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# Rome Establishes the Vision - Number Fifteen

Loma eteekawo okubonekerwa - Ennamba kkumi na ttaano

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Ekigezo ekisembayo: okuzuukukira empaka z’obunnabbi ez’ekifaananyi ky’ensolo

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Kati tuli mu kiseera ky’okukemebwa okw’ekifaananyi ky’ensolo, era obutakkaanya obwasooka obw’obunnabbi mu byafaayo by’Obwadiventisiti kati buddwamu. Mu Julaayi wa 2023, Mikaeri, Malayika Omukulu, yakka okuzuukusa emifupa emikalu egy’abafu gya Yezeekyeri, ebyabadde bigalamye ku luguudo nga byaattibwa mu kibuga ekyo ekikulu kya Sodomu ne Misiri. Eyo mu mutwe ogw’ekkumi n’emu ogwa Kubikkulirwa, baggibwamu ettulo ly’okufa olw’okuwaabwe Omwoyo. Mu mutwe ogw’amakumi asatu mu musanvu ogwa Yezeekyeri, obubaka bw’empewo ennya bukyogeddwako nga bubaka obufuula emifupa emikalu egy’abafu, agimanyiddwa ng’ennyumba yonna eya Isirayiri, mu ggye lya Mukama. Nnabbi Danyeri ayimirira abajulizi ababiri abaattibwa abaalabibwa Yokaana, era amanyiddwa okuyimirira n’abo abali mu kiwonvu ky’emifupa emikalu egy’abafu, wamu n’abawala ab’amagezi mu lugero.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Abamillerayiti bwe baatuukiriza olugero, baategeera nti ebyo bye baayitamu byali biyimiririziddwa mu lugero. Ab’emitwalo kkumi n’ena n’enkumi nnya nabo banaateekwa okutegeera nti baali mu kiseera eky’okulindirira. Nga Daniyeri mu ssuula mwenda, banaateekwa okutegeera nti baali baasaasaanyiziddwa mu nsi y’abalabe, nga bwe kiragibwa mu ‘emirundi musanvu’ egy’Ebyabaleevi essuula amakumi abiri mu mukaaga, era bategeere n’ekyama ky’ekifaananyi ky’ebisolo kya Nebukadduneeza.

In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Mu buli omu ku bino, kiyimirizibwa ekigezo eky’obunnabbi okuva mu Kigambo kya Katonda. Abajulizi ababiri ababadde bafu mu luguudo bajjuzibwa Omwoyo bwe bazuukizibwa. Amagumba ga Ezekyeri agafu gaali gasaanidde okuwulira obubaka bw’obunnabbi. Danyeri yali asoma byawandiikibwa bya Musa ne Yeremiya, bwe yazuukirizibwa ku mbeera ye ey’okusasanyizibwa. Mu mutwe ogw’okubiri, Danyeri n’abasajja abasatu abeesigwa baazuukirizibwa mu ngeri ey’ekifaananyi okutegeera nti baali bateekeddwa wansi w’etteeka ery’okuttibwa, era oluvannyuma ekitangaala ky’obunnabbi ekyabadde kikisiddwa ne kiggulwawo ne kununula Danyeri n’abanne abasatu. Abawala ab’omu lugero bazuukusibwa olw’“okukaaba” mu ttumbi ly’ekiro. Abayigirizwa ba Miller baazuukusibwa Kristo bwe yaggya omukono gwe ku mibalo egyali ku kyapa ky’obunnabbi. Mu bajulizi omukaaga gino, obubaka bw’obunnabbi bwe buzzuukusa abaafu oba abebase. Oluvannyuma buleeta okugezebwa, era ku nkomerero y’omutendera gw’okugezebwa wabaawo emibinja ebiri egyeyoleka.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Okusinziira ku mirongo gino, kikakasiddwa nti enkumi kikumi n’amakumi ana mu nnya bwe zijja kuzuukusibwa mu nnaku ez’enkomerero, kino kye kiba obubaka bwa Yezeekyeri ku mpewo ennya, era n’obwa Musa obw’okusasanya emirundi musanvu mu Levitiko amakumi abiri mu mukaaga. Kye kiba obubaka bw’okuzuukira obuletebwa Mikaeri malayika omukulu. Kye kiba obubaka bw’ekirooto eky’ekyama kya Nebukadduneeza eky’ekifaananyi ky’ebisolo.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Abawala abatannaba kufumbirwa bagezebwa okusinziira ku kuba nga balina amafuta, agategeerekebwa ng' 'obubaka bw'Omwoyo gwa Katonda.' Abamillerite baazuukusibwa bwe baategeera nti baali balagiddwa mu kigambo kya Katonda eky'obunnabbi, era bwe baalaba nti obukakafu obwabasooka okubaleetera okulangirira 1843, mu butuufu bwalanga October 22, 1844. Bwe tusinziira ku bino, kikakasiddwa nti bwe bazuukusibwa abo 144,000 mu nnaku ez'enkomerero, bajja okuzuukusibwa eri obubaka bw'obunnabbi obubagezesa obuleeta ebika bibiri by'abasinza.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Emisono gino gyonna gituukiririra mu ngeri entuufu era ey’enkomerero mu kiseera ky’okugezesa okw’obunnabbi, ekiragibwa mu kutondwa kw’ekifaananyi ky’ensolo. Okukemebwa okwo kumalirizibwa nga ekiseera ky’okugezesa kiggaliddwa ku bawala ku Eteeka lya Sande. Noolwekyo, enkola y’okukemebwa ey’ekifaananyi ky’ensolo, ekiragiddwa emirundi mingi ng’ekikemebwa ekiraga abo abategeedde obubaka obwaggulwawo, eragiriddwa mu misono gino gy’obunnabbi gyonna. Mu Danyeri kkumi na bbiri, ab’amagezi abategeera okwongerwamu obumanyi bayitamu enkola y’okukemebwa ey’ebitundu bisatu, eriragibwa ng’okutukuzibwa, okweyerereza, ne kugezebwa. Ebitundu ebitatu ebyo bye bitundu by’okukakanyizibwa mu mutima ebireetebwa Omwoyo Omutukuvu, eby’eraga okukkakanyizibwa kw’ekibi, obutuukirivu, n’okusalirwa omusango. Ebitundu ebitatu ebyo bye Oluggya, Ekifo Ekitukuvu, n’Ekifo Ekitukuvu Ennyo. Ebitundu ebitatu ebyo birabikiddwa era mu bamalayika basatu b’Okubikkulirwa kkumi nnya, era ne mu by’ayitamu Danyeri n’abasatu ab’eesigwa mu ssuula esooka. Eyo baasooka okuyisa ekikemebwa ky’emmere, ne kuddako ekikemebwa eky’eby’okulaba, era oluvannyuma ne bayisa ekikemebwa eky’okusatu ekyawa kabaka w’obukiikakkono, akiikirirwa Nebukadduneeza.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Naye abaana bano bana, Katonda yabawa obumanyi n’obukugu mu by’okuyiga byonna n’amagezi; era Daniel yali n’okutegeera mu ebyolesebwa byonna n’ebirooto byonna. Awo ku nkomerero y’ennaku kabaka ze yali alagidde okubaleeta, omukulu w’abatoowashi n’abaleeta mu maaso ga Nebuchadnezzar. Kabaka n’ayogagana nabo; era mu bo bonna tewaalabika mulala afaanana ne Daniel, Hananiah, Mishael, ne Azariah; kyebaava bayimirira mu maaso g’kabaka. Era mu nsonga zonna ez’amagezi n’okutegeera, kabaka ze yababuuza, yabasanze emirundi kkumi okusinga abalogo bonna n’abalaguzi b’emmunyeenye abaali mu bwakabaka bwe bwonna. Daniel 1:17-20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Ekigezo ekisembayo ku bisatu eri Danyeri n’abasajja abasatu ab’ekitiibwa kyakolebwa Nebukadduneeza; bwe kityo ne kulaga ekifaananyi eky’ekigezo eky’enkomerero eky’obunnabbi. Ekyo Danyeri n’abo abasatu kye bafaananyiriza kikwata ku Babulooni, kubanga Nebukadduneeza yali kabaka; era mu Isaaya essuula musanvu, olunyiriri munaana n’omwenda, kiteekebwawo nti kabaka, ekibuga ekikulu ky’eggwanga, n’“omutwe” by’obubonero obukyusaganyizibwa. “Omutwe” akiimirira omutwe wa Babulooni ey’emulembe guno mu nnaku ez’enkomerero. Omutwe ogwo mu nnaku ez’enkomerero ye mukazi omwenzi owa Okubikkulirwa essuula kkumi n’omusanvu, eyawandiikiddwa ku kyenyi kye nti, “EKYAMA, BABULOONI OMUKULU, NNYINA W’ABAKAZI AB’ENZI N’EBIKOLWA EBY’EKIVVE EBY’ENSI.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Okugozesebwa kw’obunnabbi okw’enkomerero kw’abo 144,000 kugattiddwa n’okutegeera okutufu oba okukyamu ku “omutwe” gwa Babulooni ow’omu mulembe guno mu nnaku ez’enkomerero. Okugozesebwa kwabwe okwasembayo kulimu era n’okutegeera nti Babulooni ow’omu mulembe guno ne Loma ey’omu mulembe guno bye bifaananyi ebikyusanyizibwa; n’olwekyo “omutwe” gwa Babulooni ow’omu mulembe guno gwe gumu mu byombi, kubanga bye bifaananyi ebikyusanyizibwa.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> "Ensi ejjudde embuyaga n’entalo n’obutakkanya. Naye wansi w’obukulembeze obumu—obuyinza bwa Papa—abantu banaagatta amaanyi okuwakanya Katonda okuyitira mu bajulirwa be." Obujulizi, Voliyumu 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Danyeri n’abasajja abasatu ab’ekitiibwa balaga nti ekigezo ky’obunnabbi eky’enkomerero—kubanga bulijjo kiba kigezo ku bubaka bw’obunnabbi—kye kigezo ku nsonga ya Roma, kubanga omutwe mu nnaku ez’enkomerero ye obuyinza bwa Papa, obwasimbolerwa Nebukadduneeza, omutwe asooka owa Babulooni, eyagezesa ye kennyini Danyeri n’abo abasatu ab’ekitiibwa. Enkaayana eyo, nga bwe yalabirwamu mu Danyeri n’abo abasatu ab’ekitiibwa, yalangirirwawo ne mu enkaayana ey’olubereberye mu byafaayo eby’ensibuko eby’Adiventisimu, nga bwe yayimiririzibwa ku ekipande ekya 1843, ekyalagirirwa omukono gwa Mukama era nga tekyasaanidde kukyusibwa. Enkaayana eyayimiririzibwa ku ekipande ekya 1843 yasimbibwako ku kulambulula oba Antiochus Epiphanes oba Roma ey’obupagani ye buyinza eyakakasa ekibonekeero mu olunyiriri olw’ekkumi n’ena mu Danyeri essuula eky’ekkumi n’olumu.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Mu byafaayo by'ennaku ez'enkomerero, abo emitwalo kkumi n'ennya n'enkumi nnya bajja kugezebwako ku kutegeera kwabwe okw'obunnabbi. Okutegeera okw'obunnabbi kwesigamizibwa ku mirongo egy'enjawulo gy'obunnabbi egiyimiririza nti ekigezo ekisembayo kya bunnabbi mu bwakyo. Ekigezo kijja kuba kyeyongera mu mitendera era kijja kutuuka ku nkomerero yaakyo nga walabikawo ebika bibiri by'abasinzi.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Nga bwe kiragibwa mu Danyeri essuula ey’ekkumi n’ebiri, okukebera kutandika nga omusana omuggya ogw’obunnabbi gubikkuliddwa, era ekikebera ekisooka kibeera ky’okulya obubaka oba okugaana obubaka. Ekikebera ekyo Danyeri akiraga ng’“okutukuzibwa,” ate ekiddako Danyeri yakiyita “okufuulibwa abyeru,” era omutendera guno guggwa ku kikebera eky’okusatu era ekisembayo ekiragibwa ng’“okugezebwa.” Ekikebera eky’okusatu n’ekisembayo mwe bagezebwa ebibinja bibiri, era eyo we beeraga oba balina amafuta oba tebalina.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Essuula esooka eya Danyeri eraga butereevu ekigezo eky’enkomerero, era n’olwekyo Danyeri alaga ekigezo ekiyimirizibwa ng’ ‘okutondebwa kw’ekifaananyi ky’ensolo,’ ekyo kye ‘kigezo abantu ba Katonda kye balina okuyitamu,’ nga tekunnaba kutuuka ‘okuteekebwako akabonero’ wadde ‘okuggalwawo kw’ekiseera ky’okusaasirwa’ ku tteeka lya Ssande erijja mangu.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Ekigezo eky’okutegeera engeri ekifaananyi ky’ekisolo gye kifuulibwa kisangamu ekigezo ky’obunnabbi eky’okutegeera enteekateeka y’obunnabbi ey’omuyungo ogw’obutundu busatu. Omusota omukulu, ekisolo n’ennabbi ow’obulimba balina enteekateeka y’obunnabbi ey’enjawulo, era esimbiddwa ku bajulizi b’obunnabbi abangi nnyo. Okutegeera engeri omuyungo guno ogw’obutundu busatu gye gukwatira wamu ne gufuka obuyinza bumwe obw’obunnabbi mu nnaku ez’enkomerero kye kutegeera engeri ekifaananyi ky’ekisolo gye kifuulibwa.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Ekyokulabirako ekyangu naye ekizibu ekiraga obukulu bw’okutegeera engeri ekifaananyi ky’ensolo bwe kiteekebwawo mu nnaku ez’oluvannyuma kye obujulizi bwa Pawulo ku musajja w’ekibi mu ssuula ey’okubiri ey’Ebaluwa ya Abatesalonika Eya Kubiri. Pawulo ayogera ku enkwatagana ey’obunnabbi wakati wa Loma ey’abapagani ne Loma ey’obwapapa, era bw’akikola alaga nti "enkwatagana ey’obunnabbi wakati wa Loma ey’abapagani ne Loma ey’obwapapa" ye nsonga eyolesa ebika bibiri by’abasinza.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Ekibiina ekimu ekikyagala amazima g’enkolagana ey’obunnabbi wakati wa Roma ey’obupagani ne Roma ey’obupapa, n’ekibiina ekirala ekitayagala ago mazima, bwe kityo ne kiweebwa obulimba obw’amaanyi. Enkolagana ey’obunnabbi wakati wa Roma ey’obupagani ne Roma ey’obupapa Pawulo gye yayanjula, kye kimu ku bitundu bingi eby’obunnabbi ebiraga enkolagana y’obuyinza obubiri obwo, era n’enkolagana y’obuyinza obwo n’Amerika.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Luroma lw’abapagani kye musota omukulu, Luroma olw’obupapa kye kisolo, ate Maseteti Agattiddwa g’Amerika kye nnabbi w’obulimba. Akaabu ye kabaka w’omusota omukulu mu bakabaka kkumi, ng’afumbiriddwa Yezabele malaya, afuga ebibinja bibiri by’abanabbi b’obulimba. Abanabbi abasajja baali bannabbi ba Baali, n’abasaserdooti b’ekibira baakiikirira katonda omukazi Ashtaroth. Wamu babeera eky’okulabirako kya nnabbi w’obulimba w’ennaku ez’enkomerero akola ekifaananyi ky’ekisolo, nga bwe kiikirirwa abasaserdooti abakyala n’abanabbi abasajja.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Ejjoka ye Akabu, ali kifaananyi ky’abakabaka ekkumi mu Okubikkulirwa essuula 17, era ye obwakabaka olw’omusanvu mu obwakabaka munaana. Obwakabaka olw’omukaaga ye Amerika, bannabbi b’obulimba ba Yezeberi; obwakabaka olw’omusanvu be bakabaka ekkumi, Obumwe bw’Amawanga, obuyinza bw’ejjoka; ate obwakabaka olw’omunaana, oluli omu ku nsanvu, bubeera obwakabaka olw’okutaano obwaafuna ekiwundu eky’okufa, era ne buzukkizibwa ne bubeera obwakabaka olw’omunaana era olwasembayo, ekisolo, ekyo Amerika n’oluvannyuma ensi yonna bikikolera ekifaananyi eri kyo ne kyaakyo.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Danyeri essuula esooka eraga ekigezo eky’enkomerero eky’obunnabbi ekirimu okutegeera Loma nga bwe eyimiriziddwa mu Kigambo kya Katonda. Abatesalonika eky’okubiri kiraga nti ekigezo eky’enkomerero eky’obunnabbi kirimu ekitangaala ekikwata ku nteekateeka ya Loma ey’omulembe guno, nga bwe kiyimiriziddwa mu enkolagana ey’obunnabbi n’ey’ebyobufuzi wakati wa Loma ey’obupagani ne Loma ey’obupapa.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Danyeri essuula ey’okubiri eraga nti waliwo ekyama ekigguddwawo mu nnaku ez’enkomerero ekigezesa abantu 144,000, kubanga Danyeri n’abaasatu abeesigwa ab’omu ssuula ey’okubiri bakikaikirira abantu ba Katonda ab’ennaku ez’enkomerero. Ekyama eky’obunnabbi ekigguddwawo, era ne kiba kye kibagezesa, kye kirooto kya Nebukadduneeza ekyama eky’ekifaananyi ky’ebisolo, ne kityo ne kiimira omugezesebwa ogw’enkomerero eri 144,000, kwe, nga Mwannyina White bwe yawandiika, “okutondebwa kw’ekifaananyi ky’ekisolo.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Ekigezo ekiragibwa mu ssuula ey’okubiri eya Danieri kiri wansi w’entiisa ey’okuttibwa. Nga kifaananyi ky’ennaku ez’enkomerero, kikakasa ebyo Pawulo bye yayigiriza bwe yalambulula obulimba obw’amaanyi obujja ku abo abatayagala mazima. Mu byafaayo bya Danieri, okutegeera kwe kwawonya ab’amagezi b’e Babulooni, naye tewali kiseera ky’ekisa oluvannyuma lw’ekigezo eky’enkomerero eky’ennaku ez’enkomerero.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Buli nsonga ku mpaka ezikwata ku Roma ng’akabonero ze tumaze okulambulula ziwa obujulizi obutereevu ku mpaka eziri mu ntambula kaakano. Ng’entekateeka ey’okuteeka amateeka g’Olunaku lwa Ssande kati ekola mu kizikiza, Ekigambo kya Katonda eky’obunnabbi kiraga okusembera kwakyo, newankubadde emmeeme entono nnyo ze baana b’emisana, ate abataali baana b’emisana ne bityo tebamanya nti omusenyu gw’ebbanga ery’okugezesebwa gugenda guggwa mangu. Kino kiri mu mbeera eyalambikibwa Sister White, mwe entambuza ez’enkomerero zijja kuba za mangu nnyo. Mu July 2023 Mikaeri yakka okulyimiriza eggye lye ery’amaanyi ku bigere byalyo, naye okuba omu ku ggye eryo waliwo omulimu ogw’obunnabbi ogusooka okutuukirizibwa, era gutuukirizibwa mu mbeera ya poliitiki mwe ekifaananyi ky’ekisolo kiri mu kutondebwa.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Omulimu ogw’obunnabbi oguteekwa okutuukirizibwa guliimu okutegeera okw’okutondebwa kw’ekifaananyi ky’ensolo. Omusomi w’obunnabbi ateekwa okutegeera, okusinziira ku bintu ebigenda mu maaso mu byafaayo eby’obudde buno, nti ensonga z’eddiini n’eza bufuzi ezileeta ekifaananyi ky’ensolo mu United States ziri mu nkola. Omusomi ateekwa era okutegeera engeri ekifaananyi ky’ensolo gye kitondebwamu mu ngeri ey’obunnabbi, nga bwe kyalagiddwa mu Kigambo kya Katonda. Era ateekwa okumanya nti nga bwe ekifaananyi ky’ensolo kitondebwa mu United States, ne bwe kityo ekifaananyi kya Katonda kitondebwa mu abo 144,000. Ateekwa okutegeera enkwanankana y’ebyafaayo eby’ennaku ez’enkomerero n’egya Millerites mu kiseera eky’enkulaakulana y’obubaka bwa Midnight Cry mu byafaayo byabwe, nga bwe baazuukizibwa ku mazima nti baali mu kiseera eky’okulindirira eky’olugero, n’olwekyo bebannyini abawala. Ebintu bisatu bino byonna bikola ekitundu ky’ekigezo ky’obunnabbi ekyatandika okweyoleka mu Julaayi wa 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

"Olunyiriri ku lunyiriri" buli nsonga ey’obutakkaanya ku Roma eyatuukamu mu byafaayo bya Advent, kye kyali ebyafaayo ebitukuvu ebiddamu mu nnaku ez’enkomerero. Ensonga ey’obutakkaanya ey’enkomerero ey’ekwata ku Roma eva ddala ku bantu ba Katonda abaganye okulabuka ku bubaka obwatuuka mu Julaayi 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Katonda alikukumula abantu be; ssinga engeri endala zigaana, enjigiriza ez’obukyamu zijja kuyingira mu bo, ne zibasunsuza, nga zisunsula obusuwa okuva ku eŋaano. Omukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gutuuse, ogukwatirira ekiseera kino. Guno gwe mazima ga Bayibuli, agalaga obulabe obututuuseeko. Omusana guno gulina okutuleeta mu kunoonyereza okw’amaanyi mu Byawandiikibwa n’okwekenneenya ennyo ebyo bye tuyimirirako. Katonda ayagala buli njuyi n’ebifo by’amazima binoonyerezebwemu ddala, n’obugumiikiriza, nga tusaba era nga tusiba omukanda. Abakkiriza tebasaanidde kwesigamira ku bitekerezebwa byokka n’endowooza ezitalambikidde bulungi ku kye kituumibwa amazima. Okukkiriza kwabwe kuteekwa okuzimbibwa ku Kigambo kya Katonda nga kunywevu, era bwe kinaatuuka ekiseera eky’okukemebwa ne baleetebwa mu maaso g’obukiiko okuddamu olw’okukkiriza kwabwe, basobole okuwa ensonga y’ensuubirwa eri mu bo, n’obukkakkamu n’okutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Mukubirize, mukubirize, mukubirize. Ebisonga bye tuteeka mu maaso g’ensi biteekwa okutufukira ddala eby’amazima ebiramu. Kikulu nnyo nti mu kulwanirira enjigiriza z’etukiririzaamu nga musingi gw’okukkiriza kwaffe, tetukkirize kweyambisa nsonga ezitali nnamu ddala. Ezo zisobola okusirisa oyo ageguganya, naye tezza kitiibwa mu mazima. Tuteekwa okuteeka mu maaso ensonga ennamu, ezitagenda kusirisa bokka abatugaanira, naye ne ziyinza okuyimirira mu kukebera okw’amaanyi ennyo n’okunoonyereza okusembayo. Eri abo abeeyigizza okuwoza empaka, waliwo obulabe bunene nti tebagenda kukwata Ekigambo kya Katonda mu bwenkanya. Bwe tusisinkana omuwakanya, kisaana nnyo tuteeke ebisonga mu ngeri eyazuukusa okukakasa mu mutima gwe, si kunoonya kyokka kugumya omukkiriza.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.

> Wadde ng’omuntu ayinza okweyongerera mu magezi, taleeke na kaseera katono kulowooza nti tekyetaagisa okunoonyereza mu bujjuvu era obutayimirira mu Byawandiikibwa Ebitukuvu okunoonya omusana omusinga. Nga bantu, tuyitiddwa buli omu okuba abayizi b’obunnabbi. Tulina okwegendereza n’obunyiikivu, tusobole okuzuula omusana gwonna Katonda gw’anaatuleetera. Tulina okukwata amangu okumyansa okusooka kw’amazima; era mu kuyiga nga tusaba, omusana ogweyoleka bulungi ennyo guyinza okufuna, oguyinza okuleetebwa mu maaso g’abalala. Obujulizi. Kitundu ky’okutaano, omuko 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Abaprotestanti ab’omu kiseera kya Miller baagaana okufugibwa amateeka g’ennimi, ne basalawo okuziba amaaso ku kigambo “also” mu olunyiriri olw’ekkumi n’enna, ekiraga mu ngeri y’amateeka g’ennimi nti “abambuzi b’abantu bo” baakikiikirira obuyinza obupya obwabadde buteekebwa mu ntambula y’ebintu eyalabisibwa mu nnyiriri mwe wali olunyiriri olwo. Uriah Smith yakola kye kimu ddala bwe yaziba amaaso ku bukakafu bw’amateeka g’ennimi obulaga nti kabaka ow’Obukiikakkono mu olunyiriri amakumi asatu mu mukaaga, era oluvannyuma mu olunyiriri amakumi ana, yalina okubeera ye kabaka ow’Obukiikakkono gwe baabadde boogerako okuva mu olunyiriri amakumi asatu mu emu.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Leero, abo abayigiriza nti United States be "abanyazi", bakozesa akatundu okuva mu byawandiiko bya Sister White akalambulula obuyinza bwa Papa n’eggwanga lya United States ng’obuyinza bubiri obusinga okuyigganya mu nnaku ez’enkomerero, ne bakyusa engeri gy’ekiwandiiko kitegekeddwamu okulumiriza nti okuyita ku "old world" kwe Sister White akoza okunyonyola Yuropu mu mazima kutegeeza ebyafaayo ebyayitawo. Enteekateeka y’ennimi mu kitundu ekyo eraga nti kino kye bateesezza kikyamu, era engeri Sister White gy’akozesaamu "old world" mu kitundu ekyo esaanirana n’engeri gy’akikozesa mu bifo ebirala mu byawandiiko bye. Bw’akikola atyo, abeera ng’akkiriziganya n’abannyonnyozi b’ebyafaayo abakozesa ekigambo "old world" nga bakigatta ne "new world" okulaga enjawukana wakati wa Yuropu n’Amerika.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> ObuKatoliki obwa Roma mu nsi enkadde n’obuProtestanti obujeemu mu nsi empya baligoberera enkola efaanagana eri abo abassa ekitiibwa ebiragiro bya Katonda byonna.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

Mu ntegeka y’olulimi, ekigambo “will pursue” kiraga nti amaanyi gombi agakiikiriddwa “ensi enkadde” n’“empya” gombi baligoberera okutuukiriza obutulugunya bw’abantu ba Katonda mu nnaku ez’enkomerero; era kirimu ensobi y’enkozesa y’olulimi okugamba nti sentensi eno ewoza “ensi enkadde” nga ebyafaayo ebyayita, ate “empya” ng’ennaku ez’enkomerero. “Lunyiriri ku lunyiriri,” empaka zonna enkadde eza Ruumi ziraga omuyizi w’obunnabbi w’ennaku ez’enkomerero nti bwe bazuukusibwa, ekigezo eky’ekifaananyi ky’ekisolo kijja okubeeramu embeera mwe kulambululirwa mu butuufu “abanyazi b’abantu bo.” Okutegeera okutaliimu nsobi ku “banyazi” kwateekebwawo ku kifaananyi ky’abatandisi eky’obunnabbi kya 1843, era ky’amazima ag’omusingi, era ne kakasibwa n’obuyinza bwa Omwoyo gw’Obunnabbi. Ekyo kiraga nti bwe bazuukusibwa abayizi b’obunnabbi okutuuka ku kigezo kyabwe eky’enkomerero, ensonga ya “banyazi” ejja n’okukiikirira okulumba okwasembayo ku mazima ag’omusingi n’Omwoyo gw’Obunnabbi.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

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