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# The Book of Daniel - Number Forty

Ekitabo kya Danyeri - Ennamba amakumi ana

Paul

Pawulo

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Okugattibwa kwa Danyeri essuula esooka n’ey’okuna kulaga ebyafaayo by’omumalayika asooka n’ow’okubiri okuva mu 1798 okutuuka mu 1844. Mu byafaayo ebyo ekitabo kya Danyeri kyaggulwawo, era ebyaggulwawo byali essuula ey’omusanvu, ey’omunaana n’ey’omwenda. "Layini ku layini" essuula esooka, ey’okuna, n’oluvannyuma essuula ey’omusanvu okutuuka ku ey’omwenda, ziraga ebyafaayo by’okuzukuka kw’Abamillerite okw’omumalayika asooka.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Mu kiseera ekyo (1798 okutuuka ku 1844), amazima ag’omusingi ag’Obudiventisti gaateekebwawo, era oluvannyuma ago amazima ne galagibwa ku kyapa ky’abasooka ekya 1843. Ekifaananyi kya Nebukadduneeza ekyogerwako mu Danyeri essuula ey’okubiri kiri ku kyapa. Ebyolesebwa bya Danyeri essuula musanvu n’essuula munaana biri ku kyapa. "Ekya buli lunaku" eky’essuula munaana kiragiddwa, era n’"emirundi musanvu" egya Leevitiko 26. Ennaku ennene ssatu eza Isilamu, nga bwe ziragibwa mu Okubikkulirwa essuula ey’omwenda, ziri eyo. Katonda yabuulirira emirundi mingi nga tannabaawo nti ago amazima ag’omusingi gaanalwanyizibwa.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Abo abayimirira ng’abakuumi ba Katonda ku bbugwe bya Sayuuni babeere basajja abasobola okulaba obulabe obuli mu maaso g’abantu, basajja abasobola okwawula wakati w’amazima n’obukyamu, obutuukirivu n’obutali butuukirivu.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Omulimu gw’omusajja akunkumula effufu, oguteekeddwa okutuukirizibwa nga abantu ba Katonda ab’ennaku ez’oluvannyuma bagwetabamu, gukiikiriziddwa era ne Yisaaya, ng’alambulula abantu b’ennaku ez’oluvannyuma n’omulimu gwe bayitiddwa okukola, kubanga emisingi gyagendererwa okubikkibwa n’ebikyamu nga tekunnaba kutuuka ennaku ez’oluvannyuma.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Era abo abava gy’oli banaazimba ebifo ebyazikirira edda; onoozimbawo emisingi gy’emirembe mingi; era oneeyitibwa Omutereeza w’ekituli mu bbugwe, Omuzzaawo w’enzira ez’okutambulirwamu. Isaaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Ebifo ebizikiridde eby’edda” byogera ku mazima ag’enjigiriza agakwata ku maanyi abiri agazikiriza: obupagani n’obwapapa. Okulaba amaanyi ago nga obupagani bukulirirwa obwapapa kye William Miller yakozesa ng’ensengeka y’obunnabbi bwonna bwe yawanjagira.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Era balizimba ebintu ebyayononeka eby’edda, balyimusa ebyazikirira edda, era baliddaabiriza ebibuga ebyamenyeka, ebyazikirira mu mirembe mingi. Isaaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Enteekateeka y’obunnabbi eragibwa ng’enkokola, ye ebyafaayo n’enkolagana y’amaanyi ago abiri. Okuzzaawo "ebikubo eby’okubeeramu," kwe kuzzaawo enkokola ya Miller, eyalagirwa mu kirooto kye ng’omulimu gw’omusajja ow’ekikuta ky’effuufu. Isaaya yakozesa ekyokulabirako eky’ebyafaayo bya Ezeera n’abo abaakomawo okuva e Babulooni ne baddamu okuddaabiriza Yerusaalemi, okulambulula okuzzaawo obuzikiriza obw’edda.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Okuva mu nnaku za bajjajjaffe okutuusa leero tusobye nnyo; era olw’ebibi byaffe ffe, abakabaka baffe, ne bakabona baffe, tutuweereddwayo mu mukono gw’abakabaka b’ensi, eri ekitala, eri obuddu, eri okunyagibwa, era n’eri okuswazibwa mu maaso, nga bwe kiri leero. Naye kaakano okumala akaseera katono Mukama Katonda waffe atulaze ekisa, okutulekaamu akasigalira akawonye, era n’okutuwa ekisumeno mu kifo kye ekitukuvu, Katonda waffe alyoke atuleetera omusana mu maaso gaffe, era atuwe akazukiza akatono mu buddu bwaffe. Kubanga twali baddu; naye Katonda waffe tetatulekawo mu buddu bwaffe, naye atweyongeredde okusaasira mu maaso g’abakabaka b’e Buperusi, atuwe okuzukuka, okuddamu okuteekawo ennyumba ya Katonda waffe, n’okuddaabiriza amatongo gaayo, era n’okutuwa ebbugwe mu Yuda ne mu Yerusaalemi. Ezeera 9:7-9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezeera n’abo abaaddabiriza Yerusaalemi, bakiikirira “abasigaddewo” abazzawo amakubo ag’okubeeramu, era be b’atuukiriza omulimu mu nteekateeka y’okusaba okw’omu Eby’Abaleevi 26, Ezeera mwe yagamba nti, “Okuva mu nnaku za bajjajjaffe tubeeredde mu kusobya okunene okutuusa leero; era olw’ebibi byaffe, ffe, ne bakabaka baffe, n’abakabona baffe, tuweereddwa mu mukono gw’abakabaka b’ensi, okutemebwa n’ekitala, n’okutwalibwa mu buddu, n’okunyagibwa, era n’okuswazibwa.” “Olunaku” lw’ayogerako lwe “lunaku” “abasigaddewo” ab’ennaku ez’oluvannyuma lwe bazzawo amakubo ag’okubeeramu.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Abasigalira ba Ezeera be bajulizi babiri, abazuukizibwa ku nkomerero y’ennaku ssatu n’ekitundu, ne batuukiriza okusaba okuli mu Eby’Abaleevi omutundu 26, nga bwe kyayolebwa Danyeri mu kitundu eky’omwenda. Ezeera n’abakozi banne bwe baava mu buwaŋŋanguse ne badda ne bazimba nate Yerusaalemi, baakiikirira omulimu ogw’okuzzaawo amayinja ga Miller ag’omuwendo, ogwo gwe mulimu ogw’okuzzaawo amazima ag’omusingi aga Miller. Olw’ensonga eno, okutegeera enteekateeka y’omulimu gwa Miller kikulu nnyo.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> Abatume baazimbira ku musingi omukakafu, ye Lwazi lw’Edda zonna. Ku musingi guno baaleeta amayinja ge baasalayo okuva mu nsi. Abazimbi tebakola nga tewali kiziyizo. Omulimu gwabwe gwafuuka omugumu ennyo olw’okuwakanya kw’abalabe ba Kristo. Baali balwanagana n’obukakanyavu obwa ddiini, obusosoze, n’obukyayi bw’abo abaali bazimba ku musingi ogutali gwa mazima. Abangi abaakolanga ng’abazimbi b’ekkanisa basobola okufaananibwa n’abazimbi b’ekisenge mu nnaku za Neemiya, nga bwe kyawandiikibwa nti: ‘Abo abaazimbanga ku bbugwe, n’abo abaayitanga emigugu, wamu n’abo abaagiteekangako, buli omu n’omukono ogumu yakoleranga omulimu, n’omulala ng’akutte ekyokulwanyisa.’ Neemiya 4:17. Ebikolwa by’Abatume, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Mu bitundu byombi eby’Isaaya, omulimu kwe okuzimbaawo nate emisingi egy’amazaaliranwa mangi, era n’okuzimbazimbirayo ebizikiridde eby’emirembe mingi. Isaaya alaga omulimu gw’eby’omwoyo ogwalagirwa mu mulimu ogulabika. Emisingi gyali gisaanidde okukuumibwa, naye mu nkomerero ne gibikkirwamu ddala wansi w’omusingi og’obulimba ogw’amajjinja ag’omuwendo agatali matuufu. Abo Isaaya b’alaga be bazzawo amazima g’emisingi g’abagoberezi ba Miller, si matofali na mayinja g’enkalakkalira. Akabonero k’ayo amazima ke nteekateeka ya Miller ey’amaanyi abiri agazikiriza aganyigiriza wansi ekifo ekitukuvu n’eggye okumala "emirundi musanvu."

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Omulimu ogwo ogw’okuzzaawo gukiikirizibwa ng’okuzzaawo ‘emisingi’ n’‘ebizikirivu eby’emirembe mingi,’ era gukiikirira omulimu gw’obunnabbi ogw’okuzzaawo amazima ag’emisingi okuyitira mu nkola eleteeka olunyiriri olw’obunnabbi ku linyiriri, awo katono n’ewaliwo katono. Omulimu ogw’okuddamu okuteekawo emisingi n’ebizikirivu gwe gumu ogw’okutegeeza n’okulwanirira amazima agaasooka agakiikirizibwa ku bipande by’abatandisi eby’emyaka 1843 ne 1850, ebyo bye mmeeza ebbiri eza Habakkuku essuula ey’okubiri. Era omulimu guno gutuukirizibwa mu nkola ey’enkuba ey’enkomerero ey’‘olunyiriri ku linyiriri’. Guno gwe mulimu ogw’okuddayo ku makubo ag’edda ga Yeremiya mu mpaka z’abo abagala okuwagira ensiseko ey’obulimba, nga bwe kiragibwa mu mayinja ag’omuwendo ag’obulimba ag’omu kirooto kya Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Omulabe agezaako okubaggya ebirowoozo by’abaganda baffe ne bannyinaffe ku mulimu ogw’okutegekera abantu okuyimirira mu nnaku zino ez’enkomerero. Obukujjukujju bwe butegekeddwa okutwala ebirowoozo wala okuva ku bulabe n’obuvunaanyizibwa bw’ekiseera kino. Bakibalira busa ekitangaala Kristo kye yava mu ggulu okuwa Yokaana olw’abantu be. Bayigiriza nti ebintu ebiri mu maaso gaffe si bya mugaso mungi okusaanira okussaako omutima ogw’enjawulo. Bazisa ku bwereere amazima agava mu ggulu, era banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, mu kifo kyabwo ne babawa ensayansi ey’obulimba.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Bw'atyo bw'ayogera Mukama nti, Muyimirire mu makubo, mulabe, era mubuuze ku njira ez'edda, enjira ennungi eri wa, mutambuliramu.' Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Waleme okubaawo n’omu agezaako okusimbulula emisingi egy’okukkiriza kwaffe—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe mu kusoma ekigambo nga tusaba era mu kubikkulirwa. Ku misingi gino kwe tumaze emyaka amakumi ataano nga tuzimba. Abantu bayinza okulowooza nti bazudde ekkubo empya era nti basobola okuteeka omusingi omugumu okusinga ogwateekebwawo. Naye kino kulimba kunene. Kubanga tewali muntu ayinza okuteeka omusingi omulala okuggyako ogwateekebwawo.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Mu biseera ebyayita, abantu bangi baatandikawo okuzimba okukkiriza okupya, era ne bateekawo emisingi emipya. Naye ekizimbe kyabwe kyayimiridde okumala bbanga ki? Kyagwa mangu, kubanga tekyali kizimbiddwa ku lwazi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Abayigirizwa abaasooka tebaateekwa kusisinkana enjogera z’abantu? Tebaateekwa kuwulira endowooza enkyamu, era nga bamaze okukola byonna ne bayimirira obunywevu, nga bagamba nti: 'Tewali muntu asobola kuteeka omusingi omulala okuggyako oguteekeddwa'? 1 Abakkolinso 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> "Noolwekyo tusaanidde okunyweza entandikwa y'obwesige bwaffe okutuusa ku nkomerero. Ebigambo eby'amaanyi bisindikiddwa Katonda ne Kristo eri abantu bano, nga bibaggya mu nsi, ensonga ku nsonga, ne bibaleeta mu musana omweyolefu gw'amazima agaliwo kakati. N'eminwa egikosebwa omuliro omutukuvu, abaddu ba Katonda balangiridde obubaka. Ebigambo ebiva eri Katonda bisimikizza obutuufu bw'amazima agalangiriddwa." Testimonies, Voliyumu 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

Omulimu ogw’okutegeka abantu okuyimirira mu nnaku ez’enkomerero, gwe mulimu ogukwatagana n’obunnabbi bubiri bwa Ezeekyeri mu essuula amakumi asatu mu musanvu. Obubaka buwerezebwa olw’eddoboozi lya Isaaya mu ddungu, era obubaka obwasooka bwa Ezeekyeri bukungaanya wamu abo abaabadde bafu mu luguudo lw’ekibuga kya Soodomu ne Misiri okumala ennaku ssatu n’ekitundu. Oluvannyuma bategeera nti baabadde mu kiseera eky’okulindirira nga Matayo bw’ayogera mu lugero lw’abawala kkumi. Awo ne bawulira okuyita okwaweebwa Yeremiya okuwawula eky’omuwendo okuva ku kitali kya muwendo singa baagala okuddayo. Era ne bategeera nti okusaba kwa Danyeri mu essuula ey’omwenda kwe mazima ag’obudde buno. Noolwekyo, bwe banaasalawo okuddayo nga bakkiriza era nga batuukiriza ebisanyizo by’Enjiri, ne bafuna obubaka obw’okubiri bwa Ezeekyeri era ne bayimirira ku bigere byabwe ng’eggye ery’amaanyi.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

Omulimu ogw’ “okuteekateeka abantu bayimirire mu nnaku ez’oluvannyuma” gutuukirizibwa okuyita mu nkola y’enkuba y’oluvannyuma ey’ “olunyiriri ku linyiriri.” Omulimu ogwo gulinaamu n’omulimu ogw’okuzzaawo amazima g’ab’e Millerite agalagiddwa ku bipande by’abatandisi eby’omwaka 1843 ne 1850. Ebyo ebipande bibiri bye bipande bibiri bya Habakkuku, era biteekwa okuteekebwa ku bimu (olunyiriri ku linyiriri); era mu kukikola, ebipande ebyo ebibiri biraga amazima ag’omusingi; amazima ago anaagazzaawo mu nnaku ez’oluvannyuma omusajja asangula enfuufu.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Bwe bireetebwa wamu, olunyiriri ku linyiriri, biraga ensobi eyali mu chati ya 1843, eyaddirira ne eggololebwa ku chati ya 1850. Bwe bitunuulirwa ng’eteebo limu (olunyiriri ku linyiriri) biba biraga ebyo ebyayitamu abantu ba Katonda n’ebyafaayo eby’ekyama eby’ebidduuma musanvu, kubanga wamu biraga okwenyamira okwasooka, ekiseera eky’okulindirira, Okukaaba okw’omu ttumbi l’ekiro, n’olunaku lwa October 22, 1844, n’okwenyamira okunene.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Okulemererwa okw’okusooka, Enduulu ey’omu kiro, n’okulemererwa okunene, bye byafaayo ebyakwekebwa eby’ebibwatuka by’enkuba omusanvu. Kino kye nteekateeka y’amazima, kubanga amazima galagibwa nga ennukuta esooka n’eyasembayo mu kigambo ky’Olwebbulaniya ekitegeeza ‘amazima’ zifuula enkomo z’ekigambo, nga bwe kiri n’okulemererwa okwasooka n’okwasembayo mu byafaayo ebyo. Ennukuta ey’omumakkati, era ey’ekkumi n’asatu, ye kifaananyi ky’obujeemu, nga kiragibwa mu abo abagaana obubaka bw’Enduulu ey’omu kiro. Enchati bbiri bwe zitwalibwa wamu ziwa obujulizi bubiri ku mazima g’obunnabbi g’abagoberezi ba Miller aganaazzibwaawo omusajja ow’ekyeyo ky’efuufu, era zirambulula n’embeera efaananyiriza ey’abo 144,000.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Abaayitibwa okubeera akabonero (abo 144,000) baasisinkana okutatuukirizibwa kw’eby’okusubira kwabwe okwasooka nga Jjulaayi 18, 2020, era mu Jjulaayi 2023 ne baweebwa obubaka okuva mu ddoboozi ery’akaaba mu ddungu. Eddoboozi lyali libayita okudda.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Kuli ku kiseera kino mu byafaayo eby’ekyama eby’okubwatuka kw’enkuba omusanvu we obujeemu bunaalabisibwa, kubanga akabonero ak’ekkubo akaddako kwe kaseera omusajja wa burashi ey’enfufu bw’akuŋŋaanya amayinja ag’omuwendo n’agasuula mu ssanduuko. Awo ne gakung’aa emirundi kkumi okusinga. Mu kiseera ekyo Miller yazuukusibwa. Abawala abataliiko ssiriba (Miller) bwe bazuukuka, kiba kya buvuddeko. Okuzzaawo ebyononese eby’emirembe mingi kye omulimu abajulirwa babiri gwe balina okwetabamu. Omulimu ogwo kati gukolebwa.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Enteekateeka ya William Miller ey’okutegeera ebunnabbi ebyayolebwa mu kirabirizo ky’Omugga Ulai, nga byogerwako mu Danyeri essuula omusanvu, omunaana n’omwenda, yali nti waliwo amaanyi agazikiriza abiri: obupagani n’obwami bwa Papa; ate enteekateeka ya Future for America ye obupagani (eddiragoni), nga bukulirirwa obwami bwa Papa (ensolo) n’ObuProtestanti obujeemu (nnabbi w’obulimba). Ekisumuluzo ekikakasa enteekateeka zombi kye ebiwandiiko by’omutume Pawulo. Omutume Pawulo ye eddoboozi ery’obunnabbi eryayunga Isirayiri ey’edda n’Isirayiri ey’eby’omwoyo. Nga tannakyuka okukkiriza, erinnya lya Pawulo lyaali Sawulo, kitegeeza "alondeddwa" oba "ateekeddwawo".

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Pawulo yalondebwa okuba omutume eri Abaamawanga, era yalondebwa omuli n’olwekutegeera kwe ku Endagaano Enkadde. Nga yawandiika ebitundu ebisinga eby’Endagaano Empya, tewali mulala ku bawandiisi b’Endagaano Empya eyalina okutegeera kw’Endagaano Enkadde nga Pawulo bwe yalina. Yalondebwa okukulembera mu kuwanjagira Enjiri eri Abaamawanga, naye era yalondebwa okulaga enkolagana wakati w’ebyafaayo eby’obunnabbi eby’Endagaano Enkadde n’ebyafaayo eby’obunnabbi ebyagoberera ekiseera ky’omusalaba. Nga tewali bujulizi bwa Pawulo, okumanya kw’obunnabbi kw’Abamillerite n’okwa Future for America tewandibaddewo. Mu byafaayo bennyini mwe Isirayiri w’omubiri yagobebwa ng’abantu ba Katonda abalondebwa, Pawulo yalondebwa okulaga nti Isirayiri ya kadde, newakubadde nga mu kiseera ekyo yawuliddwa ku Katonda, yali ekifaananyi ky’ebyafaayo eby’obunnabbi eby’Isirayiri ow’omwoyo. Ebiragiro ebyetaagisa eby’obunnabbi ebikwata ku ntambula z’omumalayika asooka n’owokusatu bisinga okusinzira ku byawandiikibwa by’omutume Pawulo.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Olw’ensonga eno, tujja kwekenneenya amu ku misingi gy’obunnabbi egyalambiddwa Pawulo, egyakozezza ku bubaka bwa Millerites, obwali butegekeddwa mu nteekateeka y’ebuyinza bibiri ebizikiriza; era nga bwe tukola bwe tutyo, tujja n’okulowooza ku n’engeri emisingi egyo gye gikosa ku nteekateeka y’ebuyinza busatu ebizikiriza.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Ate, ab’oluganda, saagala mube batamanyi nti bakadde baffe bonna baali wansi w’ekire, era bonna baasomoka mu nnyanja; era bonna baabatizibwa eri Musa mu kire ne mu nnyanja; era bonna baalya emmere emu ey’eby’omwoyo; era bonna banywa ekyokunywa kye kimu eky’eby’omwoyo; kubanga banywa okuva ku Lwazi olw’eby’omwoyo olwalibagoberera; era olwo Lwazi lwali Kristo. Naye Katonda teyasiima bangi ku bo: kubanga baagwawo mu ddungu. Kale ebyo byafuuka ebirabirizo byaffe, tulyoke tuleme okwegomba ebibi, nga nabo bwe baabikwegomba. Era temube basinza by’ekifaananyi, nga abamu ku bo bwe baali; nga bwe kyawandiikibwa nti, Abantu batuula ne balya ne banywa, ne bayimirira okweesanyusa. Era tuleme okukola obwenzi, nga abamu ku bo bwe baakola, ne bagwa ku lunaku lumu abantu enkumi amakumi abiri mu ssatu. Era tuleme kuyegeza Kristo, nga abamu ku bo nabo bwe bamugezesa, ne bazikirizibwa emisota. Era temwemulugunya, nga abamu ku bo nabo bwe beemulugunya, ne bazikirizibwa omuzikiriza. Kale ebintu byonna ebyo byabayitako nga birabirizo; era byawandiikibwa okutulabula ffe, abatuuseeko enkomerero z’ensi. 1 Abakkolinso 10:1-10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Mu bitundu ebimpimpi kkumi, Pawulo alaga nti omukolo gw’okubatiza gwafaananyizibwa mu kuyita ku Nnyanja Emyufu; nti Ejjinja eryagoberera Isirayiri ey’edda lyaali “Ejjinja ery’Omwoyo,” era nti lyaali Kristo. Alaga nti Isirayiri ey’edda yali ekyokulabirako eri abo abali mu nnaku ez’enkomerero. Ekyawandiiko kino kya kulabula, era kifudde ensonga ey’obutakkaanya wakati w’abo abawagira amazima n’abo abalwanyisa amazima. Abannyonnyozi b’eddiini Abadiventisiti bayigiriza nti Pawulo yali yalaga bwokka nti ebyafaayo bya Isirayiri ey’edda byali biraga amasomo g’empisa agateekwa okutegeerwa abo abali mu nnaku ez’enkomerero, naye banyiikira nti Pawulo teyali alaga nti ebyafaayo bya Isirayiri ey’omu mubiri byandiddwamu Isirayiri ey’Omwoyo. Mukyala White akozesa emirundi mingi ekitundu kino okukakasa ddala kye Pawulo yali ategeeza.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera si nnyo olw’ebiseera byabwe bo, wabula olw’ebyaffe, n’olwekyo obunnabbi bwabwe bukyali mu maanyi gye tuli. ‘Kale ebyo byonna byabatuukako ng’ebyokulabirako: era byawandiikibwa olw’okutulabula ffe, abatuuseeko enkomerero z’emirembe.’ 1 Abakkolinso 10:11. ‘Si bo bokka be baaweerezebwanga, wabula ffe, mu ebyo ebyababuulirwa kaakano abo abaababuulira enjiri mu Mwoyo Omutukuvu eyatumibwa okuva mu ggulu; ebyo bamalayika bye beegomba okutunuulira.’ 1 Peetero 1:12....

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

"Ebikolwa ebinene era eby'ekitiibwa eby'ebyafaayo by'Endagaano Enkadde byabaddewo, era ne kaakano biri nga biddamu mu ekkanisa mu nnaku zino ez'enkomerero," bwe bw'engeri Sister White gy'ateeka mu bufunze amakulu ga Pawulo mu mirongo gyo. Mu kwegezaako okusanyawo kye Pawulo yalaga nti Isirayiri ey'edda, mu kifaananyi, eraga ebyafaayo bya Isirayiri ennyini, Setaani azuuse obulumbaganyi bubiri obukulu ku nsonga eno ey'obunnabbi. Ekyasooka, kye nnayogeddeko dda, kwe kugamba nti Pawulo yali alambulula nti ebyafaayo ebyo byali byokka eby'okuyigirako eby'empisa. Okuyigiriza okwo okw'obulimba kwekuli ekyitundu ky'amazima, ate ekyitundu ky'amazima tekiba mazima n'akatono. Mazima nti eby'okuyigirako eby'empisa ebiyinza okuva mu byafaayo bya Isirayiri ey'edda bigasa abo abali mu nnaku ez'enkomerero; naye bwe bikozesebwa okukana nti ebyo byafaayo nabyo by'olulabirako olw'ebintu ebigenda okuddibwamu, kiba ky'amazima ekyitundu, ekitegekeddwa okugaana amazima.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> Omukisa oba ekikolimo kati biri mu maaso g’abantu ba Katonda—omukisa singa bava mu nsi ne beeyawula, ne batambulira mu kkubo ery’okugondera mu bwetoowaze; ate ekikolimo singa begatta n’abasinza ebifaananyi, abalinyirira wansi ebiragiro ebitukuvu eby’eggulu. Ebibi n’obutali butuukirivu bya Isirayiri eyajeemu byawandiikibwa, era ekifaananyi kyabyo kyateekebwawo mu maaso gaffe ng’okulabula nti bwe tunaakoppa ekyokulabirako kyabwe eky’okumenya amateeka ne twava eri Katonda, tuligwa mazima nga bwe baagwa. “Kale ebyo byonna byabagwako ng’eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuukirako enkomerero z’ensi.” Obujulizi, voliyuumu 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Eky’amazima ekimu tekiteekwa kukozesebwa kugaana eky’amazima ekirala, kubanga bwe kikozesebwa bwe kityo, kikyusa amazima ga Katonda mu bulimba.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> Ekigambo kimu eky’Omulokozi tekisaanidde kukozesebwa okuzikiriza ekirala. Olutalo Olukulu, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Okuyigiriza nti ebyafaayo bya Isirayiri ey’edda biyimirira ng’ensomo ez’obutuukirivu zokka, kikozesebwa emirundi mingi abannyonnyozi b’eddini ba Abadiventisti okuzikiriza Ekigambo kya Katonda eky’obunnabbi, era kye kimu ku mazima ag’ekitundu agateekeddwamu mu ekyokulya ky’engero ez’obulimba ekitegekeddwa okulimbisa abantu ba Katonda okukkiriza ekirimba, era ekirimba kye bakkiriza kyerambikiddwa mu byawandiikibwa by’Omutume Pawulo.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Okulumba okulala okusinga obukulu ku njigiriza egamba nti ebyafaayo bya Isirayiri ey’edda biraga ebyafaayo bya Isirayiri ey’omulembe guno kwatondebwa Abajesuit mu biseera by’okuwakanya Enkyukakyuka y’eddiini, era kwe kukkiriza ekiteeso nti ebyafaayo bya Isirayiri ey’edda biddamu. Obulimba bw’Abajesuit bwe bugamba nti ebyafaayo biddamu mu ngeri ennyini nga bwe byali, so si mu ngeri ey’omwoyo. Obulimba obwo bwatondebwa ng’enkola ey’okuzibira abantu okutegeera nti Papa ow’e Roma ye Anti-Kiristo w’obunnabbi bwa Bayibuli, kubanga enjigiriza eno ekkiriza amazima nti waliwo Anti-Kiristo mu nnaku ez’enkomerero, naye esimbira ku nsonga nti Anti-Kiristo ayimirirwa obuyinza obulabika (obw’ensi), so si obuyinza obw’omwoyo. Omwenzi ali mu Kitabo ky’Okubikkulirwa essuula kkumi na musanvu, eyalina ekiwandiiko ku alakaana we nti “Kyama, Babulooni,” kyandibadde kitegeeza nti omwenzi oyo avudde mu nsi ya Babulooni ennyini, nga leero ye Iraq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> "Abo ababuusabuusibwa mu kutegeera kwabwe kw'ekigambo, era abalemwa okulaba amakulu ga Anti-Kristo, balijja ddala okweyimiriza ku ludda lwa Anti-Kristo." Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Papa muntu wa ddala, akiikirira obuyinza obwa ddala (ekkanisa ya Katoliki), naye ye n’ekibiina kye bamanyiddwa mu bunnabbi okuyitira mu kyokulabirako kya Babulooni wa ddala, era basobola kumanyibwa mu ngeri entuufu bwokka nga ensonga y’Omupinga Kristo eteekeddwa mu maaso ng’okutuukirizibwa okw’eby’omwoyo okw’ekyokulabirako ekya ddala. Pawulo yalaga nti Isirayiri wa ddala y’eraga Isirayiri ow’eby’omwoyo, naye kino teyali mazima mapya g’obunnabbi kye yalaga, kubanga okutegeera kwe kwasinzibwa nnyo ku Endagaano Enkadde, era eyo mwe kusinziira obujulizi bwe.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Bw’atyo bw’ayogera Mukama, Kabaka wa Isirayiri, era Mununzi we, Mukama ow’eggye: Nze ndi ow’olubereberye, era nze ndi ow’enkomerero; so tewali Katonda wabula nze. Ate ani ali nga nze anayita, era anakimanyisa, era anakitereeza olwange, okuva lwe nateekawo abantu ab’edda? Era ebigenda okujja, n’ebirivaawo, babirage gyebali. Temutya so temweraliikirira: si nze nagamba okuva mu biro ebyo, ne nkimanyisa? Mmwe mwe bajulirwa bange. Waliwo Katonda wabula nze? Mazima, tewali Katonda; simanyi n’omu. Isaaya 44:6-8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Tusaanidde okuba abajulizi ba Kristo, nga Pawulo bwe yali, nti Alufa ne Omega yateekawo si Isirayiri ey’edda yokka, wabula n’abantu bonna ab’edda ab’omu Baibuli, nga bifaananyi okulaga “ebigenda okujja” ku abo abali mu nnaku ez’enkomerero. Pawulo yali mukugu nnyo mu Endagaano Enkadde, era yateekebwawo okubeera omukwataganya ow’obunnabbi wakati w’omulembe gwa Isirayiri ey’omubiri n’ogwa Isirayiri ey’Omwoyo. Ebyawandiiko bye byakulembera abo abategeera okweyongera kw’okumanya mu kiseera ky’enkomerero mu 1798, era ne mu 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babulooni ey’edda mu bwennyini, abaana b’e Buvanjuba ab’edda, Misiri ey’edda, Yunaani ey’edda, ne obwakabaka obw’edda bwa Meedi ne Buperusi, byonna bye bifaananyi eby’amaanyi ag’omwoyo agali ku nkomerero y’ensi. Bifaananyi eby’edda bye biba ebya mu bwennyini ebikulembera, era biraga eby’omwoyo ebigoberera. Pawulo atuuka n’okulaga nti Adamu ow’omu bwennyini yali ekifaananyi kya Adamu ow’omwoyo (ye Kristo).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Era bwe kyawandiikibwa nti, omusajja asooka, Adamu, yafuuka omwoyo omulamu; Adamu ow’enkomerero yafuuka omwoyo oguwa obulamu. Naye ekya mwoyo tekyasooka, wabula eky’omubiri; oluvannyuma ne kijja ekya mwoyo. Omusajja asooka ava mu ttaka, wa ttaka; omusajja ow’okubiri ye Mukama ava mu ggulu. Bwe bw’ali wa ttaka, n’abo ab’ettaka bwe batyo; era bwe bw’ali ow’eggulu, n’abo ab’eggulu bwe batyo. Era nga bwe twambadde ekifaananyi ky’ow’ettaka, tujja ne twambala ekifaananyi ky’ow’eggulu. 1 Abakkolinso 15:45-49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Waliwo ensomo enkulu nnyo Paulo z’ayigiriza ku Adamu ow’olubereberye n’ow’enkomerero, naye ffe tukalaga bwokka omusingi gw’ateeka mu kitundu kino ky’Ebyawandiikibwa mu bulambulukufu, bwe yagamba nti, “Si kya mwoyo ekisasooka, wabula kya mubiri; oluvannyuma ne kya mwoyo.” Eky’ennyini, Paulo wano ky’ayita “eky’omubiri,” kye kisooka; ate eky’eby’omwoyo kye kisembayo. Isirayiri ey’omubiri ye yasooka, era nga ey’omubiri; ate Isirayiri ey’eby’omwoyo ejja “oluvannyuma.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babulooni ennyini esooka Babulooni ey’Omwoyo. Ekintu ekikulu ekiddako, nga kyateekebwako amaanyi mu ebyawandiiko bya Pawulo, kye kiseera mu byafaayo mwe yateekebwa mu nkola enkyukakyuka okuva ku ngeri ennyini okudda ku ngeri ey’Omwoyo. Kye kiseera ky’Omusalaba mwe kutegeerwa enkyukakyuka ey’obunnabbi okuva ku ngeri ennyini okudda ku ngeri ey’Omwoyo.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Kubanga mwenna muli baana ba Katonda okuyitira mu kukkiriza eri Kristo Yesu. Kubanga bonna mu mmwe abaatizibwa mu Kristo bawambadde Kristo. Tewali Muyudaaya newaakubadde Mugiriki, tewali omuddu newaakubadde wa ddembe, tewali musajja newaakubadde mukazi; kubanga mwenna muli omu mu Kristo Yesu. Era bwe muba ba Kristo, kale muli zzadde lya Ibulayimu, era muli abasika ng’okusuubiza bwe buli. Abagalatiya 3:26-29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Tekirina makulu obuzaaliranwa bwo bube butya; bw’okkiriza Kristo, olwo oba ensigo ya Ibulayimu. Toli Isirayiri ey’omubiri; oli Isirayiri ey’omwoyo. Okukyuka okuva ku ky’omubiri okutuuka ku ky’omwoyo kwabadde omusalaba. Pawulo agabanya abantu mu bika bibiri. Buli kika kirina endagaano yaakyo, era byombi byava mu zzadde lya Ibulayimu. Buli kimu kirina ekibuga ekikiyimirira ekika kyaakyo n’endagaano yaakyo. Buli kika ky’abaana ba Adamu: oba aba Adamu ow’omubiri oba aba Adamu ow’omwoyo.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Kubanga kyawandiikibwa nti Ibulayimu yalina batabani babiri, omu eyazaalibwa omuddu omukazi, n’omulala eyazaalibwa omukyala ow’eddembe. Naye ey’omuddu omukazi yazalibwa mu mubiri; naye ey’ow’eddembe yazalibwa olw’okusuubizibwa. Ebyo byogerwa mu kifananyi; kubanga waliwo endagaano bbiri: emu eva ku Lusozi Sinaayi, ezaalira mu buddu, era eyo ye Agaali. Kubanga Agaali akiikirira Olusozi Sinaayi mu Alabiya, era afaananira Yerusaalemi eriwo kaakano; era eri mu buddu n’abaana baayo. Naye Yerusaalemi ey’omu waggulu ye wa ddembe, era ye nnyina wa ffe fenna. Kubanga kyawandiikibwa nti, Sanyuka, ggwe omugumba atalizaala; yogerera waggulu oleekeane, ggwe atalumiddwa mu kuzaala: kubanga oyo asiigiddwa alina abaana bangi okusinga oyo alina bba. Kale ffe ab’oluganda, nga Isaaka bwe yali, tuli baana b’okusuubizibwa. Naye ng’ekyali mu biro eby’edda, eyazaalibwa mu mubiri yatulugunya eyazaalibwa mu Mwoyo; ne kaakano bwe kityo. Naye Ebyawandiikibwa bigamba ki? Goba omuddu omukazi n’omwana we: kubanga omwana w’omuddu omukazi tajja kuba omusika awamu n’omwana w’omukyala ow’eddembe. Kale awo, ab’oluganda, tetuli baana b’omuddu omukazi, wabula b’ow’eddembe. Abaggalatiya 4:22-30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Mu kiseera ky’omusalaba, ebya nnamaddala eby’edda byafuuka bifananyi by’ebyo eby’omwoyo eby’omu kiseera kino. Omutume Pawulo yategeezesa bulungi gano amazima g’eby’obunnabbi ag’omugaso ennyo, ne gano ne gakkiriza William Miller okuteekawo omusingi gw’obuyinza obuzikiriza obubiri, kwe yesigamiza okumaliriza kwe kwonna okw’eby’obunnabbi. Omulimu gwe gumu ogwakolebwa omutume Pawulo gwegulambulula amaanyi agatatu ag’obuzikiriza, era ago ge g’omusingi gw’okumaliriza okw’eby’obunnabbi kwonna kwa Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Omusingi gw’okutegeera kwa Miller ku kweyongera kw’obumanyi, okukiikirirwa mu kwolesebwa kw’Omugga Ulai mu essuula musanvu, munaana ne mwenda, gwali gusinzira ku kizuulidwa kye nti ‘ekya buli lunaku’ mu kitabo kya Danyeri kyaayimirira Loma ey’obupagani. Okuzuula okwo yagukola mu bbaluwa ey’okubiri ya Pawulo eri Ab’e Tesalonika. Okutegeera okwo kwe mazima amasinga obukulu agalambikiddwa nga gakwatagana n’‘obulimba bw’obunnabbi,’ obuleeta okulimbibwa okw’amaanyi okukkakkana ku Badiventisti Abasaba ku Lw’omusanvu mu nnaku ez’enkomerero.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Tugenda mu maaso n’okunoonyereza ku okweyongera mu bummanyi okukiikirirwa mu kyolesebwa eky’Omugga Ulai mu kiwandiiko ekiddako, nga tufumiitiriza ku kye Miller yategeera mu bbaluwa ya Pawulo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> "Omuyigiriza ow’eggulu yabuuza nti: ‘Kiki eky’obulimba ekisinga amaanyi ekisobola okusendasenda amagezi g’omuntu okusinga okwefuula nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, ate mu mazima ng’okola ebintu bingi ng’ogoberera enkola z’ensi era nga okonoona eri Yehova? Ayi, kino kye ky’obulimba obunene, obulimba obw’okusikiriza, obukwata amagezi, bwe kiba nti abantu abaamanyako amazima dda ne batwalira ekifaananyi ky’obutukuvu okubeera omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era bongezekedde mu bintu ne tebeetaaga kintu kyonna, ate mu mazima nga beetaaga buli kimu.’" Obujulizi, omuwendo 8, omuko 249, 250.

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