represented by the “seven times”—the 2,520.

Ayimiririzibwa "ebiseera musanvu"—2,520.

He is represented by the 2,300.

Ayimiririzibwa 2,300.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Ebirooto ebibiri bya Miller byalagirirwa mu kifaananyi mu birooto ebibiri bya Nebukadduneeza eby’omu mutwe ogw’okubiri n’ogw’okuna mu kitabo kya Danyeri.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Ebbanga erya 1798 litandika ne Nebukadduneeza, era likoma mu 1863 ku Beresaza.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Ebbanga okuva mu 1798 okutuuka ku tteeka erya Ssande littaandikira ku Nebukadduneeza era likoma ku Berusaza.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Nga akabonero k’ebyafaayo by’Abagoberezi ba William Miller, ye akabonero w’emisingi egiyimirira amazima agabikkulibwa wakati w’okubikkulibwa okw‘Alufa’ okwa 2,520 n’okw‘Omega’ okwa 2,300. Mu kwogerera ku kirooto kya William Miller, James White yalambulula nti “ekisumuluzo” kyali enkola ya Miller ey’okunoonyereza mu Bayibuli. Enkola eno ye kisumuluzo kya Dawudi ekyateekebwa ku kibegabega kya Miller, kubanga yalaga obunnabbi bw’emyaka 2300 obwaggwaawo Isaaya 22:22 bwe bwatuukirizibwa nga 22 Okitobba, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Amazima agaatandika okubikkulibwa okuva mu 2023 okweyongerayo, gennyini ge gaalambululwa dda mu nnyanjula 95 za ‘Habakkuk’s Tables’, era kaakano gateekebwa mu nsengeka empya ey’ ‘Obumazima’.

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Okukoowoola kw’eddoboozi mu ddungu mu Julaayi 2023 kwategeeza nti okukaaba n’okukungubaga byali byetagisa eri abo abaalina okwenenya olw’okulangirirwa okw’ennaku eya nga 18 Julaayi 2020. Abo abandibadde mu bawala ab’amagezi baalina okwenenya nga bakkiriziganya n’okusaba kwa Danyeri essuula ey’omwenda, kwe kusaba kw’abo abayogerwako mu Leviitiko 26 abategeera nti basaasanyiziddwa.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Bwe Miller ategeeza nti, “Nga bwe nnali ntya, nga nkaaba era nga nkukungubaga olw’okufiirwa kwange okunene n’obuvunaanyizibwa obuli ku nze, ne nzijukira Katonda, ne musaba n’obunyiikivu nti ansindikire obuyambi. Amangu ddala oluggi ne luggulwawo, era omusajja n’ayingira mu kisenge, abantu bonna ne bavaamu; ate ye, ng’alina burashi y’enfuufu mu mukono gwe, n’aggulawo amadirisa, n’atandika okukukuuta enfuufu n’ebisasiro n’abiggya mu kisenge.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Omulyango ogwaggulawo gwali omutima gwa Miller, lwe "yasaba n'amaanyi" "obuyambi." Yesu, nga Omujulirwa Omutuufu eri Lawodikiya, akuba ku mitima ng'anoonya okuyingira. Omulyango bwe gwaggulawo, enteekateeka ey'okwawula n'etandika. Omulyango bwe gwaggulawo, "amadirisa" era ne gaggulwawo, era "amadirisa" ge amadirisa g'eggulu.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Yokaana yalaba amadirisa ag’eggulu nga gagguddwawo mu ssuula ey’ekkumi n’enda ey’Okubikkulirwa, ng Mukama ayimusa eggye lye ly’embalaasi enjeru, amangu ddala oluvannyuma lw’omugole okweyetegekera. Eggye eryo kye kimu n’eggye lya Ezeekyeri, eryimirira mu kuddamu eri obubaka bw’omuyaga ogw’obuvanjuba ogw’ekikambwe. Eggye eryo kye kkanisa ey’obuwanguzi, ekyuka okuva mu kkanisa ey’olutalo n’efuuka ekkanisa ey’obuwanguzi, nga okusunsulwa kw’eŋkolo n’omululu kumaliriziddwa. Okusunsulwa okwo kulagibwa era ng’okukyuka okuva mu mbeera ya Lawodikiya okutuuka mu mbeera ya Firadelfiya. Miller yaggula omutima gwe n’akkiriza Omujulirwa Omutuufu okuyingira, nga ye ayawula eŋkolo n’omululu, bwe kityo n’ayimusa n’addiza mu bulamu eggye lye ly’embalaasi enjeru.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

Ku 31 Desemba 2023, Omusajja wa 'Dirt Brush' yayingira mu kisenge oluvannyuma lw'abantu okuvaayo, n'atandika omulimu ogw'okuggyawo effujjo ly'obukyamu, nga mu kiseera kye kimu ateeka amazima ag'edda ag'ebipande bya Habakkuku mu nkalagiro empya ey'amazima.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> "Omulokozi teyali azze kugyawo by’Abasookerwako n’Abannabbi bye baayogera; kubanga Yye yennyini yali ayogedde okuyita mu basajja bano abakiikirira. Amazima gonna ag’Ekigambo kya Katonda gavudde gy’ali. Naye amabuye ago ag’omuwendo ogutalibwako gaali gateekeddwa mu nteekateeka ez’obulimba. Omusana gwago ogw’omuwendo gwali gukozesedwa okuweereza ensobi. Katonda yayagala bive mu nteekateeka z’ensobi ne bisimbibwa mu musingi gw’amazima. Omulimu guno omukono gw’obwakatonda gwokka gwe guyinza okugutuukiriza. Mu kuyungibwamu n’ensobi, amazima gaali gaweereza ensonga y’omulabe wa Katonda n’omuntu. Kristo yali azze okuteeka amazima mu kifo we ganaagulumiza Katonda, era ne gakola obulokozi bw’abantu." The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Omu ku mazima agaasooka okuyigizibwa mu 2024 gwali okunnyonnyola okusuulebwa kw’essuubi kw’olunaku lwa July 18, 2020. Olunyiriri ku lunyiriri kyategeerekebwa nti okusuulebwa kw’essuubi okw’asooka mu buli lunyiriri lw’okutereeza kwalambulula July 18, 2020 ng’akabonero akalagira ekkubo akasinga obukulu mu lugero lw’abawala ekkumi. Ensonga ey’okusuulebwa yafuuka “ekisumuluzo” ekyaggulawo amazima g’ewatukuvu; naye mu Okusuulebwa kw’Essuubi Okukulu kwa 1844, ewatukuvu lyali “ekisumuluzo” ekyaggulawo okusuulebwa kw’essuubi.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Omusajja ow’olusaalu lw’ettaka, era nga ye Empologoma ey’ekika kya Yuda, yatandika okuggulawo obubaka bw’Okukaaba okw’essaawa ya ttumbi mu mwaka gwa 2023. Kakati tutuuse ku kitundu mu kiroto kya Miller gy’ateeka ekisanduuko ekinene ku mmeeza era n’asuulamu amazima agagenda okumasamasa emirundi kkumi okusinga enjuba. Ekimwe ku mayinja ag’omuwendo ago kye kubikkulirwa ku bwa ani ye mu njogera y’obunnabbi.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Bwe bubikkulibwa obunnabbi, ye Empologoma ey’ekika kya Yuda, ey’atwala amazima agakadde n’agateeka mu nteekateeka empya ey’emitendera esatu egya "amazima". Enteekateeka eyo esigamiziddwa ku Kristo nga ye Alufa ne Omega, ow’olubereberye n’ow’enkomerero. Nga Ekigambo kya Katonda, ye yateekateeka buli kitundu ky’Ekigambo kye. Nga Palmoni, ye yassaawo entegeka ya buli nsonda y’obubalo.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Bwe Peetero abeera e Kayisaliya Fulipi, ku ssaawa ey’okusatu, Ye yeeyanjula nga Palmoni, ng’assaako okunyiriza ku “prophetic fractals.” Omu ku kubikkulirwa okw’enkomerero kwa Kristo ng’Omukama w’obunnabbi kwe kussaako okunyiriza ku “prophetic fractals,” nga kuyimiririrwa Peetero mu Matayo 16:18; ekyo kye kabonero ka 1.618, ekiyitibwa “golden ratio” mu nsi y’obutonde, naye nga Palmoni abiyita “prophetic fractals.”

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Twetandise bukyali okuzuula fractal ez’obunnabbi eziri mu sabbiiti entukuvu eya 27 okutuuka ku 34. Nga tetunnaddayo eyo mu lugendo lw’okutuuka ku Kitabo kya Yoweri, okussaamu omugaso ku fractal ez’obunnabbi kyetaagibwa okuyongerwawo mu kukebera kwaffe ku kirooto kya Miller.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Ekiseera okuva ku Miller ng’ ayita abantu nti, ‘mujje mulabe,’ ne Kristo, ng’ali omusajja omukwasa-ttaka, ng’ayita Miller nti, ‘jangu olabe,’ kiri wakati wa 1798 n’Eteeka lya Sande; kyokka mu mulembe ogwo ogwonna mulimu fractal ey’ekiseera okuva mu 1798 okutuuka mu 1863. Kirimu era fractal endala okuva ku 9/11 okutuuka ku Eteeka lya Sande, n’endala okuva mu 2023 okutuuka ku Eteeka lya Sande.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Bwe Miller yaggalawo amaaso ge mu kabaganya, yayimiririra ebyafaayo bya 1849, nga Mukama yali agezaako okumaliriza omulimu gwe, naye nga tebyavaamu. Yazuukiziddwa mu 2023, kubanga ye Eriya eyattibwa mu luguudo awamu ne Musa. Yafa mu 1849, era n’addamu okufa ku 18 omwezi ogwa Julayi, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

Ekirooto kye kyaweebwa mu 1847; awo Mukama n’agolola omukono gwe omulundi ogwokubiri, n’aatangaza echati eya 1850. Bwe Mukama bw’agolola omukono gwe omulundi ogwokubiri mu byafaayo by’abantu 144,000, Miller azuukizibwa.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Entandikwa y’okusaasaanyizibwa kwa Isirayiri ne Yuda bombi erambikiddwa mu kitabo kya Isaaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

Obunnabbi bwaweebwa mu 742 BC, era emyaka kkumi n’emyenda bwe gyayitawo, mu 723 BC Isirayiri yassaasanyizibwa Abasuriya; oluvannyuma lw’emyaka amakumi ana mu mukaaga, Yuda n’assaasanyizibwa ba Babulooni. Emyaka esatu gino gayimirira ebbanga ly’emyaka kkumi n’emyenda, nga likulirirwa ebbanga ly’emyaka amakumi ana mu mukaaga. Obunnabbi byombi bwe byaggwa mu 1798 ne mu 1844 bulibuli, ebbanga ly’emyaka kkumi n’emyenda erya ku ntandikwa okuva mu 742 BC okutuuka ku 723 BC lyali erya Alpha, era lyayimirira emyaka kkumi n’emyenda egy’Omega okuva mu 1844 okutuuka ku 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller yafa nga amaze emyaka etaano mu omega ey’emyaka kkumi na mwenda, era oluvannyuma lw’emyaka musanvu ebyawandiiko bya Hiram Edson ku "emirundi musanvu" byafulumizibwa. Oluvannyuma lw’emyaka musanvu, "emirundi musanvu" kyagaanyibwa. Mu 1856 waateekwanga okubaawo okuteekebwako akabonero okwabadde okukulembera etteeka lya Ssande erya 1863, naye ne kitaba kityo.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Malayika ow’okusatu yatuuka mu mwaka gwa 1844, mu mwaka gwa 1888, era ku 9/11. Mukyala White yategeeza nti bwe emizimbe eminene egy’ekibuga New York gigwa, olunyiriri olusooka, olw’okubiri n’olw’okusatu mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana byandituukiriziddwa.

## Revelation 18

Please provide the exact English text of Revelation 18 (your preferred translation/version). I need the source wording to produce a precise Luganda translation without consulting external references.

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Olunyiriri Omu—Awo bwe waayitawo ebyo ne ndaba malayika omulala ng’akka okuva mu ggulu, ng’ali n’amaanyi mangi; n’ensi n’esaanira mu kitiibwa kye.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Olunyiriri Olwokubiri—N’akaaba n’amaanyi nnyo n’eddoboozi ery’amaanyi, ng’agamba, Babulooni ekkulu kigudde, kigudde, era kyafuuse ekifo eky’okubeeramu badayimooni, n’ekkomera erya buli mwoyo omunyansa, n’ekisero kya buli nnyonyi etali mulongoofu era eyakyayibwa.

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Olunyiriri olw’okusatu—Kubanga amawanga gonna gannywedde omwenge ogw’obusungu bw’obwenzi bwe, era bakabaka b’ensi bakoze obwenzi naye, n’abasuubuzi b’ensi bafuuse bagagga olw’obungi bw’ebintu bye eby’obugagga.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Malayika ow’olubereberye ow’amaanyi n’akka ng’alina obubaka mu mukono gwe, era Yokaana n’alagirirwa nti agende atwale ekitabo ekitono era akilye. Oyo malayika ow’olubereberye akola omulimu gumu ne malayika omuli mu Okubikkulirwa essuula ey’ekkumi n’omunaana, ey’aleetera ensi okwaka olw’ekitiibwa kye. Kino lwakuba nti malayika ow’olubereberye ye Alufa, ate malayika ow’okusatu ye Omega, era entandikwa bulijjo eraga enkomerero.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> Yesu yalagira malayika ow’amaanyi okukkira wansi era n’alabula abatuuze b’ensi beetegekere okulabikako kwe okw’okubiri. Malayika bwe yavayo mu maaso ga Yesu mu ggulu, omusana ogwaka ennyo ennyo era ogw’ekitiibwa gwagenda mu maaso ge. Nagambibwa nti omulimu gwe gwali okutangaza ensi n’ekitiibwa kye era n’okulabula abantu ku busungu bwa Katonda obugenda okujja. Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Malaika ow’olubereberye ye olunyiriri olusooka mu Okubikkulirwa essuula ey’ekkumi n’omunaana.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Awo oluvannyuma lw’ebyo nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza bungi; n’ensi n’eyaka olw’ekitiibwa kye.

The second angel is verse two of Revelation eighteen.

Malayika ow’okubiri ye olunyiriri olw’okubiri olw’Okubikkulirwa essuula ey’ekkumi n’omunaana.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

N’ayogerera waggulu n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni ennene agudde, agudde, era afuuse ekifo eky’okubeeramu ky’badayimooni, n’ekkomera ly’emiwoyo emyonoonefu gyonna, n’ekisero ky’ennyonyi zonna ezitali ntukuvu era ezikyayibwa.

The third angel is verse three of Revelation eighteen.

Omalayika ow’okusatu ye olunyiriri olw’okusatu mu Okubikkulirwa essuula ey’ekkumi n’omunaana.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Kubanga amawanga gonna baanywedde ku wayini ey’ekiruyi ky’obwenzi bwe, era bakabaka b’ensi baakoze naye obwenzi, n’abasuubuzi b’ensi baagaggawadde olw’obungi bw’eby’anasa bye.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Bakabaka bonna bakola obwenzi ne malaaya mu kiseera ky’etteeka erya Sande, nga bwe kyafaananyizibwa mu olunyiriri olw’okusatu. Obubaka bwa malayika ow’okubiri bwe nti Babulooni agudde, era ekyo kye olunyiriri olw’okubiri. Omulimu gwa malayika ow’olubereberye gwali gutangaaza ensi n’ekitiibwa kye, era ekyo kye olunyiriri olusooka. Olunyiriri olusooka lwe 9/11. Olunyiriri olw’okubiri lwe nkola y’okwawula egenda mu maaso mu bantu bonna okuva ku 9/11, era olunyiriri olw’okusatu lwe tteeka erya Sande. Olw’ensonga eyo, 9/11 ge bubaka bwa malayika ow’okusatu, era ne tteeka erya Sande bwe kityo. 9/11 kwe kulabula ku tteeka erya Sande eririko okutuuka, nga bwe kiragiddwa mu olunyiriri olusooka, olw’okubiri n’olw’okusatu; era eddoboozi eddala ery’olunyiriri olw’okuna lwe tteeka erya Sande. Eddoboozi erisooka ery’Okubikkulirwa ekkumi n’omunaana kye kulabula ku tteeka erya Sande eririko okutuuka, era okulabula okwo kukyuka ne kufuuka amazima amalamu ku tteeka erya Sande.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

Ekiseera okuva ku 9/11 okutuuka ku tteeka lya Ssande kifaananyizibwa ekiseera ky’ “Alufa” “Jjangu olabe” mu kirooto kya Miller okutuuka ku “Omegga” “Jjangu olabe.” Wakati wa 9/11 n’etteeka lya Ssande, amayinja ag’omuwendo gateekebwa ku mmeeza ya Miller mu makkati g’ekisenge, ne gasasaanyizibwa era ne gatabikirwa mu ttaka; oluvannyuma omusajja ow’ekisweeka ky’efuufu n’abizzawo mu mbeera eyasooka. Malayika eyakka mu mwaka gwa 1840 ng’alina ekitabo ekitono ye y’omusooka era “Alufa” eyakiikirira malayika eyakka ku 9/11. Malayika oyo amanyiddwa mu essuula ey’ekkumi, bwe bagamba Yokaana nti ekitabo kinaamuwoma, naye ne kifuuka ekiwawa.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Yokaana yali ayimiririra ekibiina eky’obubaka bw’Omumalaika asooka, ekyayimirirwanga Abamillerite; era n’alaga ekibiina ky’emitwalo kkumi na nnya n’enkumi nnya. Okusookera ddala, yali ayimiririra ennaku ez’oluvannyuma, nga bwe kiba mu bulijjo ku bannabbi. Olw’ensonga eyo, yategeezebwa mu kusooka nti ekitabo kijja kuba kiwooma, oluvannyuma ne kiba mululu. Abamillerite tebaakimanya kino mu kusooka, naye abo emitwalo kkumi na nnya n’enkumi nnya bateekwa okukimanya kino.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller, nga omubaka w’omulayika asooka, ye kifaananyi ekisinga obukulu eky’oyo eyalya ekitabo ekitono. Nga omusuzi w’empeke, yalina okusunsula eŋŋaano okuva mu bukunkumuka, n’ateekateeka empeke n’azifuula obuwunga, n’akola omugaati ogw’okulibwa. Yagabana omugaati ng’aguteeka wakati mu kisenge kye era n’ayita bonna abayagalayo nti, “mujje mulabe.” Naye nga kifaananyi ky’oyo eyaggya ekitabo mu mukono gw’omulayika, Miller, ng’afaanana Yokaana, ayogerera ku nnaku ez’oluvannyuma ez’omulayika ow’okusatu okusinga ez’ennaku ez’ensookera ddala ez’omulayika asooka. Mu kirooto kye atandika okututegeeza nti obubaka bwe yakiweebwa mu mukono ogutalabika. Omulayika asooka mu Okubikkulirwa essuula kkumi alina ekitabo ekitono mu mukono gwe, naye omulayika w’Okubikkulirwa essuula kkumi n’omunaana, gwe “omega” eri “alpha” eya 1840, teyeyolekedde ng’aliko kitabo mu mukono gwe; era ekyo kye kitabo Miller kye yafuna—ekitabo okuva mu mukono ogutalabika. “Mujje mulabe” kwa Miller kukwata ku 9/11, ate “mujje mulabe” kw’omusajja ow’ekiywanyi ky’avvu kukwata ku tteeka lya Ssande.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

Mu wakati w’Alufa n’Omeega “Jjangu olabe” mulimu obubaka bw’Omulayika ow’okubiri, kubanga Alufa ye 9/11, kye olunnyiriri olusooka olw’Essuula ey’ekkumi n’omunaana; ate olunnyiriri olw’okubiri lye ly’Omulayika ow’okubiri, era luggwawo mu olunnyiriri olw’okusatu, olwo kwe kubeera Etteeka erya Sande n’Omeega “Jjangu olabe.” Mu kirooto kya Miller, Omulayika ow’okubiri n’okugwa kwa Babulooni biyimiririzibwa mu kukozesebwa emirundi musanvu kw’ekigambo “okusaasaanya,” ate nga olugero lwonna lulaga nti amazima gawangulwa obukyamu.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Bamalayika owasooka n’ow’okusatu ne babakka nga baleeta obubaka obulina okutwalibwa ne bulyibwa; owasooka ku Agusito 11, 1840, n’ow’okusatu ku 9/11. Ennaku ezo ebbiri bikwatagana n’olunyiriri olusooka olw’Okubikkulirwa omutwe ogw’ekkumi n’omunaana.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

Amazima ag’essinziro gafulumizibwa mu mwezi gwa Mayi ogwa 1842, nga echaati ey’Abapiyoniya ey’omwaka gwa 1843 ye Alufa w’emmeeza bbiri za Habakkuku. Mu 2012 emmeeza za Habakkuku zafulumizibwa, nga zikwatagana ne Mayi wa 1842.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Abamillerite baatuukirwako okusuulirirwa kwabwe okusooka nga Apuli 19, 1844, era okwo kwafaananyiriza Julaayi 18, 2020. Mu kiseera ekyo omumalayika ow’okubiri yatuuka, era okutuuka kwe kwagenderagana n’olunyiriri olw’okubiri mu Ekitabo ky’Okubikkulirwa, essuula 18, olunyiriri 2. Okusuulirirwa okwo kwaalaga enkomerero y’omumalayika ow’okusooka. Awo omumalayika ow’okubiri n’atuuka, era n’ebbanga ery’okukerererwa mu lugero lw’abawala ne litandika. Ebyafaayo by’omumalayika ow’okusooka biteekeddwa okutambulira wamu mu kulinganagana n’ebyafaayo by’omumalayika ow’okubiri, era bwe kiteekebwako mu ngeri eno, okutuuka kw’omumalayika ow’okubiri kukwatagana n’okutuuka kw’omumalayika ow’okusooka mu 1840 ne ku 9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Ekiseera eky’okulindirira kyatuuka ku 9/11, ekyafaananyizibwa ku April 19, 1844. Ku 9/11 empewo ennya ez’Isiramu zayimbululwa, oluvannyuma ne ziyizibwa. Ezo mpewo ennya eza Yokaana ze mpewo enkambwe eza Isaaya, era mpewo ey’ebuvanjuba ey’obunnabbi; era omulaika ow’okuteeka akabonero ng’ava ebuvanjuba. Bwe ayambuka, ayogerera waggulu nti, "Muziyize! Muziyize! Muziyize! Muziyize!" emirundi ena, ng’okugamba kwa Sister White. Ekiseera eky’okulindirira ekitandika n’okutuuka kw’omulaika ow’okubiri kiyolesebwa nga mpewo ennya ziyizibwa okutuusa abantu 144,000 lwe batteekebwako akabonero.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Oluvannyuma lw’okusuwala okw’olubereberye, Samuel Snow yalongozebwa okukuŋaanya n’okuteekateeka obubaka bw’Okukaaba kw’omu ttumbi ly’ekiro, era ekikolwa ekyo ne kifuuka ekifaananyizo ky’eddoboozi ery’omu ddungu mu Jjulaayi omwaka gwa 2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Ku lukuŋŋaana lw’ekisulo e Exeter, okuwawula abawala abawere, okwesigamiziddwa ku mafuta ag’olukemo, kwasunsula era ne kwatukuza Abamilerayiti mu kukkiriziganya n’omulimu gw’Omubaka w’Endagaano. Olukuŋŋaana lw’ekisulo e Exeter lwayimiririra okuteekebwako akabonero, kubanga omulimu olwo ne gugenda mu maaso ng’omuyengo omunene ogw’ennyanja, oba ng’eggye eddene ery’amaanyi, okutuusa lwe yatuuka Malayika ow’okusatu nga October 22, 1844. Ekisumuluzo ky’ebyafaayo kino kwe kuwawula.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Malaika ow’okubiri bw’atuuka akola omulimu gw’okweyawula, nga bwe yakola mu kusuulibwa essuubi okw’okusooka, era omulimu ogwo ne guggalira ku kweyawulibwa okw’ennaku eya 22 Okitobba. Mu wakati w’okweyawula okwombi, obubaka bwa malaika ow’okubiri bwalangirirwa. Malaika ow’okubiri ye kweyawulibwa okw’eyongerayo okutuusa ku kigezo eky’enkomerero eky’amafuta. Ekigezo eky’enkomerero eky’amafuta kireeta ekigezo kya litmus kya malaika ow’okusatu. Ekigezo kya litmus ekyo kyali omusalaba eri Yesu, era Ennimiro eya Getisemani, ekitegeeza ennimiro y’ekinyigiro ky’amafuta, yasooka ng’ekigezo kya litmus eky’omusalaba tekinnaba kutuuka, era ekigezo ky’amafuta g’abawala abataliiko musajja kyasooka nga tekinnaba kuggalwa omulyango ogw’omu 1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Olukemebwa olw’enkomerero, olugobererwa okusalira omusango, lwe lwali olukemebwa olw’ekkumi eri Isirayiri ey’edda. Awo ne basalirwawo okufiira mu ddungu. Oba e Kadesh, e Gethsemane oba e Exeter; olukemebwa olw’enkomerero olukulembera okusalira omusango, era mu lulwo mw’awawulibwa ebika bibiri, lutegeeza nti waliwo olukemebwa olw’enkomerero oluvannyuma lwa 2023, olukulembera okusalira omusango oguggaddewo ogw’etteeka lya Ssande. Olukemebwa olwo olw’enkomerero lwe okuteekebwako akabonero. Olukemebwa olw’enkomerero oba olusembayo lutegeeza nti waliwo olukemebwa olwasooka.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

Mu mwaka gwa 2023, ekiseera eky’okulindirira ne kiggwaawo, bwe Empologoma ey’ekika kya Yuda yabikkula ekibonebwa ekyalina okukereereera, ng’aggya omukono gwe. Awo ne watandika omulimu gwa Samuel Snow.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Bwe tutereeza ebiseera by’omulayika asooka n’owookubiri nga tubissa wamu mu ngeri ey’okufaanagana, ebiseera ebyo bitulaga okukka kw’omulayika ng’aleeta obubaka obugezesa abantu ba Katonda okuyitira mu kuddamu kwabwe eri ekiragiro eky’okutwala n’okulya obubaka. Awo obubaka obw’omusingi ne buteekebwa mu lwatu, okutuusa ng’obubaka obw’omusingi bulemererwa. Awo omulayika owookusatu n’atuuka. Ekiseera ky’omulayika owookusatu kye myaka kkumi n’emyenda egyali emyaka kkumi n’emyenda eza omega okuva mu 742 BC okutuuka mu 723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Ekiseera okuva mu 1844 okutuuka mu 1863, n’ekiseera okuva mu 742 BC okutuuka mu 723 BC, bitambulira mu ngeri efaanagana, era bifaanagana n’ebiseera bya Malaika asooka n’owa kkubiri. Ennyiriri ennya z’ebyafaayo eby’obunnabbi zino zitereezagana n’ebbanga okuva ku 9/11 okutuuka ku tteeka erya Sande. Ennyiriri etaano ezo ze ebyafaayo bya Alufa ya Miller "Jjangu olabe" n’Omega ya Kristo "Jjangu olabe."

## Four times Seven

Omusanvu emirundi ena

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Bwe kitegeerwa bulungi, Ekitabo ky’Abaleevi omutundu ogw’amakumi abiri mu mukaaga kyogera ku “emirundi musanvu” emirundi ennya, era “emirundi musanvu” kye kabonero kya Miller n’obubaka bwe. Mu 1842, okutegeera kwa Miller ku “emirundi musanvu” kwasimbibwa ku lupapula lwa 1843, lwe Mukyala White agamba nti “lwalukulemberwa n’omukono gwa Mukama,” era “tekirina kukyusibwa.” Oluvannyuma lwa emyaka musanvu, Miller yafa mu 1849; oluvannyuma lwa emyaka musanvu, obubaka bwa “emirundi musanvu” Hiram Edson n’abuteeka mu byawandiiko; era oluvannyuma lwa emyaka musanvu ne bwagaanibwa.

In 1842 the first table of Habakkuk was published.

Mu mwaka gwa 1842 ekibao ekisooka ekya Habakkuku kyafulumizibwa.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

Mu mwaka wa 1849, omubaka w'Alufa w' "emirundi musanvu" okuli ku kibawo kya 1843 yafa.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

Mu mwaka gwa 1856, omubaka wa Omega owa ‘ebiseera musanvu’ ku kalambe ka 1850 yalabirwawo.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

Mu 1863, ebibawo bibiri bya Abakkuku byagaanibwa, era echati eya 1863 yafulumizibwa.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Eddayagiramu ery’Obwakatonda eryasangazibwa ku ntandikwa, n’eddayagiramu ery’obuntu eryasangazibwa ku nkomerero. Mu makkati, ababaka babiri balagibwa, kubanga obubaka olw’okubiri bulikiseera bubeera n’okuddibwamu.

## First angel

Malaika ow’olubereberye

In 1842 the first table of Habakkuk was published.

Mu mwaka gwa 1842 ekibao ekisooka ekya Habakkuku kyafulumizibwa.

## Second angel

Omalayika ow’okubiri

In 1849 the old messenger of the 1843 chart dies.

Mu mwaka gwa 1849, omubaka omukadde ow’echati eya 1843 afa.

In 1856 the new messenger of the 1850 chart is ignored.

Mu mwaka gwa 1856 omubaka omuggya w’olupapula olwa 1850 teyawulirizibwa.

## Third angel

Malayika ow’okusatu

In 1863 the message is rejected and the 1863 chart was published.

Mu mwaka gwa 1863 obubaka bwagaanyizibwa, era olupapula lwa 1863 ne lwafulumizibwa.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Ebbanga ly’emyaka amakumi abiri mu gumu eriyimirira ebifaananyi ebina eby‘Emirundi musanvu’, nga byategekeddwa mu buwanga obw’enkanankana obw’emyaka musanvu wakati wa buli kimu n’ekiddako. Obubaka bwa Alufa bwatangazibwa (1842), omubaka wa Alufa yafa (1849), omubaka wa Omega yalekebwawo (1856), era n’obubaka bwa Omega ne bwaagaanibwa (1863), nga bino bukiikirira 2012; 18 Julaayi 2020; 2023; n’etteeka lya Sande erijja mangu. Okufa kwa Miller mu 1849 kwakwatagana ne 18 Julaayi 2020. Omubaka n’obubaka byazuukizibwa mu 2023. Obubaka bwa Omega kaakano bubikkulibwa, era bugobererwa etteeka lya Sande erya 1863.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Mu ntambula ey’Abamillerite, obubaka bwateekebwawo, ate oluvannyuma omubaka n’afa. Mu ntambula efaanagana nayo, obubaka bwateekebwawo, ate oluvannyuma obubaka ne bufa. Obubaka bwazukizibwa mu 1856 ne mu 2023. Obujeemu kye linnya eriteekebwa ku 1863, ate obuwanguzi kye linnya eriteekebwa ku munne gwa 1863 ku tteeka ery’Olw’ekisabbiiti. Nga tekunnatuuka obujeemu n’obuwanguzi eby’etteeka ery’Olw’ekisabbiiti n’eby’omwaka 1863, okuggulwawo kw’ekitangaala kya Omega eky’ejjinja ly’entikko eky’ “emirundi musanvu” egy’omwaka 1856 kuteekeddwa mu lwatu, era bwe kityo kyabadde okuva mu 2023.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: "okwagalo" ne "eky'okukuuma omutwe" - "omukuumi omunywevu", "omukuumi omumalirivu", oba "omulwanyi omumalirivu ennyo."

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Omusagi: omuntu afuga ekyuma ky’okusaga, okusingira ddala ekyuma ekisaga empeke ne kizifuula obuwunga.

## Strong-willed warrior

Omulwanyi ow’omutima omunywevu

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> Omulimi omutuukirivu, ow’omutima omwesimbu, eyali aleetedwa okubuusabuusa obuyinza obutukuvu bw’Ebyawandiikibwa Ebitukuvu, naye nga mu bwesimbu ayagala okumanya amazima, ye yali omusajja Katonda gwe yalonda mu ngeri ey’enjawulo okukulemberamu okulangirira Okujja okw’okubiri kwa Kristo. Ng’abakulembeze abalala bangi b’Enkyukakyuka bwe baali, William Miller mu buvubuka bwe yalwana n’obwavu, era ne bw’atyo yayiga amasomo amanene ag’obunyiikivu n’okweegaana. Ab’omu maka mwe yava baamanyibwanga olw’omwoyo ogweyimiridde ku bubwe era ogw’okwagala eddembe, olw’obusobozi obw’okugumiikiriza, n’olw’okwagala eggwanga okw’amaanyi ennyo—ebintu ebyo byonna byalabikanga bulungi ne mu ngeri ye y’obuntu. Kitaawe yali kapiteeni mu maggye g’Empinduka, era embeera enkomeredde ez’obutandisi bwa Miller zisobola okusangibwa nga ziva ku biweebwayo bye yakola mu kulwana n’okubonaabona eby’ekiseera ekyo eky’amayengo.

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> Yalina omubiri omugumu n’obulamu obutereevu, era ne mu buto bwe yalaga obujulizi bw’amaanyi g’amagezi agasukkiridde ag’obulijjo. Nga bwe yakula, kino ne kiyolesebwa okusinga. Amagezi ge gaali gakola ennyo era gakula bulungi, era yalina ennyonta ennene ey’okumanya. Newaakubadde nga teyafuna by’obuganyulo eby’okusomera mu ttendekero eryawaggulu, okwagala kwe okusoma n’omuze gw’okutekereza n’obwegendereza n’okwekenneenya ennyo byamufuula omusajja ow’okusalawo okutereevu n’okutuufu, era ng’alina endowooza ezikwata ku byonna. Yalina obulamu bw’empisa obutalina kya kumuwawabya, era n’erinnya erirungi erisaanira okwegombwa, ng’asiimibwa mu byawamu olw’obwesimbu, okusigasira n’obwegendereza mu by’obugagga, n’ekisa. Olw’amaanyi n’obumalirivu mu kukola, mangu nnyo yafuna obugagga obumumala, newaakubadde nga yakuuma empisa ze z’okusoma nga bwe ziri. Yatuukiriza obuvunaanyizibwa mu bifo eby’enkola y’eby’obufuzi n’ebya magye mu kitiibwa, era n’engeri ezitwala mu bugagga n’ekitiibwa zaamweyolekera nga ziggule ddala. The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> Okumanya Katonda tekusobola kufunibwa awatali bunyiikivu bw’amagezi, era awatali kusaba amagezi, mulyoke musobole okusunsula ebisenyu okuva ku eŋaano entuufu ey’amazima—ebisenyu abantu ne Setaani bye bakozesezza okukyamya enjigiriza z’amazima. Setaani n’omukago gwe ogw’abaweereza be ab’abantu bakoze nnyo okutabula ebisenyu by’obulimba ne eŋaano ey’amazima. Tulina okunoonya n’obunyiikivu obugagga obukwekeddwa, era tusabe amagezi okuva mu ggulu okunaayawula obuvumbuzi bw’abantu okuva mu biragiro eby’obwakatonda. Omwoyo Omutukuvu aliyamba oyo anoonya amazima amanene era ag’omuwendo agakwata ku nteekateeka y’okununulibwa. Njagala nteekemu mu mitima gya bonna nti okusoma Ebyawandiikibwa mu ngeri etalimu bunyiikivu tekumala. Tuteekwa okunoonya; era kino kitegeeza okukola byonna ekigambo ekyo kye kitegeeza. Ng’omunoonya w’eby’obugagga bw’ettaka bw’akekeneenya ettaka n’obuggumu okuzuula emigwa gy’azaabu, bwe kityo nammwe muteekwa okukekeneenya Ekigambo kya Katonda mu kunoonya obugagga obukwekeddwa Setaani bwe yagezaako okubukweka okuva eri omuntu okumala ebbanga ddene. Mukama agamba, ‘Buli ayagala okukola okwagala kwe, alitegeera enjigiriza.’ Yokaana 7:17, Revised Version.

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> Ekigambo kya Katonda ky’amazima era kye musana; era kiba ttabaaza ku bigere byo, okukukulembera mu buli ekitundu ky’ekkubo okutuuka ku miryango gy’ekibuga kya Katonda. Lw’ekyo Setaani atekeddemu amaanyi agasusse mu kuzibira oluguudo olwasitulwa waggulu, olwateekebwawo abatununuliddwa ba Mukama balutambuliramu. Temutwala ndowooza zammwe ku Baibuli, era temufuula endowooza zammwe ogusinziro amazima mwe gasaanira okwetooloolera. Musaanye okuleka endowooza zammwe ku luggi lw’okunoonyereza; nga mufuga emitima egyennyinyike era egyeewadde mu butono, nga obuntu bwammwe bukwekeddwa mu Kristo, nga musaba mu nnyiikivu, munoonye amagezi okuva eri Katonda. Mussa ku mutima nti mulina okumanya okwagala kwa Katonda okwolesebbwa, kubanga kikwata ku bulungi bwammwe obw’obuntu ku muntu, obutaggwaawo. Baibuli ye mulamwa ogubasobozesa okumanya ekkubo ery’obulamu obutaggwaawo. Mwagale okusinga byonna okumanya okwagala kw’Omukama n’engeri ze. Temunoonya na kigendererwa ky’okuzuula ebirimu mu Ebyawandiikibwa bye muyinza okubitegeka mu ngeri ey’okunyweza enteeso zammwe; kubanga ekigambo kya Katonda kirangirira nti kino kwe kuvuunika Ebyawandiikibwa, okuleetera mmwe okuzikirira. Mwejjamu okusosola kwonna mu ndowooza, era muje mu mwoyo ogw’okusaba mu kunoonyereza ku Kigambo kya Katonda. Review and Herald, Ssettemba 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> William Miller yazaalibwa e Pittsfield, Massachusetts. Okusoma kwe okutongole kwamala emyezi 18 yokka, naye olw’omuze ogunywevu ogw’okusoma n’afuuka yeeyigiriza. Era okuva mu biseera eby’ensooka yatandika okuwandiika, n’awandiika ebitontome era n’akwata dayale. Okusoma kwe kwamugguliza eri abaawandiisi abatakkiriza, ne bamukosa ne bamukyamya mu ngeri ey’obudeyisimu. Mu nkomerero y’emyaka gye amakumi abiri yafuuka Omulamuzi w’Emirembe, era n’alwana mu Entalo ya 1812. Ebirabirako ebyenjawulo ebyamutuukako mu lutalo luno byakyusa endowooza ye ne bimutunuza eri Katonda ow’enkolagana ey’omuntu ku muntu. Okutuuka mu 1816 yali akyuse n’afuuka omukkiriza, era n’atandika okuyigira Ebyawandiikibwa Ebitukuvu n’obunyiikivu obw’amazima. Yawandiika nti, ‘Ebyawandiikibwa . . . byafuuka essanyu lyange, era mu Yesu nasanga munna wange.’

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> Okutuuka mu 1818, mu kunonyereza kwe ku bunnabbi, yatuuka ku nsalawo nti Yesu ajja kudda ‘nga mu 1843’. Mu 1831 yatandika okugabana ebyo by’asomye mu lujjudde mu bibiina ebitono, ng’akakanyiziddwa nnyo era ng’akulemberwa mu ngeri ey’enteekateeka ya Katonda okubikola. Bwe yasisinkana J. V. Himes, omukulembeze w’ebyawandiiko omumanyifu, mu 1839, ekkubo ne libikkulwawo okubuulira eri bibiina binene mu bibuga ebikulu. Newaakubadde nga bangi baamuwakanya, okubuulira kwe, n’okw’abalala abaakwatibwa obubaka bw’Okudda kwa Kristo, byaleeta ekivamu ekikulu, ne kivaamu nti okutuusa ku 100,000 baakkiriza nti Kristo ajja kudda amangu. Ellen Harmon yamuwulira e Portland, e Maine, mu March wa 1840, bwe yali ya myaka kkumi n’ebiri. Yategeeza nti, "Ssebo Miller yagoberera obunnabbi mu butuufu obwa nnamaddala obwasiiga okukkakanyizibwa mu mitima gy’abawuliriza be. Yayimirira nnyo ku biro by’obunnabbi, n’aleeta obukakafu bungi okunyweza ensonga ze. Awo okwegayirira kwe okw’ekitiibwa n’okulimu amaanyi, n’okulabula kwe eri abatali beetegefu, ne kubawumba bibiina by’abantu ne basigala nga basirise ng’abakwatiddwa ekitalo." Life Sketches, 20.

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