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# The Eighth is of the Seven - Number Three

Ow'omunaana ye w'abo musanvu - Ennamba ssatu

Daniel Two

Danyeri Bbiri

Author

Jeff Pippenger

Published

September 17, 2023

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The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Ekyibuuzo kye tugenze okulambulula mu kiwandiiko kino kwe kityo: engeri okwogerwako okusooka ku bwakabaka obw’obunnabbi bwa Baibuli mu Danyeri essuula ey’okubiri bwe gukwatagana n’okwogerwako okwasembayo ku bwakabaka obwo mu Okubikkulirwa essuula ey’ekkumi n’omusanvu. Ntegeka kussaawo ebibuuzo ebimu ku ekimanyiddwa ddala mu kifaananyi kya Nebukadduneeza, n’ensonga gye baayimirirako abakulembeze abasooka, nti ebyafaayo byabwe byalireetera okuyimirira nga kabonero akalaga ekiseera ejjinja we linaakubira ku bigere by’ekifaananyi.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Sista White alaga nti twatuuse mu kifo we “Omulimu omutukuvu ogwa Katonda gukiikirizibwa emigere gy’ekifaananyi we ebyuma byatabulibwa ne ebbumba ebbisi,” kye yeeyongera okukyogera ng’ “okutabulagana kw’ebya kkanisa n’ebya bufuzi.”

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

> Tutuuse mu biro nga omulimu omutukuvu gwa Katonda gukiikirirwa n’ebigere by’ekifaananyi mwe kyuma kyatabanguddwamu bbombo. Katonda alina abantu, abantu abalonde, ab’okutegeera kwabwe kiteekwa okutukuzibwa, abatateekwa kutayonooneka nga bateeka ku musingi omuti, omuddo ogwakala, n’obulagala. Buli mwoyo omwesiigwa eri ebiragiro bya Katonda aliraba nti ekirabirwako ekituyawula mu kukkiriza kwaffe ye Ssabbiiti ey’olunaku olw’omusanvu. Singa gavumenti yassa ekitiibwa ku Ssabbiiti nga Katonda bw’alagidde, eyimirira mu maanyi ga Katonda era mu kuwalirirwa okukkiriza okwamu okwaali kuweereddwa eri abatukuvu. Naye abakungu b’obufuzi balikwatiriza Ssabbiiti ey’obulimba, era balitaba okukkiriza kwabwe okw’eddiini n’okugondera omwana ono w’obwapapa, ne bakissa waggulu okusinga Ssabbiiti Mukama gy’atukuza era gy’agiwa omukisa, ng’agigabira eri omuntu okugikuuma ng’etukuvu, ng’akabonero wakati w’Eye n’Abantu be okutuuka mu mirembe lukumi. Okutaba emirimu g’ekkanisa n’egy’obufuzi kyeragibwa ekyuma n’ebbumba. Okwegatta kuno kukendeeza amaanyi g’ekkanisa zonna. Okuwa ekkanisa amaanyi ga gavumenti kuleeta ebivamu ebibi. Abantu basemberedde nnyo okusukkirira ekkomo ery’okugumiikiriza kwa Katonda. Baateeka amaanyi gaabwe mu by’obufuzi, era beekwataganye n’obwapapa. Naye ekiseera kijja we kinaatuukira Katonda anaabonereza abo abaggyemu amaanyi etteeka lye, era emirimu gyabwe emibi giribakomerako. The Seventh-day Adventist Bible Commentary, Volumu 4, 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Ekiseera kye tutuuseeko, omuli okusaangasa eby’ekkanisa n’ebyobufuzi mu mulimu omutukuvu ogwa Katonda, kyeraga nti tuli mu kiseera ekyeyongera okugenda mu maaso. Agamba nti okusaangasa kuno “kufebya amaanyi g’ekkanisa zonna,” era “kunaaleeta ebivuddeko ebibi,” era nti “ekiseera kijja okutuuka Katonda lw’anaabonereza abo abaaggyamu amaanyi amateeka ge.”

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Eky’okutabulagana kw’ekkanisa n’obufuzi okunafuya obuyinza bw’amakkanisa kilambulirwa mu bubaka eri Ekkanisa e Pergamo, awali okwegatta kw’amakodyo g’ekkanisa n’amakodyo g’obufuzi nga kiikirira okugwa okuva mu kukkiriza okukulembera okulabisibwa kw’omusajja w’ekibi. Pergamo n’a Kayisa abakiikirira okutabaganya wakati w’Obukristaayo n’okusinza ebifaananyi, kino kiba mu bwakabaka obwa nnya obwogerwako mu Danyeri 2. Okutabaganyizibwa okwo kiikirirwa mu Danyeri 2 n’okukozesa ekigambo "ebbumba."

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Ggwe, ai kabaka, walaba, era laba, ekifaananyi ekinene. Ekifaananyi ekyo ekinene, nga okumasamasa kwakyo kwali kwa kuyitiriza, kyayimirira mu maaso go; era endabika yaakyo yali ya kutya. Omutwe gw’ekifaananyi kino gwali gwa zaabu ennungi, efuba lyaakyo n’emikono gyakyo byali bya ffeeza, olubuto lwakyo n’obukongoliro bwakyo byali bya kikomo, amagulu gaakyo byali bya ekyuma, ebigere byakyo ebimu eby’ebyuma n’ebimu eby’obbumba. Walaba okutuusa lwe ejjinja lyatemebwa nga tewali mikono, ne likuba ekifaananyi ku bigere byakyo ebyali eby’ebyuma n’eby’obbumba, ne libimenya ne libivuunika. Danyeri 2:31-34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Nga okunnyonnyola kwa Danyeri bwe kweyongera, tekikyali "ebbumba" wabula kyafuuka kyafu oba "ebbumba eryennyika."

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> Era nga bwe walabye ebigere n’enzigi z’ebigere, ebimu nga bya bbumba bw’omufumbi w’ennongo, n’ebimu nga bya kyuma, obwakabaka buligabanyizibwamu; naye mu bwo mulibaamu amaanyi g’ekyuma, kubanga walabye ekyuma nga kitabuliddwa wamu n’obbumba obw’amaagi. Danyeri 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.

Ebbumba omulongoofu, eryali ly’Omubumbi, likyuka ne lifuuka ebbumba eriri mu ddoobo. Katonda ye Omubumbi ow’obwakatonda, era omulimu gwe tegubeeraamu ddoobo n’akatono.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Naye kaakano, Ayi Mukama, ggwe oli kitaffe; ffe tuli obbumba, era ggwe omubumbi waffe; era ffe ffenna tuli omulimu gw’engalo zo. Isaaya 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.

Mu byafaayo bya Loma ey’abapagani, ekkanisa eya Smyrna yali obbumba omulongoofu. Mu byafaayo bya Pergamos, eky’obwakabaka bwa nnya mu Danyeri 2, obbumba bukyuka ne bubeera obbumba obunyogovu. Ekyasooka okwogerwako mu kitundu ky’ebyawandiikibwa nga "obbumba", era oluvannyuma nga "obbumba bw’omubumbi", kikyuka ne kiba "obbumba obunyogovu" nga okunnyonnyola kugenda mu maaso. Pergamos we waatuukirizibwa okukyuka okwo okutegeka ekkubo eri Thyatira, oba Loma ey’obupapa. Okukyuka okuva ku "obbumba" okufuuka "obbumba obunyogovu" kwe kuvuddemu okutegeka ekkubo eri Thyatira, kwe Pawulo ayogerako nga "okuvuddemu okusooka" mu Abatesalonika Eky’okubiri.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Abamillerite tebasobola kulaba wala okusinga obwakabaka bwa Loma obw’okuna, era baali basuubira nti Okujja okw’okubiri kwa Kristo kye kintu eky’obunnabbi ekiddirira, kubanga ejjinja erikuba ebigere by’ekifaananyi liraga Okujja okw’okubiri. Naye Kristo yateekawo obwakabaka mu 1798? Mazima yayingira mu Ekifo Ekitukuvu Ennyo nga 22 Okitobba 1844 okuweebwa obwakabaka, naye kyateekebwawo mu kiseera ekyo?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

Okuddamu ekibuuzo ekisooka ku ebyo bibiri kwe nti Kristo teyateekawo obwakabaka bwe obutaggwaawo mu 1798. Ekibuuzo eky’okubiri, obanga Kristo yateekawo oba nga teyateekawo obwakabaka bwe obutaggwaawo nga October 22, 1844, n’okuddamu nacho nti nedda.

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

Waaliwo obwakabaka obwateekebwawo mu biseera bya Roma ey’obutammwa? Mbibuuzizza kubanga abatandisi baategeera obwakabaka obwa nnya okuba Roma ey’obutammwa n’ey’obupapa, ekiraga nti omwaka gwa 1798 kwe kuggwaawo kw’obwakabaka obwa nnya, we Kristo yanditeekawo obwakabaka obutaggwaawo. Naye ekitabo ky’Okubikkulirwa kiraga obwakabaka buna ebiddirira Roma ey’obutammwa.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Bwe kiba nti obwakabaka obw’okuna obwa kyuma mu Dannieri essuula ey’okubiri bubeera nga buyimirira Loma ey’obupagaani bwokka, era ensinziirano ya Konsitantino n’eyimiriribwa nga bbumba lyakyusiddwa ne lifuuka ettaka eddongo eddumbi, Kristo yasimba obwakabaka mu mbyafaayo eyo? Okuddamu kwe nti weewaawo. Ku musaalaba, ekyo kye mbyafaayo gya Pergamo, si Tiyatira, Kristo yasimba obwakabaka bwe bw’ “ekisa.” Waliwo obwakabaka obutaggwaawo obwasimbibwa ku musaalaba, ate entebe y’obwo ekiraga mu kifaananyi entebe egisimbibwa mu kiseera ky’enkuba ey’enkomerero. Entebe ey’enkuba ey’enkomerero eyo eyimirira obwakabaka bwe bw’ “ekitiibwa.”

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Okulangirirwa kwe baayogera abayigirizwa mu linnya l’Omukama kwali kwa mazima mu buli nsonga, era n’ebyo bye kaalangira byali nga bituukirira mu kiseera ekyo ddala. ‘Ekiseera kituukiridde, obwakabaka bwa Katonda buli kumpi,’ kye kyali obubaka bwabwe. Ku maggwa g’ekiseera—amawiki amakumi asatu mu mwenda aga mu Danyeri 9, agaalina okutuusa ku Mesiya, ‘Oyo Omusiigibwa’—Kristo yali afunye okusiigibwa kw’Omwoyo oluvannyuma lw’okubatizibwa kwe Yokaana mu Yoludaani. Era ‘obwakabaka bwa Katonda’ bwe baalagira nti buli kumpi bwateekebwawo olw’okufa kwa Kristo. Obwakabaka buno tebwabadde, nga bwe baali bayigiriziddwa okukkiriza, obwakabaka obw’ensi. Era te bwabadde obwo obw’omu maaso obutafa, obunaateekebwawo nga ‘obwakabaka n’obufuga, n’ekkulu ly’obwakabaka wansi w’eggulu lyonna, bingiwe abantu abatukuvu ab’Ali Waggulu Ennyo;’ obwo obutaggwaawo, mu ‘bwo obufuga bwonna bunaamuweerezanga era bunaamugonderanga.’ Danyeri 7:27. Nga bukozesebwa mu Bayibuli, ekigambo ‘obwakabaka bwa Katonda’ kikozesebwa okulaga byombi, obwakabaka bw’ekisa n’obwakabaka bw’ekitiibwa. Obwakabaka bw’ekisa buleetebwa mu maaso Pawulo mu Ebbaluwa eri Abaebbulaniya. Oluvannyuma lw’okulaga Kristo, omwegayirizi omusaasizi ‘akwatibwa embeera z’obunafu bwaffe,’ omutume agamba nti: ‘Noolwekyo tusembeere n’obuvumu eri entebe ey’ekisa, tulyoke tufuna okusaasirwa, era tusange ekisa.’ Abaebbulaniya 4:15, 16. Entebe ey’ekisa eraga obwakabaka bw’ekisa; kubanga okubaawo kw’entebe kutegeeza okubaawo kw’obwakabaka. Mu ngero ze nnyingi Kristo akoza ekigambo ‘obwakabaka obw’eggulu’ alage omulimu gw’ekisa kya Katonda ku mitima gy’abantu.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> Kale entebe y’ekitiibwa eyimirira obwakabaka bw’ekitiibwa; era obwakabaka buno bwogerwako mu bigambo by’Omulokozi: ‘Awo Omwana w’Omuntu bw’anajja mu kitiibwa kye, era n’Abamalayika abatukuvu bonna wamu naye, kale alituula ku ntebe y’ekitiibwa kye: Amawanga gonna galikuŋŋaanirizibwa mu maaso ge.’ Matayo 25:31, 32. Obwakabaka buno bukyali mu biseera eby’omumaaso. Tebujja kuteekebwawo okutuusa ku kujja okw’okubiri kwa Kristo.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> Obwakabaka bw’ekisa bwateekebwawo amangu ddala oluvannyuma lw’okugwa kw’omuntu, bwe waateekebwawo enteekateeka ey’okununula ekika eky’omusango. Mu kiseera ekyo kyaliwo mu kigendererwa kya Katonda era mu nsuubizo lya Katonda; era mu kukkiriza, abantu baasobolanga okufuuka abali wansi w’obufuzi bwakyo. Naye tekyateekebwawo ddala okutuusa okufa kwa Kristo. Wadde nga yatandika obuweereza bwe ku nsi, Omulokozi, ng’akooye obujeemu n’obutamwebaza bw’abantu, yandisobodde okudda emabega ku ssaddaaka eya Kalivari. E Geseemani, ekikopo ky’obuyinike kyakankana mu mukono gwe. Yandisobodde ne mu kiseera ekyo okusangula ennyira ey’omusaayi okuva ku mutwe gwe n’okuleka ekika eky’omusango ne kifa mu bibi byakyo. Singa y’akoze bwe bityo, tewandibaddewo kununulibwa kwa bantu abagudde. Naye bwe Omulokozi yawaayo obulamu bwe, era ng’omukka gwe guggwaako n’akaaba nti, ‘Kiwedde,’ olwo okutuukirizibwa kw’enteekateeka ey’okununula ne kukakasibwa. Ensuubizo ery’obulokozi eryaawa eri babiri aboonoonyi mu Edeni lyakakasibwa. Obwakabaka bw’ekisa, obwaliwo mu nsuubizo lya Katonda mu kusooka, olwo ne buteekebwawo. The Great Controversy, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Kristo yateekawo obwakabaka obutaggwaawo mu byafaayo eby’obunnabbi eby’e Roma ey’obupagani, si ku nkomerero ya Roma ey’Obupapa. Era aliteekawo obwakabaka bwe obwa kitiibwa ng’akomawo omulundi ogwokubiri, ekirimu ebyafaayo by’enkuba ey’enkomerero, nga empewo ennya ez’Obusiraamu zisumululibwa.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Enkuba ey’oluvannyuma ejja okutonnya ku abo abalongoofu—olwo bonna bajja okufuna enkuba eyo nga bwe kyali edda.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> Bwe bamalayika bana balekawo, Kristo alitandikawo obwakabaka bwe. Tewali afuna enkuba ey’oluvannyuma okujjako abo abakola buli kye basobola. Kristo yandituyambye. Bonna basobola okuba abawanguzi olw’ekisa kya Katonda, okuyita mu musaayi gwa Yesu. Eggulu lyonna lifaayo ku mulimu guno. Bamalayika nabo bafaayo. Spalding and Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Bwe zisumululibwa empewo ennya, Kristo ateekawo obwakabaka bwe. Byombi, enkuba ey’enkomerero n’okusumululwa kw’empewo ennya, biyimirira ebintu ebigendera mu maaso; era tewali na kimu ku byo kiyimirira akaseera akamu. Empewo ennya ziyimirira Obusiraamu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Tunaaweebwanga ku muggukiro gw’ensi etaggwaawo? Tunaabanga bazito, ba bbugumu butono, era ng’abafu? Ai, singa mu kkanisa zaffe mubaamu Omwoyo n’omukka gwa Katonda nga gufuuyiddwa mu bantu Be, balyoke bayimirire ku bigere byabwe era balame. Twetaaga okulaba ng’ekkubo lifunda, era ng’omulyango mufu. Naye bwe tuyita mu mulyango omufu, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, volume 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Mu bbanga eryo Omwoyo wa Katonda bwe afuuyibwa ku bantu ba Katonda, bamalayika bakutte embalaasi ey’ekiruyi ey’Obusiraamu ey’agezaako okweggulawo, ng’etwala okufa n’okuzikiriza mu kkubo lyayo. Ne baliyoka bayimirira ku bigere byabwe ne babeera balamu. Nga tekunnaba kubafuuyibwako Omwoyo, abantu ba Katonda baba bafu, kubanga omukka ogw’Omwoyo gubaleetera okuyimirira ne babeera balamu. Bw’agamba Sister White nti kati tutuuse mu biro we bigere by’ekifaananyi ebivanguddwamu ayironi n’ettaka ery’ebbisi biyimirira okwegatta kw’Ekkanisa n’ebyobufuzi, okuyiwa kw’emvula ey’oluvannyuma kwali nga tekunnabaawo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

Waliwo eddoboozi bbiri mu Okubikkulirwa essuula ey’ekkumi n’omunaana.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> Bwe Yesu yatandika obuweereza bwe mu lwatu, yattukuza Yeekaalu n’agiggyamu okusobezebwa okw’okunyooma ebitukuvu. Mu bikolwa eby’enkomerero eby’obuweereza bwe mwalimu okuttukuza Yeekaalu omulundi ogw’okubiri. Kale mu mulimu ogw’enkomerero ogw’okulabula ensi, wabaawo obuyitibwa bubiri obw’enjawulo eri amakkanisa. Obubaka Obulondeddwa, ekitabo 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Eddoboozi eryasooka kye kuyita okuzuukusa eri abantu ba Katonda, ate eddoboozi ery’okubiri kye kuyita okuzuukusa eri abaana ba Katonda abalala abakyali mu Babulooni.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> Waliwo ensi eri mu bubi, mu bukuusa n’okulimbirizibwa, mu kennyini ekisiikirize ky’okufa—egudde mu tulo, mu tulo. Baani abawulira obubonaabona bw’emmeeme obw’okubazuukusa? Eddoboozi ki erisobola okubatuukako? Omutima gwange gutwaliddwa mu biseera eby’omu maaso ng’akabonero kaweebwa nti, ‘Laba, Omugole ajja; mugende mumusisinkanemu.’ Naye abamu banaakereva okufuna amafuta ag’okuzzaamu emitabaaza gyabwe, era nga bukereevu nnyo banaazuula nti enkula y’obuntu, egiyimiririzibwa amafuta, teyisibwa. Bible Echo, Meyi 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

Mu kitundu kino, ebibuuzo bibiri byabuuzibwa. Baani abawulira obulumi bw’omwoyo olw’okubazukusa? Eddoboozi ki eriyinza okubatuukirira?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Eddoboozi” erikuzuukusa ensi lye ddoboozi ery’okubiri ery’Okubikkulirwa, essuula ey’ekkumi n’omunaana, eriyita ekisibo ekirala kya Katonda okuva mu Babulooni. Abantu ba Katonda n’ensi byombi beetaaga okuzuukusibwa olw’Okukaaba okw’ettumbi ly’ekiro, era okwo kubeera akabonero akalala ak’enkuba ey’oluvannyuma.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Abamillerite baali mu butuufu mu kutegeera nti mu biseera by’obwakabaka obw’okuna Kristo yanditeekawo obwakabaka obutaggwaawo? Yee.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

Yatandikawo obwakabaka bwe obw’ “ekisa” ku musalaba, nga kyali mu byafaayo by’obwakabaka obw’okuna obwogerwako mu bunnabbi bwa Baibuli. Obwakabaka obwo bwe Loma ey’obupagani. Mu Daniel essuula ey’okubiri, okugwa mu kukkiriza okukulembera Ekkanisa ya Thyatira kulagiddwa? Yee, kubanga ebbumba eriraga abantu ba Katonda lyakyuka okuva mu bbumba ne lifuuka ebbumba ery’amatoba. Kale Thyatira eri wa mu kifaananyi? Oba ddala erimu mu kifaananyi? Kiragiddwa mu kifaananyi, era Nebuchadnezzar ateekako omusana ku nsonga eyo bw’atuuka ku ntikko y’amalala ge n’okwegulumiza mu Daniel essuula ey’ennya.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Kabaka n’ayogera, n’agamba nti, Si kino Babulooni ennene, kye nnazimba okubeera ennyumba y’obwakabaka, mu maanyi g’obuyinza bwange, era olw’ekitiibwa ky’obukulu bwange?

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Nga tekinnaba kubeera ku kusalirwa kwa Nebukadduneeza okwali okw’ennaku 2520 ze yabeeramu ng’ensolo ey’omu nsiko, yalaga okwenyumiriza kwe n’abuuza oba ye yazimba obwakabaka obwo obwa Babulooni Omunene? Omukyala omwenzi owa Okubikkulirwa 17 alina ku kyenyi kye muwandiikiddwa nti, “KYAMA, BABULOONI OMUNENE, NYINA W’ABAKAZI ABEENZI N’EBIKOLWA EBY’OMUZIZO EBY’ENSI.” Ekkanisa ey’e Roma, nga bwe agimwita Sister White, ye Babulooni Omunene. Omutwe ogwa zaabu oguli mu kifaananyi guyimirira Babulooni ey’enyama era guyimirira ne Babulooni ey’Omwoyo, obwakabaka obwokutaano mu bunabbi bwa Bayibuli obulina akabonero ak’enjawulo ak’okuba obuyinza obwafuna ekiwundu eky’okufa. Mu Isaya 23 obuyinza bwa Paapa obulabikibwa ng’e Tyre bulyerabirirwa okumala emyaka 70 ng’ennaku z’omukabaka omu. Babulooni ey’enyama eyayimirirwanga Nebukadduneeza nayo yafuna ekiwundu eky’okufa ekyawonyezebwa Nebukadduneeza bwe yagobebwa mu bwakabaka bwe okumala ennaku 2520. Babulooni ey’enyama Omunene yalaga ekifaananyi kya Babulooni ey’Omwoyo Omunene, era ebyombi byaggibwako obwakabaka byabyo okumala akaseera, ne biddizibwaawo oluvannyuma. Omukyala omwenzi owa Okubikkulirwa 17 teyalina kikopo kya ffeeza mu mukono gwe, newankubadde kya mkuwa oba kya ayironi; yali alina kikopo kya zaabu.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.

> Era omukazi yali yambadde ebyambalo eby’obupapula n’obumyufu, era ng’ayambadde zaabu n’amayinja ag’omuwendo n’empeera; ng’alina ekikompe kya zaabu mu mukono gwe, ekijjudde ebikolwa eby’ensonyi n’obutali bulongoofu bw’obwenzi bwe. Okubikkulirwa 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Zaabu yakiikirira Babulooni ennyini, era kikiikirira ne Babulooni ey’omwoyo, obwakabaka obutaano mu bunnabbi bwa Bayibuli obwafuna ekiwundu eky’okufa mu mwaka gwa 1798, nga obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli butuula ku ntebe y’obwakabaka. Babulooni ennyini mu kifaananyi yaddirwawo obwakabaka bwa ffeeza obwalimu buyinza bubiri, Abamedi n’Abaperusi, era ompondo olw’Abaperusi mu Daniyeri omunana lwajja olusembayo era nga lwa waggulu okusinga. Darius OmuMedi ye yali ompondo ogwasooka, era omuduumizi we, Cyrus, yali Muperusi eyajja okufuga oluvannyuma lwa kabaka OmuMedi Darius.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Cyrus yali ekifaananyi kya Kristo, eyali agenda okutandika enteekateeka y’okununula abantu ba Katonda okuva mu buddu. Obwakabaka bwa Abameedi n’Abaperusi buyimirira obwakabaka obwomukaaga mu bunnabbi bwa Bayibuli, ekyo kye Amerika. Amerika erina enyanga bbiri eziyimirira Oburepabulikaani n’Obupurotesitanti. Darius ayimira enyanga ey’Oburepabulikaani eya Amerika, era Cyrus ayimira enyanga ey’Obupurotesitanti. Nga Cyrus yatandika enteekateeka y’okununula abantu ba Katonda balyoke baddabirize Yerusaalemi n’yeekaalu, Amerika yali nsi eyayimusibwa okusumulula abaasibwa mu buddu bwa Babulooni ow’eby’Omwoyo okusobola okuzimba yeekaalu ey’eby’Omwoyo, gye Abamiilerayiti baateekako omusingi. Obuddu obwennyini mu Babulooni obw’emyaka nsanvu bwafaananyiriza obuddu mu Babulooni ow’eby’Omwoyo okumala emyaka 1,260. Amerika ye amabega ga feza mu kifaananyi kya Nebuchadnezzar.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

Obwakabaka obw’okusatu obw’ekikomo bwali Buyonaani, obwo obukiikirira obwakabaka obw’ensi yonna. Obwo obwakabaka kwe Obumu bw’Amawanga, era mu Okubikkulirwa essuula ey’ekkuminamusanvu bwe bwogerwako ng’obwakabaka obwali mu 1798 tebunnaba kujja. Bakabaka kkumi aba mu Okubikkulirwa essuula ey’ekkuminamusanvu bakkiriziganya okuwa obwakabaka bwabwe eri Obwa Paapa, obwakabaka obw’omunaana, obuli mu bw’omusanvu. Bakola endagaano eno kubanga bawalirizibwa Amerika, era kubanga ensi ng’ezikirizibwa "empewo ennya" ez’Obuyisilamu, ezisumululibwa mu bbanga ly’enkuba ey’oluvannyuma, ey’etandika okuyiyibwa mu bujjuvu ku tteeka lya Sande mu Amerika.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

Ku Eteeka lya Ssande mu United States, Katonda ateeka Obwakabaka bwe obwa "ekitiibwa" ng’ayimusa abantu be ng’ekibendera okuyita abaana ba Katonda abalala okuva mu Babulooni. Bw’otyo, ennyanga y’Obupurotesitanti ejjawo oluvannyuma era eba waggulu okusinga eyasooka, nga bwe kyali ku nnyanga bbiri ez’a Medi ne Perusi. Bwe kiba nti United Nations ekkiriza okuwaayo obufuzi bw’ensi eri Obwa Papa, empewo ennya z’Obusiraamu zirekululwa, era obwakabaka obw’ensi yonna busisinkana entalo ezagoberera okufa kw’enyanga eyasooka eya Bugereeki eyamenyeka ne muvaamu ennyanga ennya.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Bwe kituuka ku bigere eby’ebyuma (enkola y’obufuzi) n’ebbumba ery’amasenke (enkola y’ekkanisa) n’eminwe gy’ebigere kkumi (bakabaka kkumi), ejjinja eritemeddwamu okuva ku lusozi nga tewali mikono likuba ebigere by’ekifaananyi. Abagoberezi ba Miller baali batereevu ku kifaananyi kya Danyeri, nga bwe baayinza okubeera batereevu okuva ku ndabirwamu gye baalina mu byafaayo eby’obunnabbi. Naye Alufa n’Omega bulijjo alaga enkomerero mu ntandikwa, era obwakabaka buna obw’ekifaananyi kya Nebukadduneeza buyimirira obwakabaka buna obwa ddala obulaga mu kifaananyi banne ab’omu mwoyo ku nkomerero y’ensi.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

Bwe twogerako ku bwakabaka obw'ebyafaayo, Loma ejjula ng'ey'omunaana era nga eva mu omusanvu. Mu Danyeri 7, Loma ejjula ng'ey'omunaana era nga eva mu omusanvu. Mu Danyeri 8, Loma ejjula ng'ey'omunaana era nga eva mu omusanvu. Mu Okubikkulirwa 17, Loma ejjula ng'ey'omunaana era nga eva mu omusanvu. Mu Danyeri 2, ekiyimirira okwogerwako okusooka ku bwakabaka obw'obunnabbi bwa Baibuli, Loma ey'omwoyo ey'emulembe guno ejjula ng'ey'omunaana era nga eva mu omusanvu. Ekifananyi ekisooka (Alufa) eky'obwakabaka obw'obunnabbi bwa Baibuli kiraga eky'enkomerero (Omega).

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

> Tutuuse mu biro nga omulimu omutukuvu gwa Katonda gukiikirirwa n’ebigere by’ekifaananyi mwe kyuma kyatabanguddwamu bbombo. Katonda alina abantu, abantu abalonde, ab’okutegeera kwabwe kiteekwa okutukuzibwa, abatateekwa kutayonooneka nga bateeka ku musingi omuti, omuddo ogwakala, n’obulagala. Buli mwoyo omwesiigwa eri ebiragiro bya Katonda aliraba nti ekirabirwako ekituyawula mu kukkiriza kwaffe ye Ssabbiiti ey’olunaku olw’omusanvu. Singa gavumenti yassa ekitiibwa ku Ssabbiiti nga Katonda bw’alagidde, eyimirira mu maanyi ga Katonda era mu kuwalirirwa okukkiriza okwamu okwaali kuweereddwa eri abatukuvu. Naye abakungu b’obufuzi balikwatiriza Ssabbiiti ey’obulimba, era balitaba okukkiriza kwabwe okw’eddiini n’okugondera omwana ono w’obwapapa, ne bakissa waggulu okusinga Ssabbiiti Mukama gy’atukuza era gy’agiwa omukisa, ng’agigabira eri omuntu okugikuuma ng’etukuvu, ng’akabonero wakati w’Eye n’Abantu be okutuuka mu mirembe lukumi. Okutaba emirimu g’ekkanisa n’egy’obufuzi kyeragibwa ekyuma n’ebbumba. Okwegatta kuno kukendeeza amaanyi g’ekkanisa zonna. Okuwa ekkanisa amaanyi ga gavumenti kuleeta ebivamu ebibi. Abantu basemberedde nnyo okusukkirira ekkomo ery’okugumiikiriza kwa Katonda. Baateeka amaanyi gaabwe mu by’obufuzi, era beekwataganye n’obwapapa. Naye ekiseera kijja we kinaatuukira Katonda anaabonereza abo abaggyemu amaanyi etteeka lye, era emirimu gyabwe emibi giribakomerako. The Seventh-day Adventist Bible Commentary, Volumu 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alufa n'Omega afuuse okutegeera okutaliiko nsobi okw'abatandisi ku Danyeri essuula ey'okubiri 'kipya.'

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> Era oyo atuula ku ntebe ey’obwakabaka n’agamba nti, Laba, nkola ebintu byonna bipya. Era n’antegeeza nti, Wandiika: kubanga ebigambo bino by’amazima era byesigwa. Era n’antegeeza nti, Kituukiridde. Nze Alufa ne Omega, entandikwa n’enkomerero. Oyo alina ennyonta ndimuwa amazzi okuva ku nsulo ey’amazzi ag’obulamu bwereere. Okubikkulirwa 21:5, 6.

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