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# The Book of Daniel - Number Forty-Five

Ekitabo kya Danyeri - Ennamba amakumi ana mu ttaano

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Okukyusibwa okw’obubonero: Okunnyulula ekyama ky’eky’obulijjo mu Kitabo kya Danyeri

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

‘The daily’ mu kitabo kya Danyeri, William Miller yagitegeera ng’akabonero ka Roma ey’obupagani oba obupagani; naye mu nnaku ez’enkomerero kiba akabonero ak’okugaana amazima ag’ensinziro ga William Miller. Kiyimirira enkomerero y’obujeemu obwatandika mu 1863, olw’okugaana okutegeera kwa Miller ku ‘emirundi musanvu’ Musa ge yayogera mu Levitika amakumi abiri mu mukaaga. Bwe Adiventizimu bwe yagaana okutegeera okutufu nti ‘the daily’ bwe bube obupagani, baakyusa akabonero ka Sitaani ne bakafuula akabonero ka Kristo. Isaaya alaga nti omulimu guno gwali gukyusa ebintu wansi ne bibeera waggulu. Okugaana ‘the daily’ kwateekebwawo mu myaka gya 1930 (omulembe ogw’okusatu ogwa Adiventizimu), naye kyali kituusizza obutakkaanya okuva mu 1901 (omulembe ogw’okubiri ogwa Adiventizimu). Nga bwe kyali eri Isirayiri ey’edda, okugaana amazima mu ngeri eyeyongera-bweyongera kwaleta okukkiriza ensobi eyalimu ebitundu eby’ekibi ekitasonyiyibwa.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Ekibi ekitasonyiyibwa Abayudaaya abakontana kye baakola kwe kuyita ebikolwa Kristo bye yakola nti byali ebya Setaani. Isirayiri ey'edda ye kifaananyi ekikulu ekiraga Isirayiri ey'omu biro bino, era Isirayiri ey'omu biro bino yakola ekyo kennyini, naye mu ngeri ekyusaganye. Baatwala ebikolwa bya Setaani (obupagani), ne babissa ku Kristo. Obujeemu bwa Isirayiri ey'edda bulimu ne okulonda Setaani okubeera kabaka waabwe.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Awo Pilato bwe yawulira ekigambo ekyo, n’aggya Yesu ebweru, n’atuula ku ntebe ey’okusala emisango mu kifo ekiyitibwa Eriisa; naye mu Lwebbulaniya, Gabbatha. Era waaliwo olunaku olw’okuteekateekera Paska, nga essaawa nga mukaaga; n’agamba Abayudaaya nti, Laba Kabaka wammwe! Naye ne boogerera waggulu nti, Mumugyewo, mumugyewo, mumukomerere ku musaalaba. Pilato n’abagamba nti, Nkomere kabaka wammwe ku musaalaba? Bakabona abakulu ne baddamu nti, Tetulina kabaka wabula Keezaali. Awo n’amubawa alyoke akomererwe ku musaalaba. Ne baddira Yesu, ne bamutwala. Yokaana 19:13-16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilato yali omukiikirizi wa Roma ey’obusamize, era Mukyala White ategeeza nti omusota omukulu eyasuulibwa okuva mu ggulu mu Kubikkulirwa essuula ey’ekkumi n’ebiri ye Setaani, naye mu ngeri ey’okubiri, omusota guno era ye Roma ey’obusamize. Omusota ky’otyo akifananyizibwa nga “ekya bulijjo.” Okukoma kw’okujeema kw’Isirayiri ey’edda, bwe baayogerera mu lwatu nti, “Tetulina kabaka wabula Keezaali,” kwalaga nti mu lwatu baali bakirangiridde nti bawulize b’kabaka waabwe, era kabaka waabwe yali Setaani. Obujeemu obwo eri Katonda nga Kabaka bwatandika mu nnaku za Samwiri nnabbi, bwe baagaana Katonda okubeera kabaka waabwe ne basaba bawaweebwe kabaka w’omuntu balyoke bafanane n’amawanga amalala.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Awo abakadde bonna ba Isirayiri ne beekuŋŋaanya wamu, ne bagenda eri Samwiri e Rama, ne bamugamba nti, Laba, okaddiye, era abaana bo tebatambulira mu makubo go: kaakano otuteekereko kabaka atusalire emisango, nga amawanga gonna bwe gali. Naye ekigambo ekyo ne kimunyiiza Samwiri, bwe baagamba nti, Tuwe kabaka atusalire emisango. Awo Samwiri n’asaba eri Mukama. Mukama n’agamba Samwiri nti, Wuliriza eddoboozi ly’abantu mu byonna bye bakugamba: kubanga tebaagaanye ggwe, naye baagaanye nze, ndeme okubafugira. Okusinziira ku bikolwa byonna bye bakoze okuva ku lunaku lwe nabaggya mu Misiri okutuusa leero, mwe banvuddeko ne baweereza bakatonda abalala, bwe batyo nabo bwe bakikola gy’oli. 1 Samwiri 8:4-8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Abayisirayiri ba kale tebaategeera nti baali bagaanye Katonda, oba nti okwagala kwabwe okufuna kabaka ow’ensi ne kweyongera okutuusa lwe baamubamba Mesiya ku musaalaba, ne balonda Sitaani okuba kabaka waabwe. Obujeemu bwabwe bwakwekebwa ku maaso gaabwe olw’ebirowoozo byabwe eby’okweefuula abatuukirivu, ebyabalagiranga nti ne bwe baagaana Katonda baali bakyali abantu abalonde; kubanga, nga bwe baalowooza, Katonda yali akyayimirizaawo obuweereza obutukuvu obw’obunnabbi, n’oluvannyuma lwa Samwiri.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Baategeera bubi obuweereza obw’obunnabbi bwa bannabbi, nga bakkiriza nti okubeerawo kw’abannabbi ba Katonda kwalabisa nti be bantu ba Katonda abaalondwa. Tebaalaba nti baali wala nnyo ne Katonda, era bannabbi baali bagezaako okubakomyawo eri Katonda, kubanga baakitegeera emirimu gy’abannabbi ng’obukakafu bw’okukulemberwa kwa Katonda. Kino kyali newankubadde nga beeyongera okugaana obubaka bwonna bw’abannabbi obwabatumibwanga. Obulimba bwa ngeri y’emu bwajjira ku Adiventisimu mu 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Obwadiventisiti bwagaana ekibiina ekyali kikung’anyiziddwa wamu okuyita mu buweereza bwa William Miller, era ne basalawo okufuuka ekkanisa eyawandiikibwa mu mateeka mu mwaka gwe gumu mwe bagaana obubaka bwa Musa obw’“emirundi musanvu,” ng’obwo obwawanjizibwa Eriya (William Miller). Mu mwaka gwegumu baakola ekiwandiiko ky’obunnabbi eky’obulimba, ekyali tekisomekeka nate, era tekisobola “okwogera” ng’Habakkuku 2:3 bw’egamba, kubanga kyetaaganga akapapula ak’okunnyonnyola okukitegeereza. Empapula za Habakkuku zaasomekekanga nga bwe zaali, era n’olwekyo zaasobolanga “okwogera.”

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Obwadiventisiti bwagaana okwekenneenya kyonna ku kusalawo kwe baakola mu 1863, kubanga baalina nnabbi omukazi mu bo, nga ekyo kibakakasa nti be bantu abasigalayo abalambibwa mu kitabo ky’Okubikkulirwa, abalina Omwoyo gw’Obunnabbi. Baayolesa omwoyo n’endowooza ebyo bimu ng’eby’Isirayiri ey’edda, era obujeemu obwatandika n’okugaana ejjinja ery’omuwendo eryasooka eryazuulibwa Miller, mu nkomerero ne bubaleetera n’okugaana n’okulambulula kwa Miller ku ejjinja ery’omuwendo erya ‘ekya buli lunaku’.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Isirayiri ey’omu kiseera kino baagaana okutegeera kwa Miller ku “eky’obulijjo,” ekabonero aka Roma ey’obupagaani, nga nayo ye kabonero aka Setaani, era ne bagamba nti “eky’obulijjo” kye kabonero aka Kristo. Mu ngeri endala, Isirayiri ey’omu kiseera kino baalonda okukkiriza akabonero aka Setaani ng’akabonero aka Kristo. Nga bwe kyali ku Isirayiri ey’edda, bwe baalangirira nti tebalina kabaka wabula Keezaali, akiikirira Roma ey’obupagaani, nga nayo ye kabonero aka Setaani.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Mu nkozesa y’obunnabbi, okusalawo okwo kyetaagisa nti Isirayiri ya mulembe guno eddamu okunnyonnyola bupya emitwe musanvu, munaana n’omwenda mu kitabo kya Danieri, egyali emitwe gennyini egiyimiririrwa Omugga Ulai, era ze zavaamu okweyongera mu bumanyi mu byafaayo by’Abamillerite. Baandisaanidde okukyusa emitwe egyo, kubanga omutwe ogw’omunaana guyogerako butereevu ku “the daily” emirundi esatu.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Okuva mu byafaayo mwe kyaggulwawo ekyolesebwa eky’omu Mugga Ulai, Abamillerite tebasobola kulaba bwakabaka bwa nsi bulala nga Kristo tannakomawo n’ateekaawo obwakabaka bwe obutaggwaawo, nga bwe kulagibwa mu kitabo kya Danyeri essuula ey’okubiri. Noolwekyo, baatwala obwakabaka obw’okuna obwa Loma ng’obwakabaka bumwe obulina ebitundu bibiri. Ebitundu ebyo ebiri byayimiririrwa butereevu mu ssuula musanvu n’omunaana mu kitabo kya Danyeri. Danyeri alaga nti ekyolesebwa kye yafuna mu ssuula munaana kiteekwa okutegeerwa mu bukwatagana n’ekyolesebwa eky’omu ssuula musanvu.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Mu mwaka ogw’okusatu ogw’obufuzi bwa kabaka Belshazzar, okwolesebwa kwalabikira nze, ye nze Daniel, oluvannyuma lw’okwolesebwa okwasooka okwalabikira nze. Daniel 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Ekyolesebwa "ekyaalabikira" Danyeri "mu lubereberye," kyali ekyolesebwa ekiri mu Ssuula ey'omusanvu.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Mu mwaka ogusooka ogwa obwakabaka bwa Belshazzar, kabaka wa Babulooni, Danyeri yaloota era n’alaba ebyolesi eby’omu mutwe gwe nga ali ku kitanda kye; awo n’awandiika ekirooto, n’ategeeza omugatte gw’ensonga ezo. Danyeri 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Ebyolesebwa ebiri biyimiririra enjuyi bbiri z’obwakabaka ebyogerwako mu bunabbi bwa Baibuli, ebyasooka kulagibwa mu ssuula ey’okubiri eya Danyeri. Obwakabaka buna — bwa Babulooni, bwa Amedi n’Abaperusi, obwa Bugiriki n’obwa Bwaroma — bwaddamu okulagibwa mu ssuula ey’omusanvu, era ne mu ssuula ey’omunaana, naye nga waliwo enjawulo wakati w’ebitundu by’obufuzi by’obwakabaka bino n’ebitundu by’eddiini byabyo. Mu Danyeri essuula ey’omusanvu, obwakabaka bwayimiririzibwa ensolo ezirya nyama, naye mu ssuula ey’omunaana obwakabaka bumu bwayimiririzibwa ng’ensolo ez’ebiweebwayo ez’omu kifo ekitukuvu. Danyeri yayagala okutegeera ekyolesebwa eky’omu ssuula ey’omusanvu, era Gabuliyeri n’ajja gy’ali okumunnyonnyola.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Nze Danyeri, omwoyo gwange mu nda yange ne gunakuwala, n’ebyolesebwa eby’omutwe gwange byannintaataaganya. Ne nsemerera omu ku abo abaali bayimiridde okumpi, ne mmubuuza amazima g’ebyo byonna. N’angamba, n’andimanyisa okunnyonnyolwa kw’ebintu ebyo. Ebisolo bino ebinene, ebiina, be bakabaka bana abalijja okuva mu nsi. Naye abatukuvu b’Oyo Ali Waggulu Ennyo balitwala obwakabaka, ne babufuga emirembe gyonna, era emirembe n’emirembe. Danyeri 7:15-18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Danyeri yategeezebwa nti ensolo ennya zaali zitegeeza obwakabaka obuna obw’ensi obunaabeerawo okutuusa obwakabaka bwa Katonda obutaggwaawo lwe bunaateekebwawo, nga bwe kyogeddwa mu Danyeri essuula ey’okubiri. Walina okubaawo obwakabaka obw’ensi buna obunaakulembera okujja kw’obwakabaka bwa Katonda obutaggwaawo, nga bwe kyayimiririzibwa ejjinja eryaggibwa mu lusozi ne lijjuza ensi yonna mu ssuula ey’okubiri.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Mukyala White yagaziya nnyo okutegeera kw’Abamileraiti ku bwakabaka obuna obwo, okusinga ddala bwe baakutegeeranga, bwe yayogera ku kisolo ekyava mu nsi ekiri mu Okubikkulirwa essuula ey’ekkumi n’esatu.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> Mu kiseera kino akabonero akalala kayingizibwa. Nnabbi agamba nti: ‘Ne ndaba ensolo endala eva mu nsi; era yalina empondo ebbiri ng'omwana gw'endiga.’ Olunyiriri 11. Endabika y'ensolo eno era n'engeri gy'evuddeyo biraga nti eggwanga ly'eyimirira terifaanana n'ebyo ebyalagiribwa mu bubonero obwasooka. Obwakabaka obukulu obwafugidde ensi byaalabisibwa eri nnabbi Danyeri ng'ensolo ezirumba, nga ziyimuka bwe ‘empewo ennya ez'eggulu zaalwanagana ku nnyanja ennene.’ Danyeri 7:2. Mu Okubikkulirwa kkumi n'omusanvu malaika yategeeza nti amazzi ge ‘bantu, ne bibiina, n'amawanga, n'ennimi.’ Okubikkulirwa 17:15. Empewo zibeera akabonero k'okulwanagana. Empewo ennya ez'eggulu ezirwanagana ku nnyanja ennene ziraga eby'entiisa eby'okuwangula n'enkyukakyuka mwe obwakabaka bwafunira amaanyi. The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Ebisolo bino biraga obubonero bw’obuwanguzi obwatuukibwako ng’obwakabaka bwalinnya mu buyinza. Ekisolo eky’omu nsiko ekirya ebinyama, mu bunnabbi kiyamiririra amaanyi g’ebyobufuzi, eby’enfuna n’eby’amagye ag’obwakabaka. Obwakabaka bumu obuyamiririzibwa mu Danyeri essuula ey’okubiri n’ey’omusanvu, buyamiririzibwa ne mu essuula ey’omunaana; naye eyo byonna bikwataganizibwa n’ebijiddwa okuva mu Watukuvu wa Katonda, era bwe kityo biyamiririra ekitundu eky’eddiini ky’obwakabaka, kubanga byonna byali okwegatta kwa Ekkanisa ne Gavumenti.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Mu mwaka ogw’okusatu og’obwakabaka bwa kabaka Belshazzar, ekyolesebwa ne kyalabikira nze, nze Danyeri, oluvannyuma lw’eky’olubereberye ekyandabikira. Era nnalaba mu kwolesebwa; era bwe nnalaba, nnali e Shushan mu lubiri, oluli mu kitundu kya Elamu; era nnalaba mu kwolesebwa, nga ndi ku mugga Ulai. Awo ne nnyimusa amaaso gange, ne ndaba, laba, mu maaso g’omugga nga waliwo endiga ensajja eyalina ennyanga ebbiri; ennyanga ezo ebbiri zaali nnene; naye emu yasukkira endala, era eyaasukkirira yavaayo oluvannyuma. Ne ndaba endiga ensajja ng’egoba ebbugwanjuba, n’obukiikakkono, n’amaserengeta; ne kiba nti tewali nsolo eyayinza okuyimirira mu maaso gaayo, so tewaali asobola kununula mu mukono gwaayo; naye yakola nga bw’ayagadde, n’afuuka omukulu. Era bwe nnali ngisengera mu mutima gwange, laba, embuzi ensajja n’ejja ebbugwanjuba ku maaso g’ensi yonna, nga tekwatako ku nsi; embuzi n’eba n’ennyanga emu ey’enjawulo wakati mu maaso gaayo. Ne eja eri endiga ensajja eyalina ennyanga ebbiri, gye nnali ndabye nga eyimiridde mu maaso g’omugga, n’amuddukirira mu busungu bw’amaanyi gaayo. Ne ndaba ng’atuuse kumpi ku ndiga ensajja, n’asunguwalirwa nnyo ku yo, n’akuba endiga ensajja, n’amenya ennyanga zaayo ebbiri; ne waba nga tewali maanyi mu ndiga ensajja g’okuyimirira mu maaso gaayo, naye n’agiwa wansi ku nsi, n’aginyirira; so tewaali asobola kununula endiga ensajja mu mukono gwaayo. Noolwekyo embuzi ensajja n’efuuka omukulu nnyo; era bwe yanywera, ennyanga enkulu ne yeemenyeka; ne mu kifo kyayo ne zivaayo ennyanga ennya ez’enjawulo ng’olaga empewo ennya ez’eggulu. Danyeri 8:1-8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Essuula ey’omunaana etandika Danyeri ng’akakasa nti mu kiseera ekyo yali abeera mu mulembe gw’obwakabaka obwasooka obw’obunnabbi bwa Bayibuli (Babulooni), naye ekyolesebwa kye tekiraga kabonero konna ekyali okuyimiririra Babulooni, kubanga kitandikira ku ndiga ensajja eyayimirira obwakabaka obw’okubiri obw’ensi, obwa Meedi ne Perusiya. Okubulawo kwa kabonero ka Babulooni kukolebwa nga kigendererwa, kubanga ekintu ekikulu ekiranga Babulooni kye kuba nti ekyimirira obwakabaka obuggyibwawo ne bulyoka buddizibwaawo, nga bwe kiragibwa mu “ebiseera musanvu” Nebukadduneeza bwe yabeeranga ng’ensolo. Mu “ebiseera musanvu” ebyo, ekitundu kya Babulooni ow’omu mwoyo (Obwa Papa) kiyimiririrwa, kubanga Obwa Papa bwe bwakabaka obwerabirwa okumala emyaka nsanvu egy’ekifaananyi, nga mu kiseera ekyo kyalina ekiwundu ekitta. Okuba nti Danyeri alaga nti yafuna ekyolesebwa “mu mwaka ogw’okusatu ogw’obwakabaka bwa kabaka Berusazaali,” kulaga Babulooni ng’obwakabaka obukulembera obw’okubiri obwa Meedi ne Perusiya, naye ne kussaamu amaanyi Babulooni ng’obwakabaka obukwekeddwa, oba obwerabiddwa, obwerabirwa mu mulembe gwa kabaka omu.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Ensolo ez’omu ssuula ey’omunaana si nsolo ezirya nnyama; ze nsolo ezaakozesebwanga okuweerwayo ng’ebiweebwayo mu kuweereza kw’ewatukuvu. Obwakabaka obw’okuna bulagiddwa nga “entege entono,” si nga nsolo; naye entege zaali zimu ku bitundu by’ewatukuvu bya Katonda, kubanga ebyoto eby’ewatukuvu bya Katonda byalina entege nga zimu ku ntereeza yaabyo.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Si kyokka nti obwakabaka buna obw’obunnabbi Danieli yabulaga ng’akozesa ebigambo eby’Ekifo Ekitukuvu, naye n’ennyonnyola y’omutwe guno erimu ebigambo bingi ebivudde butereevu mu kuweereza kw’Ekifo Ekitukuvu kya Katonda. Ennyonnyola mu mutwe guno ewaakweebwa mu bigambo by’Olwebbulaniya ebivudde mu kuweereza kw’Ekifo Ekitukuvu, era n’ekikolwa eky’okuwaayo ekiweebwayo mu kuweereza kw’Ekifo Ekitukuvu kyateekebwamu mu nteekateeka y’omutwe guno. Okuba nti Danieli yagatta nga kigendereddwa omutwe omusanvu n’omunaana, kiwa abo abagala okulaba okutegeera nti omutwe omusanvu gulambulula obukodyo bw’obufuzi bw’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli, ate omutwe omunaana gulambulula obukodyo bw’ekkanisa bw’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Eddini y’Abadiventisiti ewaliriziddwa okubikka amazima gano n’engero za Sitaani, kubanga okutegeera kuno kulaga nti eby’omuwendo bya Miller byali ddala nga bwe Katonda yabitegekera okubeera. Okugaana kwabwe ku ngeri gye Miller yategeera “the daily,” kulagiddwa ng’okutegeeza nti “Katonda teyalina kutegeera,” kubanga bagamba nti bwe Katonda yawa Miller enteekateeka (ng’ayita mu buweereza bw’abamalayika abatukuvu), tekyali mu butuufu.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Mazima okufuula ebintu wansi waggulu kwammwe kunaabalirirwa ng'ebbumba ly'omubumbi: kubanga ekikolwa kirigamba ku oyo eyakikola nti, 'Teyankola?' oba ekibumbiddwa kirigamba ku oyo eyakibumba nti, 'Teyalina magezi?' Yesaya 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Entegeka ya Miller ye yali entegeka ey’obunnabbi gye yamanya era n’agikozesa, naye okuva mu 1863 okweyongerayo, Adiventisimu yaddayo ku nkozesa z’eby’enjigiriza y’eddiini ez’ObuPurotesitanti obuvudde ku mazima n’ObuKatoliki, okulw’okubikka amayinja ag’omuwendo ag’ekirooto kya Miller. Adiventisimu yakiriza entegeka ey’obulimba (ekitondebwa), okulw’okugaana omulimu, era n’Omutonzi w’omulimu. Mu kukola bw’atyo, bagamba nti Omutonzi w’omulimu talina magezi. Okugaana entegeka eyo, kyali era kikyali okugaana okweyongera kw’obumanyi okwaggulwawo mu 1798. Abo abagaana okweyongera kw’obumanyi bagaana omulimu n’Omutonzi w’omulimu, era mu byogerwa bya Danyeri baali “ababi”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Abangi banaatukuzibwa, ne balongoosebwa, era ne bageragezebwa; naye ababi banaakola obubi; era tewali mu babi anaategeera; naye abagezi banaategeera. Danyeri 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

‘Ababi banaakolanga obubi’, era kino kiraga okweyongera n’okukaliriza mu kugaana amazima. Okugaana kw’ababi ku nteekateeka eyo kwe kugaana Katonda, era naye Katonda abagaana ababi olw’okugaana kwe bagezaako okutuukiriza okuyita mu nteekateeka ey’obulimba.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. Hoseya 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Abantu ba Katonda, abaali "bakabona" ba Katonda okuva mu 1844 okutuuka mu 1863, baagobebwa olw'okubulwa "okumanya" okwongezeddwa okuyita mu buweereza bwa William Miller. Kikulu okulowooza ku mbeera eyetoolodde olunyiriri olw'omukaaga mu Koseya, kubanga eyo mbeera eraga okweyongera kw'obujeemu eri amazima, obulagisibwa ng' "okumanya."

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Muwulire ekigambo kya Mukama, mmwe baana ba Isirayiri: kubanga Mukama alina omusango n’abatuula mu nsi, kubanga tewali mazima, wadde kisa, wadde okumanya Katonda mu nsi. Okulayira, n’okulimba, n’okutta, n’okubba, n’okukola obwenzi bye beeyongera okukola; era omusaayi gukwatagana n’omusaayi. Kyenvudde nsi enaakaaba, era buli atuula omwo anaalemererwa, wamu n’ensolo ez’omu nsiko, n’ebinyonyi eby’omu ggulu; era n’ebyennyanja nabyo bijja okubula. Naye waleme kubeerawo muntu alwanagana, newaakubadde anenya munne: kubanga abantu bo bali ng’abalwanagana ne kabona. Ky’ova ogwa emisana, era ne nnabbi ajja kugwa wamu naawe ekiro; era nange nnaazikiriza nnyoko. Abantu bange bazikirira olw’okubula okumanya: kubanga weesudde okumanya, nange nnaakugaana, oleme okuba kabona gyendi: kubanga weerabidde etteeka lya Katonda wo, nange nnaweerabira abaana bo. Bwe beeyongera obungi, bwe batyo ne banyonoona gyendi: kyenvudde nnaakyusa ekitiibwa kyabwe okufuuka ensonyi. Baliira ddala ekibi ky’abantu bange, era bassaayo omutima ku bikolwa byabwe eby’obutali butuukirivu. Era kinaabanga nti, ng’abantu bwe bali, ne kabona bwe atyo: era ndibabonereza olw’engeri zaabwe, era mbawe empeera gy’ebikolwa byabwe. Kubanga bajja kulya ne batakkuta: bajja kukola obwenzi, ne bateyongera: kubanga balekeraawo okussaayo omwoyo eri Mukama.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Obwenzi n'omwenge n'omwenge omupya biggya omutima. Abantu bange babuuziza amagezi ebifaananyi byabwe eby’emiti, n’omuggo gwabwe gubabuulira: kubanga omwoyo gw’obwenzi gubabuzizza, ne bagenda mu bwenzi ne bavayo wansi wa Katonda waabwe. Baweereza ssaddaaka ku ntikko z’ensozi, era bawookya obubaane ku busozi, wansi w’emiti gy’ooka ne popula ne elimu, kubanga ekisiikirize kyagyo kirungi: kyenvudde bawala bammwe bakole obwenzi, n’abakazi bammwe bakole obwenzi. Siibabonereza bawala bammwe bwe bakola obwenzi, so n’abakazi bammwe bwe bakola obwenzi siibabonereza: kubanga bennyini beegatta n’abalaya, era bawa ssaddaaka wamu n’abalaya: kyenvudde abantu abatalitegeera bagwe. Newankubadde ggwe Isirayiri okola obwenzi, Yuda aleme okwonoona; temujja e Girugaali, so temulinnya e Besaveni, so temulayira nti, Mukama mulamu. Kubanga Isirayiri addayo emabega ng’ente ento eddaya emabega; kaakano Mukama alibalunda ng’endiga ento mu kifo ekisangulukufu. Efulayimu yeegasse ku bifaananyi: mumuleke. Eky’okunywa kyabwe kisazise: bakoze obwenzi bulijjo: abakulembeze baayo, nga banyoomwa, baagala nti, Muwe. Omuyaga amusingirizza mu biwaawaatiro bye, era banaakwatibwa ensonyi olw’ebiweebwayo byabwe. Hoseya 4:1-19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Okulabula kwa Hosea kwe kuno nti, “Mukama alina ensonga n’abatuuze b’ensi, kubanga tewali mazima, newakubadde kisa, newakubadde okumanya Katonda mu nsi.” Abadiventisi be bantu ba Katonda ab’ennaku ez’enkomerero. Ku lunaku lwe omusajja wa bburashi ey’enfuufu ayingira mu kisenge kya Miller, Abadiventisi, omuli abantu, bakabona, ne bannabbi, “abatategeera banaagwa,” kubanga banaagattibwa “ku bifaananyi.” Ebifaananyi byabwe ze enjigiriza zaabwe ez’obulimba, ezirukiddwa mu nteekateeka ey’obulimba.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Obujeemu obulabikibwa mu kugaana okweyongera kw’obumanyi bwe bukula ne buyitirira mu bujeemu, ne butuuka ku kifo we ekiseera ky’okugezesebwa kyabwe kiggwaawo nga kulangiriddwa nti baagattiddwa ku njigiriza ez’obulimba ezigobebwa okuva mu kisenge kya Miller. Obujeemu bwabwe bulagibwa ng’okukola obwenzi bulijjo. Okuva mu 1863 okutuusa ku kuggwaawo kw’ekiseera ky’okugezesebwa, bajeema bulijjo okutuusa lwe bawazibwa okuva mu kamwa kwa Mukama.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Obujeemu obw’okugaana okumanya bwalabikibwa mu kukola kwabwe obwenzi ‘obutayimirira’, era newaakubadde nga si kigambo kya Olwebbulaniya kye kimu, amakulu gaakyo galinga n’ekigambo ky’Olwebbulaniya ‘tamid’ ekitegeeza ‘obutayimirira’, era ekyo kivvunulwa nga ‘ekya buli lunaku’ mu kitabo kya Danyeri.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Tujja kweyongerayo mu kusoma kwaffe ku bwakabaka obuna obw'obunnabbi bwa Bayibuli mu kiwandiiko ekiddako.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.

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