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# The Book of Daniel - Number One-Hundred and Six

Ekitabo kya Danyeri - Ennamba kikumi mu mukaaga

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Okubikkula Omusango: Okuva ku 9/11 okutuuka ku Eteeka erya Ssande - Okwekenneenya okw’obunnabbi

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Okusala omusango okunoonyereza ku balamu kwatandika ku September 11, 2001, era okutuukirizibwa kw’okusala omusango kujja kutandika ku tteeka lya Sande erijja mangu. Ebyo ebiseera byombi by’okusala omusango biraga emirimu gy’omubaka ategekera ekkubo eri Omubaka ow’Endagaano ow’okusatu n’Eriya ow’okusatu, nga kino kye kuggwa kwa mubaka wa Eriya eyatandikira mu byafaayo by’Abamillerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Mu kutuukirizibwa kwa Kristo nga Omubaka w’Endagaano, yatukuza emirundi ebiri yeekaalu ey’ensi eyaliwo ddala, eyalabirizanga Omubiri gwe n’ekaalu ye ey’Omwoyo. Yeekaalu ye ey’ensi eyaliwo ddala yatandika nga Weema ey’Okukuŋŋaanirangamu ey’eddungu, ne kuddako yeekaalu ya Sulemaani, oluvannyuma ne yeekaalu eyazimbibwa bupya oluvannyuma lw’emyaka nsanvu egy’obuddu e Babulooni, era ye yeekaalu yennyini oluvannyuma lw’emirimu egy’okuddabiriza n’okugyazimbula okumala emyaka amakumi ana mu mukaaga egyakolebwa Herode.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Okubeerawo kwa Katonda okulabika kwakisa Weema ey’Okukuŋŋaanirangamu n’Yeekaalu ya Sulemaani, naye si yeekaalu eyazimbibwa nate oluvannyuma lw’obuddu; kyokka yeekaalu eyo bwe yaddako n’eteekebwateekebwamu, yakisibwa okubeerawo kwa Kristo mu mubiri. Mu byafaayo bya yeekaalu Herode gye yalongoosa, Kristo yatukuza yeekaalu emirundi ebiri ng’atuukiriza Malaki essuula esatu. Ku kutukuza okwasooka, Kristo yagiyita nnyumba ya Kitaawe, naye ku kutukuza okwasembayo kwa yeekaalu Kristo yagiyita nnyumba ya Bayudaaya.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Mu byafaayo by’Abamillerayiti Kristo yazimba yeekaalu ey’omwoyo mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844. Nga October 22, 1844, mu kutuukiriza kwa Malaki essuula esatu, yajja mu yeekaalu ye mu bw’akamangu, n’atyo n’asunsula abawala abasirusiru. Oluvannyuma n’ajja ng’omalayika ow’okusatu okutuukiriza okutukuza okw’okubiri era okwasembayo, naye nga bwe kyali mu ntandikwa ya Isirayiri ey’edda, Isirayiri ya leero yali teerina kukkiriza okwetaagisa okumaliriza omulimu.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Ku Ssettemba 11, 2001, Kristo yakomawo okutuukiriza okutukuza yeekaalu okw'okubiri, okw'okutuukirira nga abawala abatalina magezi basunsulwamu mu tteeka lya Sande erinaatera okujja, bwe bazuukuka ne bamanya nti tebategeera okwongera kw'obumanyi okwabikkulibwa mu 1989. Okwo kwongera kw'obumanyi kuyimirira obubaka bw'enkuba ey'oluvannyuma, obwo obuli obubaka bw'okukaaba mu ttumbi bwe buteekeddwa mu nteekateeka y'olugero lw'abawala ekkumi. Obubaka bw'ebitundu mukaaga eby'enkomerero mu Danyeri 11, obwabikkulibwa mu kiseera ky'enkomerero mu 1989, buyimiriziddwa mu kitundu ekya 44 nga "amawulire okuva ebuvanjuba n'obukiikakkono."

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Obubaka bw’enkuba ey’enkomerero bwe bumu n’obubaka bw’Omwogerwa ogw’omu ttumbi ly’ekiro, era bwe bumu n’obubaka obuva ebuvanjuba n’obukiikakkono. Ebuvanjuba buyimirira Obusiraamu, ate Obukiikakkono buyimirira Obupapa; era, nga bubaka, biyimirira obubaka obukoppiibwa mu bulimba obukolebwa Obwadiventisi obwa Laodikiya wakati wa Settemba 11, 2001 n’etteeka lya Sande eriri kumpi okujja. Settemba 11, 2001 kiyimirira Obusiraamu (ebuvanjuba), ate etteeka lya Sande liyimirira akabonero k’ensolo (obukiikakkono).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Ekitanda ky’okufa ky’Obu-Adiventisiti obwa Laodikeya kiragibwa wakati w’obubonero obubiri obulaga ekkubo, nga bwe ky’ekifaananyi ky’okufa kwa nnabbi atagondera wakati w’endogoyi n’empologoma. Ekitanda ky’okufa eky’abo abakkiriza akabonero k’ekisolo kiragibwa "amawulire okuva ebuvanjuba n’obukiikakkono" agarakaza obuyinza bwa Papa era ne gatandika okunnyigirizibwa okwasembayo kw’abantu ba Katonda. Obubaka obwo butandikira ku tteeka lya Ssande erijja mangu mu United States, we era mu kiseera ekyo Obusiraamu obw’ekitalo eky’okusatu bukuba mu butasubirwa. Okukuba okwo okutasubirwa kuleeta okuzikirira kw’eggwanga, era ne kurakaza amawanga, bityo ne kuwa ensindika mu by’enfuna n’eby’obufuzi okuŋŋaanya amawanga gonna okwegatta okulwanyisa Obusiraamu, wansi w’eky’ekkobaane ekisatu ky’enjoka ennene, ekisolo ne nnabbi ow’obulimba.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Mu byafaayo ebyayimirirwamu Eriya ow’okusatu, obubaka obukizuula obulabe obw’okusatu butegeeza omusota, ekisolo n’ennabbi w’obulimba nti Obusiraamu kye kikozesebwa Katonda mu kibonerezo, ky’akozesa okubonereza abantu olw’okusinza akabonero k’obuyinza ak’omupapa. Nga bwe kiri ne Loma ssatu, Babulooni ssatu, Eriya basatu n’ababaka basatu abateekateeka ekkubo, obulabe obw’okusatu buteekebwawo mu kukozesebwa emirundi esatu kw’obulabe busatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Muganda White yawagira mu ngeri ey’amaanyi nnyo ekitabo kya Smith, Danyeri n’Okubikkulirwa, ng’alaga nti buli Mudiventisi w’Olunaku olw’Omusanvu alina okubeera n’ekitabo kino; newaakubadde teyakyogera ku lwatu ddala nga bwe nnawandiise kati, naye amazima ago gali mu kuwagira kwe.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> Mukama ayita bakozi okuyingira mu mulimu gw'okutambuza ebitabo, okulaba ng'ebitabo ebirimu omusana gw'amazima ag'ekiseera kino bigabanyizibwe. Abantu ab'ensi yonna beetaaga okumanya nti obubonero bw'ebiseera bw'ebutuukirizibwa. Mutwale gyebali ebitabo ebinaabassaako omusana. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, ne The Desire of Ages kati biteekeddwa okugenda mu nsi yonna. Okuyigiriza okukulu okuli mu Daniel and Revelation kusomebwa n'essanyu n'amaanyi mangi mu bantu bangi e Australia. Ekitabo kino kyayambye okuleta emmeeme nnyingi ez'omuwendo eri okumanya amazima. Bulichimu ekisoboka okukolebwa kirina okukolebwa okusaasaanya Thoughts on Daniel and the Revelation. Simanyi kitabo kirala ekisobola okutwala ekifo ky'akino. Kye kikono kya Katonda eky'okuyamba.

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> Abo abamaze ebbanga ddene mu mazima beebase. Beetaaga okutukuzibwa Omwoyo Omutukuvu. Obubaka bw’omumalayika ow’okusatu bulina okulangirirwa n’eddoboozi eddene. Ensonga ennene nnyo ziri mu maaso gaffe. Tetulina budde bwa kumala mpwamu. Katonda abiwalire ffe okukkiriza ensonga entono okuzikiza ekitangaala ekirina okuweebwa eri ensi. Manuscript Releases, Voliyumu 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Ekitabo, abaagaana endowooza ya Abamillerite ku ‘eky’obulijjo’ mu kitabo kya Danyeri nabo kye baagaana, kyamanyibwa nga ‘Omukono oguyamba ogwa Katonda.’ Bwe kiba nti abantu ba Katonda baweebwa obuvunaanyizibwa okusaasaanya ebitabo ebyajuliziddwa mu kigambo ekyasooka, kitegeeza nti abantu ba Katonda balina okubeera n’ekitabo ekyo bo bennyini. Ekitabo ekyo kye kyafuuka ekigendererwa ky’okulumba kwaabo abaatumbula endowooza ‘empya’ ku ‘eky’obulijjo’ mu kitabo kya Danyeri, kubanga kye kyali kitabo kye baayagalanga okukyandika bupya ne baggyamu endowooza entuufu ku ‘eky’obulijjo’.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Bw’abeeranga ayogerako ku bakulembeze babiri abakulu mu bujeemu obwa “the daily” mu kitabo kya Danyeri, Sister White emirundi mingi yalaga nti bo (Prescott ne Daniells) tebaalina obusobozi “okulowooza okuva ku nsibuko y’ensonga okutuuka ku byavaamu.” Abakyusakyusa ebyafaayo mu Abadiventisiti ab’e Lawodikiya balabika nga balina ekizibu kye kimu.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Abakulembeze, mu byafaayo by’obujeemu okuva mu 1888 okudda mu maaso, mu kiseera ekimu ku byebayitamu mu bulamu bwabwe, baakiriza enjigiriza ey’obulimba ey’ "the daily". Obujeemu bwabwe bwe bwabadde "ekivaamu", ate okutegeera okutali kutuufu okw’ "the daily" kwe "ensibuko". Abakyusakyusa b’Abadiventisiti ab’e Laodikeya batwala abatamanyi okukkiriza nti abo bennyini abajeemu mu byafaayo bya Abadiventisiti tebaali mu bujeemu ddala, newaakubadde nga obujulizi bwabwe obukyusiddwa tebuwagirwa Bayibuli wadde Omwoyo ogw’Obunnabbi. Kubanga tebatwala "ekivaamu" nga bujeemu, baggalawo ensobozesa ey’okunoonya "ensibuko".

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Ng’ennyonyi bwe zitambulatambula, era ng’ennyonyi bwe zibuuka, bwatyo n’oluvumo olutaliiko nsonga telutuuka. Engero 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Abantu ba Katonda balina okutegeera obujeemu, era bwe bakimanya, balina okunoonya ekivuddeko. Awo balina okumalawo ekivuddeko. Mu kitundu ekiddako, Mwannyinaffe White annyonnyola ku emboozi ya Achan.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> Nnalagiddwa nti Katonda wano alaga engeri gy’atunulaamu ekibi mu abo abeyita nti be bantu be abakwatanga amateeka ge. Abo b’awadde ekitiibwa eky’enjawulo okubeerangako abajulirwa ku kulabisibwa kw’amaanyi ge okw’ekitalo, nga bwe kyabeerako ku Isirayiri ey’edda, ne bwe baba oluvannyuma ne banyooma ne bagaanira ddala ebiragiro bye ebyategeezebwa mu bwesimbu, balikwatibwa obusungu bwe. Ayagala okuyigiriza abantu be nti obutagondera n’ekibi bimunyiza nnyo era tebitwalibwa ng’ebitono. Atulaga nti abantu be bwe basaangibwa mu kibi, balina amangu ddala okutwala ebikolwa eby’ensonga okulisaanyaawo ekibi ekyo mu bo, obusungu bwe butaleme kwebikka ku bo bonna. Naye singa abo abali mu bifo eby’obuvunaanyizibwa basuulirayo ebbali ebibi by’abantu, obusungu bwe bujja kubeerako ku bo, era abantu ba Katonda, nga ekibiina kyonna, bajja kubalibwa abavunaanyizibwa ku bibi ebyo. Mu ngeri Mukama gy’ayakolako n’abantu be edda, alaga obwetaavu bw’okutukuza ekkanisa okuva mu bikyamu. Omwonoonyi omu ayinza okusasaanya ekizikiza ekigobera ekitangaala kya Katonda okuva mu kibiina kyonna. Bwe balaba nga ekizikiza kibatuddeko, nga tebamanyi kyekiva, balina okunoonya Katonda mu bunyiikivu bungi, mu nneewombeze ennene n’okwefuga, okutuusa ebibi ebiyisa ennaku mu Mwoyo gwe bwe binaazuulibwa ne biggibwawo.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> Endowooza embi eyazukiridde ku ffe olw'okunenyeza ebikyamu Katonda bye yandaze nti byaliwo, wamu n'eddoboozi erigguliddwa ery'okututeekaako omusango gw'obukambwe n'obukakanyavu, tebituufu. Katonda atulagira twogere, era tetujja kusirika. Bwe wabaawo ebikyamu ebirabika mu bantu be, era n'abaddu ba Katonda ne babiyitako nga tebalina kye babikola, babeera nga bawagira era bamatiriza omwonoonyi, era nabo baba n'omusango gumu era teewali kubuusabuza nti bajja kufuna obusungu bwa Katonda; kubanga bajja kuteekebwako obuvunaanyizibwa olw'ebibi by'abalina omusango. Mu kwolesebwa nnalagiddwa ku ngero nnyingi we obusungu bwa Katonda bwatuukawo olw'okulalalira kwa baddu be okukola ku bikyamu n'ebibi ebibaddewo mu bo. Abo abazirikirizza ebikyamu bino babalowoozeddwa abantu ng'abalungi mu mpisa era ab'ekisa, kubanga baakiwala okutuukiriza obuvunaanyizibwa obweyolefu obw'ebyawandiikibwa. Omulimu guno tegwabadde gugwa mu mitima gyabwe; kyenvudde ne bagugwewala. Obujulizi, ekitundu eky'okusatu, omuko 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Ebyafaayo by’abakulembeze abaajeemera mu kkanisa y’Abadiventisiti b’Olunaku Olw’omusanvu bikakasa nti omu ku mitendera egirabika emirundi mingi mu kujeema kwabwe, kye kuba nti mu kiseera ekimu mu by’obulamu byabwe baakkiriza endowooza ey’obulimba ku 'the daily'. Wadde nga bwe kityo, ekitabo kya Smith, newaakubadde nga si kya kwolesebwa era nga kirimu ebizibu ebimu eby’enjigiriza, kituwa okulambulula okulungi ennyo ku ntegeera y’abatandisi ku Okubikkulirwa essuula munaana n’emuenda, mu zo mwe tulaba ebyafaayo eby’obunnabbi by’empanda mukaaga ezisooka nga birambikiddwa. Tujja okusinziira ku kunnyonnyola kwa Smith okuva mu kitabo kye, Danyeri n’Okubikkulirwa, nga tutandika okulowooza ku nkozesa emirundi esatu ey’ebikabi ebisatu.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Mwannyinaffe White atutegeeza nti William Miller yaweebwa omusana omukulu ku kitabo ky’Okubikkulirwa, naye okutegeera kwe ku mitwe egy’ekkumi n’asatu, n’egy’ekkumi n’omukaaga okutuuka ku kkumi n’omunaana tekwali kituufu, kubanga yali asinzidde ku kifo ekirabirwamu ekitali kituufu mu byafaayo okulaba nti waliwo amaanyi asatu agazikiriza, so si bbiri. Omusana gwe omukulu gwali ku mitwe ebiri okutuuka ku mwenda egy’Okubikkulirwa.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> Ababuulizi n'abantu babadde balaba ku kitabo ky'Okubikkulirwa ng'ekyama era nga tekikulu nnyo okusinga ebitundu ebirala eby'Ebyawandiikibwa Ebitukuvu. Naye nalaba nti ekitabo kino ddala kibikkulirwa ekiweebwa olw'obuganyulo obw'enjawulo eri abo abalibeera mu nnaku ez'enkomerero, okubaluŋŋamya mu kumanya ekifo kyabwe eky'amazima n'obuvunaanyizibwa bwabwe. Katonda yaluŋŋamya amagezi ga William Miller eri obunnabbi era n'amuwa omusana omungi ku kitabo ky'Okubikkulirwa. Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller yannyonnyola okutegeera kwe ku makanisa, ebisiba, amakondeere n’ebibya bw’ati.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> Amakkanisa musanvu ag’e Asiya gali ebyafaayo by’Ekkanisa ya Kristo mu ngeri zaayo musanvu, mu mpinda zaayo zonna n’okukyuka kwayo kwonna, mu biseera by’obuwanguzi bwayo ne mu bizibu byayo byonna, okuviira ddala mu nnaku z’Abatume okutuuka ku nkomerero y’ensi. Ebisiba musanvu by’ebyafaayo by’ebikolwa by’obuyinza n’abakabaka b’ensi ku Ekkanisa, n’okukuuma kwa Katonda ku bantu be mu kiseera kye kimu. Empanda musanvu ze ebyafaayo by’ebibonerezo eby’enjawulo era ebizito ebitumiibwa ku nsi, oba Obwakabaka bwa Baroma. Ate ebibya musanvu bye bibibonerezo eby’enkomerero omusanvu ebitumiibwa ku Loma ey’Obwa Papa. Byetabiddwaamu ne bintu ebirala bingi, nga bigattiddwaamu ng’emigga emitono egyeyunga ku mugga omunene, ne bijjuza omugga omukulu ogw’obunnabbi, okutuusa nga byonna bitutuusa mu nnyanja ey’obutaggwaawo.

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> Kino, eri nze, ye enteekateeka y’obunnabbi bwa Yokaana obuli mu kitabo ky’Okubikkulirwa. Era omuntu ayagala okutegeera ekitabo kino, ateekwa okubeeranga n’okumanya ennyo ebitundu ebirala eby’Ekigambo kya Katonda. Ebifaananyi n’eby’olugero ebikozeseddwa mu bunnabbi buno tebinnyonnyolwa byonna mu kino kennyini, wabula biteekwa okuzuulibwa mu bannabbi abalala, ne binnyonnyolwa mu bitundu ebirala by’Ebyawandiikibwa. N’olwekyo kirabika nti Katonda yateekateeka okuyiga Ebyawandiikibwa byonna, okusobola okufuna okutegeera okutereera ku buli kitundu kyonna. William Miller, Ensomo za Miller, Voliyumu 2, Ensomo 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Nga bwe omubaka ow’okusatu, eye ateekateeka ekkubo eri Omubaka w’Endagaano, akiikirira ebyafaayo eby’omunda eby’okusalirwa omusango kw’ekkanisa, nga kyenjawulo ne Eriya ow’okusatu, eye akiikirira ebyafaayo eby’ebweru mu kusalirwa omusango kwa Babulooni ey’omu kaseera kano, bwe batyo okutegeera okw’abasooka ku makkanisa n’ebisiba kwalambulula obujulizi obumu obw’omunda n’obw’ebweru.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Ebisiba bituleetebwa mu maaso mu ssuula eya 4, eya 5, n’eya 6 ez’Okubikkulirwa. Embeera eziragibwa wansi w’ebisiba bino zileetebwa mu maaso mu Okubikkulirwa essuula ey’omukaaga, n’olunyiriri olusooka olw’essuula ey’omunaana. Kitegeerekeka nti bino bikwata ku bintu ekkanisa by’ekwataganako okuva ku ntandikwa y’ekiseera kino okutuuka ku kujja kwa Kristo.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Nga amakkanisa musanvu galaga ebyafaayo eby’omunda by’ekkanisa, ebisiba musanvu bireeta mu maaso ebintu ebikulu ebyabaddewo mu byafaayo by’ekkanisa eby’ebweru." Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith yali alambulula entegeera y’Abamillerite ku nkolagana ey’omunda n’ey’ebweru mu makanisa, era James White naye awanjagira okunnyonyola okufaanagana mu ngeri y’ebyafaayo ebifaanaganya.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> "Twagoberedde kati amakanisa, emisiba, n'ebisolo, oba ebiramu, okutuusa gye tusobola okubigerageranya nga bikwata ku biseera bimu. Emisiba giri musanvu, naye ebiramu biri bina. Era kisaanira wano okulaba nti, bwe baggulawo omusiba ogusooka, ogw'okubiri, ogw'okusatu n'ogw'okuna, wawuulirwa ekiramu ekisooka, eky'okubiri, eky'okusatu n'eky'okuna nga kigamba nti, 'Jjangu olabe;' naye omusiba ogw'okutaano, ogw'omukaaga n'ogw'omusanvu bwe baguggulawo, tewawulirwa ddoboozi lya ntya lityo. Ate n'amakanisa asatu ag'oluvannyuma n'emisiba esatu egy'oluvannyuma tebigeraagerana nga bikwata ku biseera bimu, nga bwe bigeraagerana amakanisa ana agasooka n'emisiba ena egasooka. Naye, nga bwe tulaze, amakanisa, emisiba n'ebiramu bikkiriziganya, nga bikwata ku biseera bimu okumala ebbanga eriri kumpi emyaka 1800, okutuusa nga wasigaddeewo emyaka egisukka katono ataano okutuuka ku kiseera kino." James White, Review and Herald, Febwali 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Kati tumaze okwogerako ku batandisi basatu ab’enkizo mu byafaayo bya Millerite. Bonna basatu baakwatirira ku ndowooza entuufu ku “the daily,” era bonna baakwatirira ku kunyonyola okw’awamu kw’amakanisa, ebisiba, n’amakondeere mu nteekateeka y’amazima gye Miller yaleetebwa okutegeera n’okwanjula.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> Bwe wabaawo abantu abajja abagala okusengula piini emu oba empagi okuva ku musingi Katonda gwe yateekawo mu Mwoyo we Omutukuvu, kale abasajja abakulu abatandisi b’omulimu gwaffe boogere mu lwatu, era n’abo abafa boogere nate nga tuddamu okufulumya ebiwandiiko byabwe mu mpapula zaffe ezifulumizibwa bulijjo. Mukuŋŋaanye obuyaka bw’ekitangaala ky’obwakatonda Katonda kye yawa nga akulembera abantu be mpola mpola mu kkubo ly’amazima. Amazima guno guliyimirira okukebera kw’ebbanga n’okugezebwa. Okufulumizibwa kw’Empandika, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Ku lwa 11 Ssettemba 2001, malayika omugumu ow’Okubikkulirwa essuula ey’ekkumi n’omunaana yakka n’atandika omulimu og’okukulembera abo abali beetegefu okukiriza ne kulya Omugaati ogw’amaze okukka okuva mu ggulu okuddayo ku "makubo ag’edda," ag’ogerwako mu Yeremiya essuula mukaaga. Alufa n’Oomega yetaaga abo abaali beetegefu okunyiikira okuba mu abo 144,000 okulaba nti ekyaamuleeta okukka okuva mu ggulu ku lwa 11 Agosti 1840 tekyali kuba kutuukirizibwa kwa bunnabbi bw’ebbanga kyokka, naye kutuukirizibwa kw’obunnabbi bw’ebbanga olw’ekibonerezo eky’okubiri. Yetaaga abantu be okuddamu okuzuula amakubo ag’edda ag’ebyafaayo, gye yazimba ekkalu y’Abamillerite mu myaka 46 okuva mu 1798 okutuuka mu 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Ebyafaayo ebyo byali bibikkiddwako ekkasasiro n’ensimbi n’eby’omuwendo eby’obulimba. Ebyafaayo ebyo byasaanikibwa obubaka obw’ensinziro obw’obulimba obwazimbibwa ku musenyu, so si ku Ejjinja ery’emyaka gyonna. Kwali mu byafaayo by’Abamillerite, ebyafaayo we, nga Peetero bwe abigamba, Abamillerite, “abaali si bantu edda naye” ne bafuuka “abantu ba Katonda,” abaayimusibwa ne bazimbibwa “ennyumba ey’omwoyo, obukabona obutukuvu.” Empologoma ey’ekika kya Yuda yakka nga 11 Sebuttemba 2001, n’akulembera abantu be ab’ennaku ez’enkomerero mu mulimu gw’okutukuza “yeekaalu” ey’ebyafaayo eby’okuyimirizibwaawo kw’eyekaalu y’Abamillerite. Omulimu ogwo gwafaananyizibwa mu bubaka bw’obunnabbi, obwalagula nti Mukama aliyimusa omusajja ayitibwa Yosiya, (litegeeza “ensinziro ya Katonda”).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Yosiya bwe yayimusibwa mu kutuukiriza obunnabbi bw’onnabbi atagonda, yatandika omulimu gw’okuddaabiriza yeekaalu eyali yasanyalalidde. Mu mulimu gw’okuddaabiriza n’okutukuza, “ekikolimo kya Musa” kyazuulibwa; era bwe kyasomeddwa mu maaso ga Yosiya ne kireeta okutereeza kwa Yosiya. Tujja kwogera ku bunnabbi obwo, nga tukigatta n’okuddamu okuzuulibwa kwa “mirundi musanvu,” oluvannyuma lwa Sseputemba 11, 2001.

We will begin that study in the next article.

Tujja okutandika okunoonyereza okwo mu kiwandiiko ekiddako.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Okutuusa nga abo abagamba nti bali mu mazima bakyali bawereza Setaani, ekisiikirize kye eky’ekuzimu kirisalako okulaba kwabwe eri Katonda n’eggulu. Baaliba ng’abo abafiiriddwa okwagala kwabwe okwasooka. Tebasobola kulaba ebituufu eby’obutaggwaawo. Ebyo Katonda bye yatutegekera byeragiddwa mu Zekaliya, essuula 3 n’4, era 4:12-14: ‘Ne nnamuddamu nate ne mmugamba nti, Bino bitabi bibiri by’omuzeyituuni, ebiyita mu mitubu ebiri egy’zzaabu ne bisindika amafuta ag’ezzaabu okuva mu byo? N’addamu n’aŋŋamba nti, Tomanyi bino kye biba? Ne mmugamba nti, Nedda, mukama wange. N’alyoka agamba nti, Bano be basiigibwa amafuta ababiri, abayimirira awali Mukama w’ensi yonna.’

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.

> Omukama ajjudde ebikozesebwa byonna. Tewali ky’amubuze mu by’obuweereza. Kuva ku butakkiriza bwaffe, obw’ensi bw’affe, okwogera kwaffe okwa bwereere, n’obutakkiriza obulabisibwa mu njogaano yaffe, kwe kireeta ebisiikirize ebiriko ekizikiza okukuŋaana okutwetooloola. Kristo tabikkulibwa mu bigambo oba mu kikula ng’oyo omwagalwa ddala, era asukkiridde ab’omu mutwalo. Bwe kiba nti emmeeme esanyukira okwewaggula mu bwereere, Omwoyo wa Mukama asobola okugikolera kitono nnyo. Okulaba kwaffe okutono kulaba ekisiikirize, naye tekusobola kulaba ekitiibwa ekiri ewalako. Bamalayika bakutte empewo ennya, eziragiddwa ng’embalaasi ey’ekiruyi eyagala okwiyibula n’okudduka mangu ku maaso g’ensi yonna, nga eleeta 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, 216, 217.

> Tugenda okwebaka ddala ku ntuumo y’ensi ey’obutaggwaawo? Tujja kubeera bawerufu, abannyogoga, era abafu? Ayi, singa mu mikanisa gyaffe twalina Omwoyo wa Katonda, era Katonda n’abassaamu omukka gwe ogw’obulamu, balyoke bayimirire ku bigere byabwe babeere balamu. Twetagisa okulaba nti ekkubo likugira, n’oluggi lutono. Naye bwe tuyita mu luggi olutono, obugazi bwalwo tebuliiko kigero. Manuscript Releases, volyumu 20, omuko 216, 217.

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