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# The Book of Daniel - Number Sixty-Three

Ekitabo kya Danyeri - Ennamba amakumi mukaaga mu ssatu

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

Okusukkayo ku enchaati za Miller: Obusiraamu, Okusalira omusango okw'okunoonyereza, n'Ekikebezo ekisembayo

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Tutegeezeddwa nti, "Katonda yalagira amagezi ga William Miller okutunuukira eri obunnabbi era n’amuwa omusana omungi ku kitabo ky’Okubikkulirwa." Miller yaziyizibwa ebyafaayo mwe yazukkulira okutegeera "omusana omungi" oguli mu mitwe gy’Okubikkulirwa: kkumi n’ebiri, kkumi n’essatu, kkumi na mukaaga, kkumi n’omusanvu, ne kkumi n’omunaana; kubanga emitwe egyo gyalambulula emirimu gy’obwakabaka obw’obunnabbi, ebyo bye teyasobola kulaba ng’asinziira ku mbeera y’ebyafaayo mwe yali.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Ettangaazi eryaweebwa eri Miller ku kitabo ky’Obubikkulirwa lyali ku amakanisa, emivumbo n’amakondeere, era amakondeere asatu agasembayo, agategeezebwa nga “obulabe busatu,” ge giragibwa ku bipande bibiri bya Habakkuku. “Ettangaazi eddene” eryaweebwa eri Miller mu kitabo ky’Obubikkulirwa lyakwata ku kifo ky’Obusiraamu mu obunnabbi bwa Baibuli. Naye n’eryo “ttangaazi eddene” lyalina ensalo olw’ensonga z’ebyafaayo ebyaliwo mu kiseera kye.

> “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.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Laba nti Miller yategeera ebikolimo musanvu eby’enkomerero ng’emisango musanvu ku Roma ey’Obwapaapa. Teyasobola kutegeera nti Roma ey’Obwapaapa yaweebwa ekiwundu ekitta ekyali kigenda kuwonyebwa. Yategeera amakondeere musanvu ng’ “ebyafaayo by’emisango musanvu egy’enjawulo era egizito egyasindikibwa ku nsi, oba obwakabaka bwa Roma,” naye teyayinza kumanya enjawukana wakati w’obwakabaka bwa Roma ey’obupagaani n’obwa Roma ey’Obwapaapa. N’olwekyo, obusobola bwe okulaba enjawukana wakati w’amakondeere ana agasooka n’amakondeere asatu agasembayo bwali bukomereddwako.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller teyasobodde kutegera nti ebibonerezo ebyaleetebwa ku Loma byali okuddamu kwa Katonda eri okukakasibwa okw’okukuuma Sande, kubanga abagobereza ba Miller mu byafaayo byabwe baali bakyasinzira ku Sande. Miller yali mutuufu mu okumanya nti amakondeere gaali ebibonerezo ku Loma, naye ensonga entuufu lwaki ebibonerezo byaleetebwa, n’enjawukana wakati w’amakondeere agasooka ana n’agaasembayo asatu, byali bitono oba nga tebiriwo ddala. Nga ne mu ngeri eyo ey’okutegeera entono, ‘ejjinja ery’omuwendo’ ery’ebibonoobono ebisatu eby’Obuyisilamu kyali kikyalimu ku bipande ebyaluŋŋamizibwa n’omukono gwa Katonda, era tebisaanidde kukyusibwa.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Okutegeera okwazindukidde kuwa omuyizi ‘omugezi’ w’ebunnabbi okutegeera nti Katonda teyafuuyira byokka abasajja abatukuvu abaawandiika Baibuli, naye era yalabirira omulimu gw’abasajja abaavvuunula Baibuli eyitibwa King James, era ayogera bulambulukufu nti yakozesa obulabirizi obwa Katonda obw’engeri y’emu mu kukolebwa kw’amachati agatukuvu abiri.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

“Ejjjinja ery’omuwendo” lya Miller ery’Empi ey’ettano, ey’omukaaga n’ey’omusanvu (Islamu), liyaka emirundi kkumi okusinga mu nnaku ez’enkomerero, kubanga liraga ensonga y’Okukaaba okw’omu ttumbi okusembayo. Ensonga y’Okukaaba okw’omu ttumbi mu byafaayo bya Abamillerite yali olunaku olw’okukomekkerezebwa kw’ebiseera eby’obunnabbi, era mu ngeri eno obubaka bw’“Okukaaba okw’omu ttumbi” mu nnaku ez’enkomerero (obw’Islamu bw’Akabi akatatu), bwafaananyizibwa n’olunaku lwa Okitobba 22, 1844. Olunaku olwo mu byafaayo bya Abamillerite lufaananyiriza etteeka lya Ssande eririko okutuuka mu biseera bitono, era Okitobba 22, 1844, n’etteeka lya Ssande byombi byafaananyizibwa n’Omusalaba, ogwali okukomekkera kw’Okuyingira okw’Obuwanguzi kwa Kristo.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

‘Eky’obugagga’ kya Miller eky’Enkondeere ey’okutaano, ey’omukaaga n’ey’omusanvu (Obusiraamu), ewakaanya emirundi kkumi okusinga mu nnaku ez’enkomerero, kubanga kiraga Obusiraamu nga kikwatagana n’omulamwa gw’ekibiina ky’enkyukakyuka eky’ennaku ez’enkomerero, nga omulamwa ogwo gwe Obusiraamu bw’ekibonoobono eky’okusatu. Ky’ava kityo, ng’omulamwa gw’ekibiina ky’enkyukakyuka eky’enkomerero eky’abantu emitwalo kkumi na nnya n’enkumi nnya, kifaananyiziddwa n’omulamwa gwa buli kimu ku eby’enkyukakyuka ebyasooka, oba nga ky’ali omulamwa ogw’“Okuzuukira” mu ky’enkyukakyuka kya Kristo, omulamwa ogw’“Ebiseera eby’obunnabbi” mu byafaayo by’abawagizi ba Miller, omulamwa ogw’“Essanduuko ya Katonda” mu ky’enkyukakyuka kya Dawudi oba omulamwa gw’“Endagaano” mu ky’enkyukakyuka kya Musa.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Obadde ekyo ekyaliwo ku musaalaba, oba olunaku lwa Okitobba 22, 1844, oba ensonga ez'enjawulo z'eby'enkyukakyuka z'okutereeza, buli lunaku n'ensonga byali ekigezo eky'obulamu oba okufa eri ab'omulembe ogwo. "Ejjinja ery'omuwendo" lya Miller ku bubonyoobonye busatu bw'Obusiraamu lye kigezo eky'obulamu oba okufa, nga bwe kiragibwa mu kigero ky'abawala kkumi abatali bafumbo ku nsonga ey'"mafuta". Amayinja ag'omuwendo ga Miller mu ntandikwa y'ekirooto kye gaamurika ng'enjuba, naye ku nkomerero y'ekirooto kye gaamurika "emirundi kkumi okusinga okwake". Amayinja ag'omuwendo ga Miller gaali nga parafini (amafuta g'ettaala) mu byafaayo by'Abamillerite, naye leero ago amayinja ge mafuta ga roketi!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Abawagizi ba Miller baategeera era nebakikozesa mu ngeri entuufu obunnabbi bw’ebiseera obw’Islamu obw’ennaku ey’okubiri, obwatuukirira nga August 11, 1840; naye kye baategeera ku nnaku ey’okusatu, nga kye ekkondeere ey’omusanvu, tekyasobola kulaba nnaku ey’okusatu nga ejja ng’okusalirwa omusango ku bwakabaka obw’omukaaga obwogerwako mu bunnabbi bwa Bayibuli, kubanga tebaalaba na bwakabaka obw’okutaano, n’osiyanga ddala obw’omukaaga obw’obunnabbi bwa Bayibuli. Naye “ekitangaala ekinene” ku Kitabo ky’Okubikkulirwa ekyaweebwa eri Miller kigenda kumulisa emirundi kkumi okusinga mu “Okukaaba kw’ettumbi ly’ekiro” okw’ennaku ez’enkomerero.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Amazima agalabikibwa ku bipande bibiri bya Habakkuku, mu bukulu bwaago, ge mazima agaatuukirizibwa mu byafaayo eby’edda. Ebipande ebyo byasigamizibwa ku bunabbi bw’ebiseera bwe Miller yasikirizibwa okukuŋaanya, era obunnabbi bwonna obwo bwaggweerayo mu 1844. Obunabbi obwo bw’ebiseera bunaayaka okusinga mu nnaku ez’enkomerero, kubanga bunaalabika ng’obutuufu bwabyo buli leero nga bwe bwali mu byafaayo bya Millerite; naye tebirina kulagula biseera ku nnaku ez’enkomerero mu ngeri etereevu. Wabula, bituwa ebifaananyi eby’obunnabbi ebiddamu eby’ebyafaayo bye byaalaga edda; naye, wamu n’amayinja ag’omuwendo agatono ga Miller, obunnabbi obw’omu maaso bulagibwa butereevu.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Omulimu gwa Kristo mu Ekaalu ey’omu ggulu ogwatandika mu mwaka gwa 1844, gweyongerayo okutuusa ng’ogwo omulimu guwedde. Obunnabbi bw’ennaku 2300, n’omulimu ogw’okutukuza gwe bwalaga, bukyali "mu nkola y’okutuukirizibwa," nga mwannyinaffe White bw’agamba ku migga gya Ulai ne Hiddekel, bw’atyo obunnabbi obwo bulina okutuukirizibwa ku nkomerero y’ensi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ekitangaala Danyeri kye yafuna okuva eri Katonda kyaweebwa okusingira ddala olw'ennaku zino ez'enkomerero. Ebyolesebwa bye yalaba ku mabbali g'Omugga Ulayi n'ogwa Hiddekel, emigga eminene egy'e Sinaali, kati biri mu kutuukirizibwa, era n'ebyo byonna ebyayogerwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Ebice eby’ebyolesebwa mu Danyeri essuula omusanvu n’omunaana, ebiri ku bipande bibiri, bikyali eby’omu biseera eby’omumaaso, kubanga byombi bitulaga omulimu gwa Kristo ogw’awatukuvu. Naye ebyafaayo eby’obwakabaka nga bwe byalagulwa mu buwandiike bw’obunnabbi bwa Baibuli mu ssuula ezo zombi bikomya ku Roma ey’Abapapa ng’efunye ekiwundu eky’okufa. “Ejjinja” eriri “lisaliddwa okuva ku lusozi awatali mikono”, n’obwakabaka obw’omunaana obwogerwako mu Danyeri essuula ebbiri bikyali eby’omu biseera eby’omumaaso. Naye ebisinga ku biragibwa ku bipande ebikwata ku Danyeri essuula ebbiri, omusanvu n’omunaana bituukiridde.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Omulimu wa Kristo mu Weema Entukuvu, n’ekibonoobono ekya ssatu eky’Obuyisiramu, bye nsonga ebbiri ezisinga obukulu eziraga ebyafaayo eby’obunnabbi ebisukka mu biro by’abagoberezi ba Miller. Wamu n’ensonga ezo ebbiri, waliwo n’ebyafaayo by’ennaku ez’enkomerero ebirabikirizibwa bwe b’ebipande ebyombi biteekebwa wamu ku linyiriri emu. Bwe kikolebwa, okusuulibwa essuubi okwa 1843 okwasooka, nga bwe kulagiddwa ku kipande ekisooka, kufunira okulongoosebwa kwako ku kipande eky’okubiri. Wamu, bivumbula era birambulula “ebyafaayo ebyakwekebwa” eby’okubwatuka kw’enkuba omusanvu, ebiri kaakano nga bikkululwa wamu n’okuggulwawo kwa Kubikkulirwa kwa Yesu Kristo.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

"Ebyafaayo ebyakwekebwa" bitegekeddwa ku "mazima," era ekigambo "mazima" kikolebwa mu nnukuta ssatu z'Olwebbulaniya bwe ziteekebwateekebwa wamu. Ekigambo kino kikolebwa ennukuta eyasooka, ey'ekkumi n'esatu, n'ey'enkomerero mu alfabeeti y'Olwebbulaniya, era ennukuta ezo zikiikirira Yesu si nga Mazima bwokka, wabula nga Alpha ne Omega. "Ebyafaayo ebyakwekebwa" bitandika ne bimalira ku okucika essuubi, era mu katikati mulimu obujeemu, kubanga "ekkumi n'esatu" omuwendo ogukiikirira obujeemu.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Omwaka gwa 1843, ogwalagiddwa ku chaati esooka, gulaga okusubwa okwasooka n’okutuuka kw’ebbanga ery’okulindirira. Ebbanga ery’okulindirira lyaleeta okutuuka kw’obubaka bw’Okukaaba okw’ettumbi, nga mwe walabikira okujeemera kw’abawala abasiru. Obubaka bw’Okukaaba okw’ettumbi oluvannyuma bwerangirirwa okutuusa ku kusubwa okwasembayo. Ebyafaayo ebyo "ebikwekeddwa" eby’Okukaaba okw’ettumbi biddamu mu nnaku ez’enkomerero nga biddamu mu ngeri ey’enkalakkalira, okutuuka ne ku buli kigambo.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Bwe kitegeerekebwa bulungi, ebigambo ebyasooka biraga nti ekibiina kyokka ky'abantu mu nnaku ez'enkomerero abalina ekisoboka okubeera omuwala omuwombeefu ow'obusirusiru oba ow'amagezi, be bali mu kibiina ekyayitamu okumenyeka kw'ensuubi. Okumenyeka kw'ensuubi kwe kuleeta ebbanga ery'okukereera, era olugero olwo olwa "kyatuukiriziddwa era kijja okutuukirizibwa ku nnukuta ddala" lwesigamiziddwa ku ngeri ebintu bye bituukirira munda mu bawala abawombeefu mu bbanga ery'okukereera eritandikira ku kumenyeka kw'ensuubi. Okumenyeka kw'ensuubi okwo kwe kwatta "abajulizi babiri" mu luguudo lw'ekibuga, ne kubafuula amagumba agafu era amakalu mu kiwonvu ky'okufa; era kyabaawo nga Julaayi 18, 2020. Mu bungi bwabwo, Adventism teyaliko gyeyenyigiramu mu kumenyeka kw'ensuubi okwo. Mu butuufu, baajaguza obunnabbi obutaatuukirizibwa, nga "abajulizi babiri" balira mu luguudo nga battiddwa. Ku nnukuta ddala kitegeeza "ku nnukuta ddala".

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Mu byafaayo by’Abamillerite, abaali abantu b’endagaano (Abaprotestanti) baajjaguza okutegeeza okulemererwa ogw’omwaka gwa 1843 (okufa ku ssuubi okw’asooka), era mu kiseera ekyo Abaprotestanti baasukkirira enkomerero y’ekiseera kyabwe eky’okugezebwako. Ekiseera ky’okugezebwako kyatandika nga August 11, 1840, bwe yakka omulayika ow’amaanyi owa Okubikkulirwa 10, ng’obunnabbi bw’ebiseera obw’akabi okw’okubiri (Islam) bwatuukirizibwa. Abaprotestanti baagaana ebiseera eby’obunnabbi mu kufa ku ssuubi okw’asooka, kubanga okutegeeza okutali kutuufu kwabawa ensonga ey’okuleka okunoonya amazima. Omulamwa gw’obubonero bwonna obulaga ekkubo mu byafaayo by’Abamillerite gwali ‘obunnabbi bw’ebiseera’.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Ku Sseputemba 11, 2001, malayika ow’Essuula ey’ekkumi n’omunaana mu Kitabo ky’Okubikkulirwa n’akka mu kiseera ky’okutuukirizibwa kw’obunnabbi bw’ennaku ey’okusatu (Obusiraamu). Omulamwa w’obubonero bwonna obw’ennaku ez’enkomerero ye Obusiraamu. Okunyolwa okusooka kulaga okukoma kw’okutukuza kw’abantu b’endagaano eyasooka, kubanga olwo abantu b’endagaano eyasooka baweebwa ensonga gye beekwasa ne batakyongeranga kunoonya amazima. Awo ne butandikira ekiseera ky’okukeberebwa “abawala” b’ennaku ez’enkomerero, kubanga okukeberebwa kw’abantu b’endagaano eyasooka okwatandikira ku kukka kwa malayika, kwaggwa ku kunyolwa okusooka. Noolwekyo, okukeberebwa kw’abo abakiikirirwa ng’abawala ne kutandika, era omugendo guno gw’okukeberebwa ku nkomerero gujja kulaga oba abawala basirusiru oba bamagezi.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Wakati w’okusuulibwa essuubi okwasooka n’okwasembayo waliwo obubaka bw’okukaaba kw’essaawa ya ttumbi. Omulamwa gw’obubaka bw’okukaaba kw’essaawa ya ttumbi eri abagoberezi ba Miller gwali “ekiseera”, ate omulamwa gw’obubaka bw’okukaaba kw’essaawa ya ttumbi mu nnaku ez’enkomerero gwe “Isilamu”. Mu kirooto kya Miller azuukusibwa n’eddoboozi ery’okukaaba (okukaaba), era mu kiseera ekyo amayinja ge ag’omuwendo gakaka emirundi kkumi okusinga bwe gaakakanga edda. Amayinja ag’omuwendo agali ku bipande agalaga ddala obunnabbi obw’ennaku ez’enkomerero ge Isilamu n’okunoonyereza n’okusalira omusango. Bwe kityo, ebigezo eby’“obubaka” bw’okukaaba kw’essaawa ya ttumbi n’eby’“obumanyirivu” obukiikirirwa mu okunoonyereza n’okusalira omusango si bya bantu b’endagaano eyasooka, wabula bya abo abyeeyita abawala ab’enkomerero.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Ekifaananyi ekiweebwa bwe byapa byombi bitwalibwa wamu, ekiraga ebyafaayo okuva ku kuseerwa okw’asooka okutuuka ku kwaasembayo, kiraga nti mu kiseera ‘ebyafaayo ebyekwekese’ ebya “Seven Thunders” bwe biba bigenda mu maaso, omulimu ogw’enkomerero ogw’okusalira omusango okunoonyereza gutuukirizibwa. Omulimu ogwo ogw’enkomerero kwe okuteekebwako akabonero kw’abantu emitwalo kkumi na nnya n’enkumi nnya, era kibaawo mu ‘biseera eby’obuzibu’ bya Dannieri omutundu ogw’omwenda, mu kiseera eky’okunyizibwa kw’amawanga mu Kubikkulirwa omutundu ogw’ekkumi n’emu, mu kukwatibwawo kw‘empewo ennya’ ez’omutundu ogw’omusanvu ogwa Kubikkulirwa, mu ‘kuziyizibwa kw’omuyaga omukambwe mu lunaku lw’omuyaga ogw’ebuvanjuba,’ mu Isaaya omutundu ogw’amakumi abiri mu musanvu, era mu kuziyizibwa kw’‘embalaasi ey’obusungu ey’anoonya okwesumulula n’okuleeta okufa n’obuzikiriza’ ku nsi. Bino byonna eby’obujulirwa bw’obunnabbi bukiikirira Isiramu ey’ennaku ey’okusatu, nga bwe kiragiddwa ku byapa ebitukuvu.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Ebintu ebikulu ebisatu eby’ebipande ebiri ebitukuvu bya Abakkuki ebikwata ddala ku bintu ebyali bigenda okutuuka oluvannyuma lw’okubunyisibwa kw’ebipande ebyo ye bino: okuteekebwako akabonero kw’abo 144,000, Obusiraamu, n’okutuukirizibwa kw’olugero lw’abawala ekkumi. Ebipande bino biraga enkola ey’okukemebwa n’okuteekebwako akabonero ku byombi: “obumanyirivu” n’“obubaka.” Obumanyirivu obwetaagibwa eri omuwala omuziru ye “Kristo ali mu mmwe, essuubi ery’ekitiibwa,” ekiraga obutuukirivu obweyolekera mu 144,000.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Ekyama, ekyaakibikkiddwa okuva mu mirembe n’ebika, naye kaakano kyayanikiddwa eri abatukuvu be: abo Katonda be yayagala okubategeeza obugagga bw’ekitiibwa eky’ekyama kino mu mawanga; kye Kristo ali mu mmwe, essuubi ly’ekitiibwa: oyo gwe tubuulira, nga tulabula buli muntu, era nga tuyigiriza buli muntu mu magezi gonna; tulyoke tuleete buli muntu atuukirivu mu Kristo Yesu. Abakolosaayi 1:26-28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Abo 144,000 balagiddwa ng'ekibiina ky'abantu abavudde mu "obuddu". Obuddu obulagirwamu mu ngeri ey'obutereevu mu kitabo ky'Okubikkulirwa ye obw'okubeera bafu mu luguudo okumala ennaku ssatu n'ekitundu, nga bwe kulagiddwa mu Okubikkulirwa essuula kkumi n'emu. Obuddu bw'okufa okw'ekifaananyi bulaga "emirundi musanvu" egy'Abaleevi essuula amakumi abiri mu mukaaga, era obuddu obwo bweetaaga okwenenya okulabikira, nga bwe kyeragibwa mu kusaba kwa Danyeri, essuula mwenda.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Bw’enfupa enkalu ez’abafu zizzibwamu obulamu, mu bwangu ddala ziyimusibwa ng’ ‘akabonero’. Mu kufa baali nga Kristo tali mu bo, essuubi ly’ekitiibwa. Ekimu ku kwenenya kwe baasabibwa kwe kukkiriza nti baali batambulira mu butakkanya ne Katonda, era nti ne Katonda yatambulira mu butakkanya nabo. Bwe batuukiriza ebyetaago ebyategeezebwa mu bubaka bw’obunnabbi, Kristo n’alyoka ‘ajja mangu mu yeekaalu ye’, era ‘okuyitamu’ okwetaagibwa okubeera omu ku akabonero akayimusibwa olwo kuba kutuukirizibwa.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“Obumanyirivu” obulabirwamu bwe chaati ebbiri bwe zireetebwa wamu, butuukirizibwa mu mulimu ogw’enkomerero ogwa Kristo mu Eweema entukuvu ey’omu ggulu. “Obumanyirivu” obwo bukiikirirwa mu kwolesebwa kwa “mareh”, kwe kwolesebwa kw’ “okulabika”. “Obubaka” obwetaagiddwa bwe kwolesebwa kwa “chazon”, okw’ebyafaayo eby’obunnabbi. Obubaka obwo bumanyiddwa ng’obubaka bw’okusala omusango ogugenda okutuuka ogwa Katonda ku nsi emujeemu, oguleetebwa Isilamu ogw’Ekitalo eky’okusatu.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Mu 1856, Mukama yanoonya okumaliriza okuzzaawo Yerusaalemi ey’eby’omwoyo mu Adiventizimu. Mu kiseera ky’okutuuka kw’obubaka bw’abamalayika abasatu okuva mu 1798 okutuuka mu 1844, ekyekaalu ya Abamilerayiti yali yakazimbibwa ku misingi, egyalabirwamu ng’ “jewels” mu kirooto kya Miller, nga bwe byalagibwa mu mazima g’obunnabbi agali ku enkalala z’ab’olubereberye ebbiri (eza 1843 n’eya 1850) ezatuukiriza Habakkuku essuula ey’okubiri. Oluvannyuma n’akulembera abantu be okuzimba olukomera lw’etteeka lye erya Ssabbiiti ey’olunaku olw’omusanvu, n’abazza ku “mengera enkadde” eya Isirayiri ey’edda okumaliriza omulimu gw’ “ekkubo ery’okutambuliramu”. NAYE, oluguudo olwa kkadde lwalimu enjigiriza, obunnabbi, obwatekebwawo okubagezaako n’okubawulamu. Mu 1863, Adiventizimu yalemererwa mu kugezebwa kw’ “emirundi musanvu”, ne yatandika okubudabuda mu ddungu lya Laodikeya.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

Olunaku lwa Okitobba 22, 1844 lufaananyiriza etteeka lya Sande erigenda okujja amangu, era mu kiseera ky’etteeka lya Sande omulimu gunaatuukirizibwa, nga bwe kulagibwa mu myaka amakumi ana mu mwenda egy’okumaliriza ekkubo n’ekisenge ky’ekibuga mu biro eby’ekizibu, nga Danyeri bwe yalambika.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Kale manya era otegeere nti okuva ekiragiro bwe kirifulumizibwa okuzaawo n’okuzimba Yerusaalemi okutuuka eri Mesiya Omulangira, walibaawo sabbiiti musanvu, ne sabbiiti nkaaga na bbiri: ekkubo kiriddayo okuzimbibwa, n’olukomera, newankubadde mu biseera eby’obuzibu. Danyeri 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Bannabbi bonna bakkiriziganya wamu, era ‘ebiseera eby’okutawaana’ ebyogerwako mu kitabo kya Daniyeri nabyo birambikiddwa mu kyawandiiko okuva mu Early Writings kye twabadde tukebera.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno 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, 217.

> “Tunebaka otulo ku muggalo gwennyini ogw’ensi ey’olubeerera? Tunaabanga abazito mu mwoyo era abannyogovu era abafudde? Ai, singa twandibadde mu maka gaffe ag’okusinza Omwoyo n’omukka gwa Katonda nga gufukibwa mu bantu Be, balyoke bayimirire ku bigere byabwe ne balamu. Twetaaga okulaba nga ekkubo lya kifundikwa, era n’omulyango mufunda. Naye bwe tuyita mu mulyango omufunda, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, volume 20, 217.

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