Article

# The Book of Daniel - Number Thirty-Six

Ekitabo kya Danyeri - Namba amakumi asatu mu mukaaga

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Obubonero bw’obunnabbi bwa Nebukadduneeza: Okubikkula obubonero bw’ekkubo obw’ebyafaayo bw’ekibiina kya Millerite Movement n’okubonekerwa okwasibiddwa kw’Omugga Ulai

Author

Jeff Pippenger

Published

December 31, 2023

Formats

PDF
Word

Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Danyeri essuula esooka eraga ebyafaayo by’abamalayika ab’okusooka n’ab’okubiri okuva nga 11, Agusito 1840 okutuuka nga 22, Okitobba 1844. Era Danyeri essuula ennya nayo eyogera ku byafaayo by’abamalayika ab’okusooka n’ab’okubiri okuva mu 723 BC okutuuka nga 22, Okitobba 1844. Mazima ddala, kino tekisoboka kukiraba nga tewali nkola ey’enkuba ey’ekkomerero eya "line upon line".

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Nebukadduneeza, mu ssuula ey’okuna, ye kabonero ak’obunnabbi akazibu nnyo. Kikulu okwejjukiza kye ayimirira nga tugitandika okulowooza ku kuggulwawo okwolesebwa kw’Omugga Ulai mu byafaayo bya William Miller. Ekirooto kya Nebukadduneeza eky’okubiri, nga kifaanagana n’ekirooto eky’okubiri kya William Miller, kyakiikirira "emirundi musanvu" egyogerwako mu Eby'Abaleevi essuula amakumi abiri mu mukaaga, ensonga enkulu ey’obunnabbi egatta wamu ekitabo kyonna kya Danyeri. Danyeri bwe yategeeresa ekirooto kya Nebukadduneeza eky’omu ssuula ey’okuna, yamulabula ku musango ogwali okugenda okujja, era bwe yakikola n’atulaga ekifaananyi ky’obubaka bw’omumalayika asooka obwatuuka mu byafaayo mu "ekiseera ky’enkomerero" mu 1798.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Bwe yatuuka okusalira omusango kwe Nebukadduneeza yalabuddwa nga kujja, okutuuka okwo kwafaananyiza nga 22 Okitobba 1844, lwe kwatandika okusalira omusango okw’okunoonyereza. Mu mutwe ogw’okuna, obubaka obulabula obwaweebwa Danyeri, awamu n’okutuuka kw’okusalira omusango okwakwatagana n’obulabula, byakiikirirwa mu kigambo ‘essaawa’. ‘Essaawa’ ey’okusalira omusango kwa Nebukadduneeza yakiikirira ‘essaawa’ y’okusalira omusango kwa Katonda mu bubaka bw’omumalayika asooka. Era kyafaananyiza ‘essaawa’ y’etteeka lya Sande, bwe kutandika okusalira omusango kwa Katonda okw’okutuukiriza ekibonerezo. Ekitundu mu Danyeri omutwe ogw’okuna ekiriikirira okujja kw’obubaka bw’omumalayika asooka mu 1798, n’okujja kw’omumalayika owasatu nga 22 Okitobba 1844, ekiragibwa mu kigambo ‘essaawa’, kiddiddwamu ne kyongerezebwako. Enkola ey’okuddamu n’okugaziya nkola y’obunnabbi eyeyoleka emirundi mingi mu bubaka bw’obunnabbi, naye ennyo mu kitabo kya Danyeri.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Nebukadduneeza bwe yatuuka ku "ssaawa" y'omusango, "ebiseera musanvu"—ekyo kye kyali omusango gwe—ne bitandika; era nga kabaka w'obukiikakkono, olwo yayimirira omusango ogwatuuka ku bwakabaka obw'obukiikakkono bwa Isirayiri mu 723 BC. Yaweebwa omutima gw'ensolo, era mu bunnabbi bwa Baibuli ensolo egerageranya obwakabaka; era okuva mu 723 BC okutuuka mu 1798, yayimirira engeri ebbiri ez'okusinza kw'abapagani ezikwatibwako emirundi mingi mu Kitabo kya Danieri.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Okumala ennaku 1260, nga zifaananyiriza emyaka 1260, yakiikirira amaanyi agazikiriza ag’obupagani; ate ne mu nnaku endala 1260, nga nazo zifaananyiriza emyaka 1260, yakiikirira amaanyi agazikiriza ag’obwa-Papa. Omutima gw’amaanyi agombi agazikiriza gwali gumu, kubanga obwa-Papa kye kimu kya ddala: obupagani obweyambadde erinnya ly’Obukristaayo.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

Ku ‘komerero kw’ennaku,’ ekirabirwamu nga akabonero akaalambulwamu mu Danyeri essuula ey’ekkumi n’ebiri akalaga ‘ekiseera ky’enkomerero’ mu 1798, obwakabaka bwe bwaddizibwa gy’ali. Obujulizi bwa Danyeri essuula ey’okuna, awamu n’Omwoyo gw’Obunnabbi, bulaga nti bwe bwaddizibwa obwakabaka bwe mu ‘komerero kw’ennaku,’ yali omusajja eyawoloka. Awo n’afuuka akabonero k’obunnabbi akalaga amazima ag’omugaso ennya. Afuuka omukwataganya w’obunnabbi wakati w’obuyinza bw’ekiyoka obw’obupagani, kwe yali akiimira mu kitundu ekisooka eky ‘ebiseera musanvu’ bye, n’obuyinza bw’ensolo, kwe yali akiimira mu kitundu eky’oluvannyuma eky ‘ebiseera musanvu’ bye. Nga akabonero k’eby’obuyinza ebyo ebibiri, ng’ayimiridde ng’obwakabaka obuddiziddwa mu 1798, olwo n’akiimira obuyinza obw’okusatu obuzzikiriza (nnabbi ow’obulimba), obwateekwa okufuga okumala emyaka nsanvu mu ngeri ey’ekifaananyi, nga malaaya w’e Ttuulo yali ayerabiddwa. Nga kabaka wa Babulooni, Nebukadduneeza ayimirira ng’omukwataganya w’obunnabbi wakati w’obuyinza busatu ebyandifuuka Babulooni wa mulembe guno mu nnaku ez’oluvannyuma, era ebyo ne bikulembera ensi okutuuka e Amagedoni.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism represented the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Era yakiikirira okuzaalibwa kwa United States ng’ekisolo ekyava mu nsi, ekyatandika mu 1798 ng’omwana gw’endiga, ekirabibwa mu kulokoka kwe. Mu kiseera kimu, yakiikiriranga empondo ebbiri eziri ku kisolo ekyava mu nsi, ezali nga Republicanism ne Protestantism, ebyakiikiriranga amaanyi ga United States, ekyo kye kyagiyamba okufuuka eggwanga erisinga okuganziibwa mu nsi yonna. Naye ku nkomerero y’emyaka nsanvu egy’efaananyi, empondo ezo ebbiri ne ziyimiririrwa nga Republicanism eyakyama ne Protestantism eyakyama, nga empondo zombi ezigabiddwa mu mibinja ebiri. Empondo eya Republicanism eribeeramu ekibiina kya Democratic ekyeyoleka mu lwatu nga tekyafaayo ku misingi emitukuvu egy’omu Ssemateeka, n’ekibiina kya Republican ekyeyogeranga nti kye abalwanirizi n’abakuumi ba Ssemateeka, naye mu butuufu ne kigaana emisingi emitukuvu egy’omu Ssemateeka, nga kironda ennono n’empisa z’obuwangwa okutwala ekifo ky’emisingi egy’omu kiwandiiko ekyo ekitukuvu.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Ebibiina byombi byakiikirirwa Abasadukayo n’Abafalisaayo mu biro bya Kristo. Omwoyo gw’Abasadukayo n’Abafalisaayo gunaalabikangawo ne mu eryembe ery’obuProtestanti obwava ku mazima, nga ekibinja kimu kiwagira okusinza ku Ssande ate ekirala ku Ssabbiiti. Embeera ya Nebukadduneeza ey’okukyuka mu “nkomerero y’ebiro,” mu 1798, ekiikirira obulungi Amerika, n’amayembe gombi g’ensolo eyava mu nsi. Obubonero busatu buno—ensolo eyava mu nsi n’amayembe gaayo ababiri—byali bya kugenda okukyuka okuva ku mwana gw’endiga ne bifuuka ejjoka.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Nebukadduneeza, ku nkomerero y’“emirundi musanvu,” yayimirira ng’enkwatagana eyalambulula nti obwakabaka bwe obwennyini obwa Babulooni bweyalabibwamu ng’ekifaananyi kya Babulooni ya leero mu nnaku ez’enkomerero, egattiddwaamu ddragoni, ensolo n’omunnabbi ow’obulimba. Era yalaga n’ebitongole ebisatu eby’obunnabbi ebyayimirirwa mu nsolo eyava mu nsi erina amayembe abiri, ey’akyuka okuva ku Mwana gw’Endiga n’efuuka ddragoni mu myaka nsanvu egy’omu kifaananyi nga omukyala omwenzi owa Ttuulo yeerabiddwa. Kye kintu eky’omugaso ennyo nti obwakabaka bwe obwennyini ye buba obwakabaka obuyimirira ng’ekifaananyi ky’obwakabaka obufuga emyaka nsanvu mu kifaananyi.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Okulaga mu bifaananyi kwa Nebukadduneeza okw’omu ssuula ey’okuna kusaaniddwa okuteekebwa waggulu ku ssuula esooka. Bwe kityo bwe kitekebwayo, kikuŋŋaanya obubonero bw’ekkubo mu byafaayo bya BaMillerite, era kikakasa amazima mangi ag’okubonekerwa kw’Omugga Ulai agaggulwawo mu kiseera ekyo. Omusingi n’ensanda ey’omu makkati ey’ekibiina kya BaMillerite kwali ekibuuzo n’eddamu by’omu Danyeri essuula ey’omunaana, ebyawandiikibwa 13 ne 14. Ekibuuzo kyali nti, “Okubonekerwa okwo okw’ekikwata ku kiweebwayo kya buli lunaku n’obujeemu obuleeta okuzikirira, okutuusa okuwa ekifo ekitukuvu n’eggye okunyigirizibwa wansi w’ebigere, kujja kumala ebbanga ki?”

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Ku bigambo ebikumi, singa si enkumi, ebyongerwako mu Bayibuli, ekigambo ekimu kyokka, "sacrifice," kye Omwoyo Omutukuvu alaga nti tekikwatagana n’ebyawandiikibwa. Bwe kiggibwamu mu ngeri entuufu, kyeraga bulungi nti "ekya buli lunaku" ne "obujeemu" bya maanyi abiri ag’enjawulo agazikiriza. Sister White alaga mu bukakafu nti ekigambo "sacrifice" kyongerwako olw’amagezi g’abantu era tekikwata ku kiwandiiko, era mu kitundu kye kimu alaga nti Abamillerite baali b’atuufu mu kutegeeza "ekya buli lunaku" ng’obusamize. Enkozesa y’ennimi mu kibuuza eky’olunyiriri olw’ekkumi n’asatu, yategeezebwa obwegendereza Kristo ng’ayita mu byawandiikibwa bya Sister White, era bwe egoberera ebyawandiikibwa n’obulagirizi obuyongezeddwako obw’Omwoyo Omutukuvu, ekibuuza kiba nti, "Kijja kumala ekiseera ki ekyolesebwa ekikwata ku maanyi ababiri agazikiriza ag’obusamize n’obufuzi bwa Papa, agagenda okunyirira wansi ewatukuvu n’abantu ba Katonda?"

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Noolwekyo, Nebukadduneeza bwe atwalirwa mu "kiseera eky'enkomerero," mu 1798, abeera akiikirira omusajja alokoka, era n'olwekyo akiikirira "abagezi" abanditegedde omugo ogw'omu n'essinziro ly'Adiventizimu. Okukyuka kwe kulaga "abagezi" abategeera "okunnyuka kw'obumanyi" okwaaggyibwako ekisibo mu kiseera ekyo, naye akabonero ke ak'obunnabbi kalaga butereevu ebyafaayo ebikwata ku kibuzo nti, "okutuusa ddi kunaabeeranga okwolesebwa ku buyinza obuzikiriza obw'obupagani n'obwapapa obunaanyirira wansi abantu ba Katonda (eggye), n'ekifo ekitukuvu kya Katonda?" Nga kabonero ka "muwala ow'amagezi" ategeera "okunnyuka kw'obumanyi," akiikirira William Miller, kubanga Miller ye kabonero ka abo abaali "abagezi" mu byafaayo ebyatandika ku "kiseera eky'enkomerero," mu 1798.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebukadduneeza ayimirira akabonero akalaga ekkubo akategeeza “ekiseera eky’enkomerero,” era bwe kiteekebwa ku essuula esooka, kyongera n’okuyimirira okutuuka kwa malayika asooka mu kiseera ekyo, kubanga mu essuula ey’okuna, “ssaawa” Danyeri mwe yawa Nebukadduneeza obubaka obulabula, yeraga essaawa malayika asooka lwe yatuuka, era ekyo kyali mu 1798. “Ssaawa” omusango gwa Nebukadduneeza lwe gwatuuka, yategeeza “ssaawa” ey’okutandika okusalira omusango okw’okunoonyereza kwa Katonda nga October 22, 1844. Obubonero obulaga ekkubo obuvudde mu kifaananyi kya Nebukadduneeza mu essuula ey’okuna bwe buno: 723 BC, 538, 1798 (ekiseera eky’enkomerero), ne October 22, 1844.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Obubonero obulaga ekkubo mu byafaayo bya Abamillerite mu essuula esooka eya Danyeri, bitandikira ku Yekoyakimu, oyo ali akabonero ak’okwongerwa amaanyi kw’obubaka obwasooka obwatuuka mu "ekiseera eky’enkomerero" mu 1798. Okwongerwa amaanyi kw’obubaka obwasooka, okukiikirirwa Yekoyakimu, kwe kumaka August 11, 1840. Okwangulwa kwa Yekoyakimu kutandika emyaka nsanvu egy’obufuzi bwa Babulooni, egyaggwaamu n’ekiragiro kya Kayirusi. Essuula esooka eya Danyeri ereetawo okukebera mu mitendera esatu: okukebera kw’emmere, ne kudirirwa okukebera okulabika, era ne kuggwa ku kukebera kwa litimasi. Ebi kukebera ebisatu ebyo bikiikirira August 11, 1840, lwe Malayika omuyinza ennyo, atali mulala wabula Yesu Kristo yennyini, n’akka okuva mu ggulu ng’alina akatabo akatono abantu ba Katonda kye baali balina "okulya", nga bwe Danyeri n’abasatu abeesigwa baalonda okulya emmere y’emboga mu kifo ky’emmere ya Babulooni.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Okukemebwa okw’okubiri mu nkola eyo kwaalaga okweyoleka okw’okugaana kw’amakanisa ga Abaprotestanti obubaka bwa Miller (obubaka bw’omumalayika ow’okusooka), era ne wabaawo okweyawukana okulabika wakati w’ekibiina ky’Abamillerite n’amakanisa ga Abaprotestanti agaatandika olwo omulimu gwago ogw’obunnabbi ng’ObuProtestanti obw’okukyama. Okukyawukana wakati w’ebika ebyo byombi kwali kweyonekera nnyo, nga omubiri gwa Danyeri n’abo basatu ab’omuwendo bwe gwalabika bulungi era gunywevu olw’okulya emmere ey’eggulu mu kifo ky’emmere ya Babulooni. Okukyawukana okwo kwamanyikira ku nkomerero y’omwaka ogw’ebyawandiikibwa ogwa 1843 (Epriri 19, 1844), bwe yatuuka ekiseera eky’okulindirira mu lugero lw’abawala kkumi.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Ekigezo eky’okusatu, ekyali ekigezo ekiraga ddala, kyayimirira Okitobba 22, 1844, lwe, nga wayise emyaka esatu, “essaawa” yatuuka Nebukadduneeza ye yennyini n’asalawo n’ategeeza Daniyeri n’abasatu ab’omuwendo nti bali “emirundi kkumi” okusinga abalina amagezi ab’e Babulooni. Okuteeka essuula ennya ya Daniyeri waggulu w’essuula emu, kuzaala obubonero bw’ekkubo mu byafaayo bya Millerite, nga bitandikira ku “ekiseera ky’enkomerero” mu 1798; okunywezebwa kw’obubaka bwa malayika asooka ku Agusito 11, 1840; obwenyamivu obwasooka ku Apuli 19, 1844; n’obwenyamivu obunene obwa Okitobba 22, 1844.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Okugattako ku kumanya obubonero bw’ekkubo obw’enjawulo obw’ebyafaayo bya Abamilera, essuula ebbiri, bwe zitwalibwa wamu ‘olunyiriri ku linyiriri’, ziraga obubaka bwa malaika asooka, zitegeeza amaanyi agazikiriza ababiri ag’ekyogerwako mu njigiriza ey’ensibuko ey’ennaku enkumi bbiri n’ebikumi bisatu, era ne zirambulula enteekateeka y’okukemebwa ey’ebitundu bisatu ey’e Danyeri essuula kkumi n’abiri, eyo ebeeraawo bulijjo buli lwe kitabo kya Danyeri kifungulibwa.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Bategeera era nti Nebukadduneeza, ng’akabonero k’ab’amagezi mu 1798, mu kukwatagana n’ekirooto kye eky’okubiri mu mutwe ogw’okuna, akiimira William Miller, ng’ekibiina kye kyali kigenda kufuuka ennyanga ey’obuProtesitanti ey’amazima. Omulimu gwa William Miller, ogw’akiimira amazima ag’ensibuko g’Adiventizimu, gukiikirizibwa ku bipande bibiri bya Habakkuku, era Katonda ye yalagira mu kukolebwa kw’ebipande ebitukuvu ebyo byombi.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

Waliwo amazima ag’obunnabbi agamu Miller ge yatalaba mu ngeri entuufu kubanga engeri gy’alabiramu ebyafaayo eby’obunnabbi teyamukkiriza okutegeera nti waliwo obuyinza busatu obuzikiriza; si obupagani bwokka (omusota), newaakubadde obupapa (ensolo), naye era n’obuProtestanti obujeemu (nnabbi ow’obulimba). Mu kulabirira kwa Katonda, entegeera z’eby’obunnabbi eza Miller, ezali zikkomezeddwa olw’engeri gy’alabiramu ebyafaayo, tezaalabikibwa ku bipande bibiri ebitukuvu bya Habakkuku.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Ekirooto kya Nebukadduneeza eky’okubiri ekiri mu ssuula ey’okuna mu kitabo kya Danyeri, kiyimirira ekirooto kya William Miller eky’okubiri. Ebirooto byombi byogerako ku “emirundi musanvu,” era ekirooto kya Miller kiraga okugaanyizibwa kw’omulimu gwe ogw’atandika mu 1863, ne kweyongera okutuusa ku “Midnight Cry.” Ebirooto byombi bimalira ku bwakabaka nga buzziddwaawo oluvannyuma lw’ekiseera eky’okusaasaanyizibwa. Olw’ensonga eyo, tunaasooka okutunuulira ekirooto eky’okubiri kya Miller, nga tetunnatunuulira butereevu kwolesebwa kw’Omugga Ulai kwe baagguulawo mu 1798.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> Naloota nti Katonda, ng’ayita mu mukono ogutalabika, yantumira ekisanduku ekikoleddwa mu ngeri ey’ewuniisa, nga kiwanvu intchi kkumi, era buli luuyi intchi mukaaga, nga kikolebeddwa mu muti gw’eboni era nga amalulu gaateekeddwamu mu ngeri ey’ewuniisa. Ku kisanduku kwaliko akasumuluzo akasibiddwaako. Amangu ddala ne ntwala akasumuluzo ne nziggulawo ekisanduku; ne, mu kyewuunyisa n’okutangala kwange, nsanga kijjudde eby’obugagga eby’enjawulo n’ebipimo by’enjawulo: dayimooni, amayinja ag’omuwendo, n’ensimbi ez’emikande za zaabu ne feza ez’ebipimo byonna n’omuwendo gwonna, nga bitegekeddwa bulungi mu bifo byabyo mu kisanduku; era bwe byali bitegekeddwa bwe bityo ne byazaayo ekitangaala n’ekitiibwa, nga ekitangaala n’ekitiibwa kyabyo kyalingana n’eky’enjuba yokka.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> Nategeera nti si buvunaanyizibwa bwange okunyumira kino eky’okulabika eky’ewuunyisa nzekka, newankubadde omutima gwange gwali gujjudde essanyu olw’obwangavu, obulungi n’omuwendo gw’ebirimu. Noolwekyo ne nkiteeka ku mmeeza ey’akati mu kisenge kyange era ne ntegeeza nti buli ayagala ajje alabe okulabika okw’ekitiibwa era okw’obwangavu obusinga, okusinga byonna eby’alabiddwa omuntu mu bulamu buno.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> Abantu ne batandika okuyingira, olubereberye nga batono, naye ne bayongera okubeera bangi okutuuka ku kibiina. Bwe baalaba olubereberye mu ssanduuko, ne beewuunya era ne baleekaanira essanyu. Naye omuwendo gw’abalabi bwe gweyongera, buli omu n’atandika okutaataganya ebintu eby’omuwendo, nga abiggya mu ssanduuko n’abisaasaanya ku mmeeza. Nnatandika okulowooza nti nnyini byo ajja kunsaba nate essanduuko n’ebintu eby’omuwendo okuva mu mikono gyange; era ssinga mbikkiriza ne bissaasaana, sajja kusobola okubidizza mu bifo byabyo mu ssanduuko nate nga bwe byali olubereberye; era ne ntegeera nti sajja kusobola okutuukiriza obuvunaanyizibwa, kubanga bubeera bunene nnyo. Awo ne ntandika okusaba abantu obutebikwatako, wadde okubiggya mu ssanduuko; naye bwe nnayongeranga okusaba, ne beeyongeranga okubisaasaanya; era kaakano nga babisaasaanya wonna mu kisenge, wansi ne ku buli kyuma ekikozesebwa mu kisenge.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> Olwo ne ndaba nti mu mayinja ag’omuwendo amatuufu n’ensimbi entuufu baali basasaanyizzaamu obungi obutebalika bw’amayinja ag’obulimba n’ensimbi z’obulimba. Nnaanyiiga nnyo olw’empisa zaabwe embi n’obutasiima, ne mbakunenyeza era ne mbakokonya olw’ekyo; naye buli lwe nnanenya, ne beeyongera okusasaanya amayinja ag’obulimba n’ensimbi z’obulimba mu mayinja amatuufu n’ensimbi entuufu.

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> Awo ne nsunguwala mu mwoyo gw’eby’omubiri gwange ne ntandika okukozesa amaanyi g’omubiri okubasindikira ebweru w’ekisenge; naye nga bwe nsindikira omu ebweru, abasatu abalala ne bayingira ne baleeta ettaka, ebisala-sala by’emiti, omusenyi, n’ebika byonna by’akasasiro, okutuusa lwe baabikka buli kimu ku by’obugagga eby’amazima, dayimondi, ne nsimbi za byuma, ne bibeera nga tebikyali kulabika. Era ne bamenya essanduuko lyange mu bitundu ne balissaasaanya mu kasasiro. Naalowooza nti tewali muntu afaayo ku nnaku zange newaakubadde obusungu bwange. Ne nkoowa ddala ne nfa omwoyo, ne ntuula ne nkaaba.

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

> Nga bwe nnali ntyo n’ekaaba era n’ukungubaga olw’okufiirwa kwange okunene n’obuvunaanyizibwa obuli ku nze, ne nzijukira Katonda, ne nsaba nnyo nti ansindikire obuyambi. Amangu ddala oluggi ne lugguka, era omusajja n’ayingira mu kisenge, abantu bonna ne bavaamu; era ye, ng’akutte mu mukono gwe burashi ey’enfufu, n’aggulawo amadirisa, n’atandika okukunkumula enfuufu n’ebiswaswa okuva mu kisenge.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> Namukaabira nti aweereko, kubanga waaliwo amayinja ag'omuwendo ennyo nga gasaasanyiddwa mu kasasiro.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Yantegeeza nti, 'Totya,' kubanga ajja 'kubalabirira bo'.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> Awo oluvannyuma, ng’akunkumula ettaka n’ebisago, amayinja ag’obulimba ne ssente zaffu, byonna ne bisituka ne bifuluma mu ddirisa ng’ekire, era empewo ne bibitwala. Mu kavuyo ne nziba amaaso akaseera katono; bwe ngabiggulawo, ebisago byali bigenze byonna. Amayinja ag’omuwendo, dayimondi, n’ensimbi eza zaabu n’eza ffeeza, zaali zisaasaanyiddwa mu bungi mu kisenge kyonna.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Awo n’ateeka ku mmeeza essanduuko erinene nnyo era erirabika bulungi okusinga eryasooka, n’akuŋŋaanya amayinja ag’omuwendo, amadayimondi, n’amapeesa, ng’abikuta mu mikono, n’abisuula mu ssanduuko, okutuusa nga tewasigaddeko na kimu, newaakubadde ng’agamu ku madayimondi tegaali manene okusinga akasonga ka pini.

> “He then called upon me to ‘come and see.’

> "Awo yansaba nti, 'jjangu olabe.'"

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> "Ne ntunuulira mu ssanduuko, naye okumyansa kw’ekyo kye nnalaba kwankuba mu maaso. Byayaka emirundi kkumi okusinga ekitiibwa kyabyo eky’edda. Naalowooza nti byabadde byatutukiziddwa mu musenyu n’ebigere by’abo babi abaabyasa ne babinyirira mu vvu. Byali bitegekeddwa bulungi mu ssanduuko, buli kimu mu kifo kyakyo, nga tewaalabikako kukola kwonna kw’omusajja eyazisuulaamu. Ne nkuba enduulu olw’essanyu lingi ennyo, era enduulu eyo yanzukusa." Ebiwandiiko ebyasooka, 81-83.

We will address Miller’s dream in the next article.

Tujja kwogera ku ekirooto kya Miller mu kiwandiiko ekiddako.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Ekiddako ye nnyingizo ku kirooto ekyokubiri kya William Miller, eyawandiikibwa James White nga yafulumya ekirooto kya Miller mu Advent Herald.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> Ekirooto ekiddirira kyawandiikibwa mu Advent Herald, emyaka ebiri n’okusingawo emabega. Awo ne ndaba nti kyalondoola bulungi ebyo bye twayitamu mu by’Okudda okw’okubiri ebyayita, era nti Katonda yawa ekirooto okuganyula ekisibo ekisasanyiziddwa.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> Mu bubonero obulaga okusembera kw’olunaku olunene era olw’entiisa lwa Mukama, Katonda ataddewo ebirooto. Laba Yoweeri 2:28-31; Ebikolwa by’Abatume 2:17-20. Ebirooto bisobola okujja mu ngeri ssatu; ekisooka, ‘okuyitira mu mirimu mingi.’ Laba Omubuulizi 5:3. Ekyokubiri, abo abali wansi w’omwoyo omubi n’obulimba bwa Setaani, basobola okufuna ebirooto olw’obuyinza bwe. Laba Ekyamateeka Eky’okubiri 8:1-5; Yeremiya 23:25-28; 27:9; 29:8; Zekkaliya 10:2; Yuda 8. Ekyokusatu, Katonda bulijjo ayigiriza, era na kakano akyigiriza abantu be mu mpimo ez’enjawulo ng’ayita mu birooto, ebiva mu buweereza bw’abamalayika n’Omwoyo Omutukuvu. Abo abayimirira mu musana omw’erere ogw’amazima bajja kumanya Katonda bw’abawa ekirooto; era ab’omu mbeera eyo tebalimbibwa wadde okutwalizibwa awakyamu olw’ebirooto ebikyamu.

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> 'N'agamba nti, Muwulire kaakano ebigambo byange; bwe wabaawo nnabbi mu mmwe, nze Mukama ndimweyolesa eri ye mu kwolesebwa, era ndimwogerako mu kirooto.' Okubala 12:6. Yakobo yagamba nti, 'Malayika wa Mukama yannyogerako mu kirooto.' Olubereberye 31:2. 'Era Katonda yajja eri Labaani Omusuuli mu kirooto ekiro.' Olubereberye 31:24. Soma ebirooto bya Yusufu, [Olubereberye 37:5-9], oluvannyuma osome n'olugero olunnyumirwa olw'okutuukirizibwa kwabyo e Misiri. 'E Gibyoni Mukama yalabikira Sulemaani mu kirooto ekiro.' 1 Bassekabaka 3:5. Ekifaananyi ekinene eky'omu ssuula ey'okubiri eya Danyeri kyalabibwa mu kirooto, era ne bisolo ebina, n'ebirala, eby'omu ssuula ey'omusanvu. Herode bwe yanoonya okuzikiriza Omulokozi akyali omwana omuto, Yusufu yakuutibwa mu kirooto addukire e Misiri. Matayo 2:13.

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> 'Era kijja kubeerawo mu nnaku ez’oluvannyuma, bw’ayogera Katonda nti, ndiyiwa Omwoyo gwange ku bantu bonna; batabani bammwe n’abawala bammwe banaalagula, abavubuka bammwe banaalaba ebyolesebwa, n’abakadde bammwe banaalota ebirooto.' Ebikolwa 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> Ekirabo ky'obunnabbi, okuyita mu ebirooto n'ebyolesebwa, kiri wano nga ekibala ky'Omwoyo Omutukuvu, era mu nnaku ez'oluvannyuma kijja kulabisibwa mu ngeri emala okufuuka akabonero. Kye kimu ku birabo by'Ekkanisa ey'Enjiri.

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> 'Era ye y'awaayo abamu okuba abatume; n'abamu bannabbi; n'abamu ababuulizi b'Enjiri; n'abamu abasumba n'abayigiriza; Olw'okutuukiriza abatukuvu, olw'omulimu ogw'obuweereza, olw'okuzimba omubiri gwa Kristo.' Abaefeso 4:11-12.

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> "'Era Katonda yassa abamu mu kkanisa, abasooka abatume, ab'okubiri BANNABBI,' n'ebirala. 1 Abakkolinso 12:28. 'Temunyooma OBUNNABBI.' 1 Abatesalonika 5:20. Mulabe era Ebikolwa 13:1; 21:9; Abaruumi 7:6; 1 Abakkolinso 14:1, 24, 39. Bannabbi oba obunnabbi biri olw'okuzimba ekkanisa ya Kristo; era mu Kigambo kya Katonda tewali bujulizi bulaga nti byandikomye nga ababuulizi b'Enjiri, abalunzi b'endiga, n'abayigiriza tebannakoma. Naye omuwakanyi agamba nti, 'Wabaddewo okwolesebwa n'ebiroto ebingi eby'obulimba nnyo nga sisobola kwesiga kintu kya ngeri eyo na kimu.' Kituufu nti Setaani alina eky'okufaananako eky'obulimba. Bulijjo yalina bannabbi b'abulimba, era ddala tusuubira kubalaba kaakano mu kiseera kino eky'enkomerero eky'obulimba n'obuwanguzi bwe. Abo abagaana okubikkulirwa okw'enjawulo kubanga waliwo eky'okufaananako eky'obulimba, basobola n'okweyongera ne bagaana nti Katonda teyeyabikkulira muntu mu kirooto oba mu kwolesebwa, kubanga eky'okufaananako eky'obulimba kyabaddewo bulijjo."

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> Ebirooto n’ebyolesebwa bye bintu Katonda by’ayitamu yeeyolesa eri abantu. Ng’ayita mu bino yayogera eri bannabbi; atadde ekirabo ky’obunnabbi mu birabo bya kkanisa ey’Enjiri, era agagasse ku bubonero obulala bw’ennaku ez’enkomerero. Amina.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> "Ekigendererwa kyange mu bigambo ebyogereddwa waggulu kibadde kuggyawo ebiwakanya mu ngeri esinziira ku Byawandiikibwa, era okutegeka omutwe gw’omusomi ku bino ebigoberera." James White.

Back to Articles