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# Rome Establishes the Vision - Number Two

Roma Ekakasa Ekyolesebwa - Ennamba Ey’okubiri

Identifying Modern Rome and the Prophetic Vision in the Last Days

Okulambulula Roma ey’omu mulembe guno n’ekyolesebwa eky’obunnabbi mu nnaku ez’oluvannyuma

Author

Jeff Pippenger

Published

July 5, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Okulambulula mu ngeri entuufu obuyinza bwa mu nnaku ez’enkomerero oburagibwa ng’e Rooma ey’amulembe guno, n’olwekyo obuyinza obwo obw’ "okukakasa okwolesebwa", kya mugaso nnyo era kya bulokozi. Kino kiyamiririra akatundu ak’omu kugezesebwa okw’enkomerero kw’abantu 144,000. Ekkigambo "okwolesebwa" mu kyawandiikibwa ekyo kye kimu n’ekigambo ky’Olwebbulaniya Solomooni kye yalonda bwe yalambulula ensonga lwaki abantu ba Katonda bazikirira.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Bannabbi bonna boogera mu butereevu nnyo ku nnaku ez’oluvannyuma okusinga ekiseera kyonna ekirala mu byafaayo ebitukuvu, era okulabula kwa Sulemaani ku kwetaaga okubeera n’‘kwolesebwa’ kwe kusonga ya bulamu oba okufa. Amazima bulijjo gagabanya ne gazaalawo ebyika bibiri by’abasinza. Mu kyawandiiko ekyo mulimu ekika ekizikirira n’ekika ekikuuma amateeka nga kisanyuka. Wabula kikulu okumanya nti amagezi ga Sulemaani gateekeddwamu mu mulamwa gw’okuwakana ku ‘mazima’. Era kiri mu mulamwa gw’olugero lw’abawala ekkumi abatali bafumbo, kubanga olwo lugero lye kifaananyi ekikulu ennyo eky’ebyo abantu ba Katonda bye bayitamu mu nnaku ez’oluvannyuma.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Omusiru ayogerera ddala buli ky’alowooza; naye omugezi akikweka okutuusa oluvannyuma. Omufuzi bw’awuliriza obulimba, abawereza be bonna baba babi. Omwavu n’omulimba basisinkana; Mukama ateeka omusana mu maaso ga bombi. Kabaka asalira abaavu omusango mu bwesigwa, entebe ye ey’obwakabaka erinywezebwa emirembe gyonna. Omuggo n’okunenya bireeta amagezi; naye omwana aweereddwa yekka aleetera nnyina ensonyi. Ababi bwe bayongera, obujeemu bukula; naye aboobutuukirivu baliraba okugwa kwabwe. Tereeza mutabani wo, era alikuwummuza; weewaawo, alisanyusa emmeeme yo. Awo awatali kwolesebwa, abantu bafiirawo; naye akuuma etteeka, ye musanyufu. Engero 29:11-18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Si kigendererwa kyange kunyooleza ommunwe ku abo abayinza okuba n’entegeera ey’enjawulo ku Roma ey’omu mulembe guno nga yaawukana ku eyange. Kigendererwa kyange kulaga nti Sulemaani ayogerera eri ebika bibiri by’abasinza, bye y’abiyita ‘omutegeevu’ ne ‘omusirusiru.’ ‘Omusirusiru’ ayitibwanso ‘omubi.’ Abawala abatanaba kufumbirwa ab’amagezi n’abasirusiru ab’omu lugero bamanyikiddwa ne mu olunyiriri lw’obunnabbi lwa Danyeri essuula ey’ekkumi n’ebbiri nga b’amagezi n’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.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Sulemaani ne Danyeri bakkiriziganya, kubanga obujulizi bwonna obw’obunnabbi butuukagana mu nnaku ez’enkomerero. Ab’amagezi bategeera “okweyongera kw’okumanya.”

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Abo ab’amagezi balamulisa ng’okwaka kw’eggulu; n’abo abakyusa abangi mu butuukirivu balamulisa ng’emmunyeenye emirembe n’emirembe. Naye ggwe, ayi Danyeri, ziba ebigambo, era osibe ekitabo, okutuusa ku kiseera eky’enkomerero: abangi banaatambulanga wano ne wali, n’obumanyi bunaayongera. Danyeri 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Olunyiriri olw’ekkumi lulambulula enkola y’okugezesebwa ey’emitendera esatu esunsula abawala abaayitibwa okubalirwa ku 144,000. Mu mbeera zombi, enkola y’okusunsula n’okugezesebwa esinziira ku oba nga abawala bategeera okweyongera kw’amagezi (olubono) okwaggulwawo mu biro eby’enkomerero mu 1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Ekiseera eky’enkomerero” mu nnaku ez’enkomerero kyali mu 1989, nga nnyiriri 40 okutuuka ku 45 ez’omu Danyeri 11 zaabikkulibwa. Olwo ne kiteekebwawo nti ensonga ezirimu kwe kuyimuka n’okugwa okw’enkomerero kwa kabaka w’obukiikaddyo. Era ne kiteekebwawo nti kabaka w’obukiikaddyo mu nnyiriri ezo ye buyinza bwa Papa mu nnaku ez’enkomerero. Okulagirizibwa kw’Omwoyo tekakozesa kigambo “Modern Rome.” Ekigambo ekyo nze kye nnatonda okulaga obuyinza bwa Papa obw’ennaku ez’enkomerero, kubanga mu by’obunnabbi “modern” kiyamiririra ennaku ez’enkomerero. Ellen White teyakozesanga kigambo “Modern Rome.”

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Waliwo endowooza ezikyamu ku ky’ayimirira kabaka ow’obukiikakkono mu nnyiriri mukaaga ezisembayo ez’Essuula 11 eya Danyeri, naye waliwo okutegeera kutuufu kumu yokka. Okutegeera nti kabaka ow’obukiikakkono mu nnyiriri ezo ye obuyinza bwa Paapa kwava mu bujulizi bungi obw’obunnabbi. Olunyiriri 40 lwatandika nga lulambulula nti obwa Paapa bwafuna ekiwundu eky’okufa mu 1798; oluvannyuma olunyiriri 41 okutuuka ku 43 lulaga ebikwatagana n’okuwonyebwa kw’ekiwundu ekyo. Olunyiriri 44 lulambulula obubaka obusunguwaza obwa Paapa era ne butwala mu lunyiriri 45, we obuyinza bwa Paapa butuuka ku nkomerero yaabwo ey’enkomerero ddala era ey’omumalirizo. Ekyolesebwa ekyaggulwawo mu 1989 kye kyolesebwa eky’okweyimuka n’okugwa okw’enkomerero kw’obuyinza bwa Paapa mu nnaku ez’enkomerero. Ekyolesebwa ekyo kye kuweyongera kw’okumanya okuleeta era ne kulaga ebika bibiri by’abasinza, nga kisinziira ku bw’okukkiriza oba okwagaana okumanya okuli mu nnyiriri ezo.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Okusinziira ku omutwe gumu ddala mwe okweyongera kw’amagezi kwaggyibwako ekifunga mu 1989, “abambuzi b’abantu bo,” abeegulumiza era mu nkomerero “bagwa,” be akabonero akasimbawo “ekyolesebwa.” Mu kusunsulwamu okw’enkomerero, ekibuuzo ekisooka eky’okukebera kye nti ani akiikirirwa ng’ “abambuzi b’abantu bo,” kubanga be akabonero ak’obunnabbi akasimbawo “ekyolesebwa.” Abambuzi abo be obuyinza bwa Paapa oba be Amerika?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Ebitabo bya Danyeri n’Okubikkulirwa birabika ng’ekitabo kimu, nga biyimiririra abajulirwa babiri ab’omu olunnyiriri olumu olw’obunnabbi. Danyeri ye ntandikwa, ate Okubikkulirwa ye nkomerero; era awamu bayimiririra abajulirwa babiri ab’amazima agasumuluddwa mu kiseera ky’enkomerero mu 1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Danyeri annyonnyola enkola y’okutukuza eyavaawo bwe Empologoma ey’ekika kya Yuda yasumulula ennyiriri 40 okutuuka ku 45 mu 1989. Mu kiseera ekyo, enkola y’okukemebwa yatandika okukizuula era n’okulaga abo abandiba “bakabona” abagatta ekibiina ky’abantu b’endagaano, be 144,000 mu nnaku ez’enkomerero. Koseya agattako nti abo abagaana okweyongera kw’obumanyi okw’ennaku ez’enkomerero tebagenda kufuuka ku bakabona abali mu 144,000.

> 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.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Ekitabo ky’Okubikkulirwa kiraga nti obumanyi obwabikkuliddwa era obugaanyizibwa ekibinja ky’abantu kimu butuukiriza okugaanyizibwa kwabwe okumpi ddala nga ekiseera ky’obusaasizi kiggalawo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Ebyafaayo by’Abagoberezi ba Miller bifaniriza ebyafaayo by’abo 144,000, era wamu Abagoberezi ba Miller n’abo 144,000 bakiikirira entandikwa n’enkomerero y’obubaka n’omulimu gw’abamalayika basatu ogwogerwako mu kitabo ky’Okubikkulirwa essuula ey’ekkumi n’enna. Ebyafaayo ebifanaganako bino bimanyisa ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’okugezesebwa. Omulimu gw’ebyafaayo byombi gwalabirwako Eriya ne Yokaana Omubatiza.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> "Nga akankana, William Miller yatandika okubalambululira abantu ebyama eby’Obwakabaka bwa Katonda, ng’abatambuliza okuyita mu bunabbi okutuuka ku kujja okw’okubiri kwa Kristo. Buli kaweefube gwe yakola gwamuyongeranga amaanyi. Ng’Yokaana Omubatiza bwe yalangirira okujja okusooka kwa Yesu era n’ateekateeka ekkubo ery’okujja kwe, bwe kityo ne William Miller n’abo abaamwegattaako ne balangirira okujja okw’okubiri kwa Mwana wa Katonda." Ebyawandiikibwa ebyasooka, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Obubaka bwa Millerite bwalaga ebintu ‘ebigenda okubaawo’ ebikwatagana n’okukoma kw’ekiseera ky’ekisa, nga bwe byayimiririzibwa Eriya ne Yokaana Omubatiza bombi.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> Kyali kyetaagisa nti abantu bazuukusibwe ku kabi k’ebali mu; era bakankanyizibwe okutegekera ebintu eby’amaanyi n’obukulu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Mu 1989, bwe yagwa “Soviet Union,” ekitundu ky’Ekitabo kya Danyeri ekikwata ku nnaku ez’enkomerero kyaggulibwawo, era ne watandika enteekateeka y’okukemebwa. Okukemebwa kuno kwasimbibwa ku busobozi oba obutabasobola bw’abantu ba Katonda okutegeera oba okugaana okweyongera kw’amagezi okuyimiririrwa mu nnyiriri mukaaga ez’enkomerero mu Danyeri essuula kkumi n’emu; nnyiriri ezitwala ku nnyiriri eyasooka mu essuula kkumi na bbiri, egiraga “okuggwa kw’ebiseera by’okusaasirwa.” Obubaka bw’“ebintu ebikwataganira wamu n’okuggwa kw’ebiseera by’okusaasirwa” ne bwaggulwawo, era omulimu gw’abo abaali baasuubirwa okufuuka “bakabona” ba 144,000 ne gutandika. Omulimu gwabwe gwali “okutegeera” era n’okubuulira obubaka obuyimiririrwa mu kitundu kino. Obubaka n’omulimu gwa 144,000 gwali okutusa obubaka obwaggulwawo okuzuukusa abantu “okutegekerera ebintu eby’ekitalo ebikwataganira wamu n’okuggwa kw’ebiseera by’okusaasirwa.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> "Leero, mu mwoyo n’amaanyi ga Eriya n’a Yokaana Omubatiza, ababaka abalondebwa Katonda bakubiriza ensi egenda okusalirwa omusango okwegendereza ku bintu eby’obukakafu ebinaabaawo amangu, ebikwatana n’essawa ez’okuggalawo z’ekiseera eky’ekisa n’okulabika kwa Kristo Yesu ng’Kabaka w’abakabaka era Mukama w’abaami. Amangu ddala buli muntu anasalirwa omusango olw’ebikolwa by’akoze mu mubiri. Essaawa y’omusango gwa Katonda etuuse, era ku ba memba b’Ekkanisa ye abali ku nsi kwe kusinzira obuvunaanyizibwa obukakafu obw’okulabula abo abali nga bayimiridde ku mabbali ennyo g’obuzikiriza obutaggwaawo. Buli muntu yenna mu nsi yonna anaakuwaayo amatwi alina okulambululirwa emisingi egy’okulwanirwako mu lutalo olukulu olugenda mu maaso, emisingi ku gyo bisinziira ebigenda okutuuka ku bantu bonna." Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Ebyafaayo bya Yokaana Omubatiza ne Kristo, wamu n’ebyafaayo by’Abawagizi ba Miller, biraga obubaka n’omulimu gw’abantu emitwalo kkumi na nnya n’enkumi nnya. Yokaana ne Kristo bombi baategeera obubaka bwabwe nga bulaga okuggwaawo kw’ekiseera eky’ekisa.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Naye bwe yalaba Abafalisaayo n’Abasaddukaayo bangi nga bajja mu kubatizibwa kwe, n’abagamba nti, Mmwe baana b’enjoka, ani yabalabula okudduka ekiruyi ekijja? Matayo 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kristo yalaga okuzikirira kwa Yerusaalemi, okwo kwe kwennyini okuzikirira Yokaana kwe yali alabudde Abayudaaya abawakanawakana nti kwali kusemberera. Yesu yakozesa okuzikirira okwo ng’ekifaananyi ky’ "obusungu" obutandika bwe ayimirira nga Mikaeri, mu kitabo kya Danyeri, essuula ey’ekkumi n’abiri, olunyiriri olusooka.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> Kristo yalaba mu Yerusaalemi akabonero ak’ensi eyakakanyizibwa mu butakkiriza n’obujeemu, era nga eddukira okusisinkana ebibonerezo eby’okusasula ebiva eri Katonda. Obuzibu n’ennaku z’ekika ekyagudde bwe byamunyigiriza omwoyo, ne bimuvirako okukuba enduulu ennyo eriruma nnyo. Yalaba enkalala y’ekibi ng’ewandiikiddwa mu nnaku z’abantu, mu misuuzo ne mu musaayi; omutima gwe gwakwatibwa okusaasira okutaliiko maliri eri abali mu nnaku n’ababonabona b’ensi; yayagala nnyo okubaggyako ennaku bonna. Naye ne mukono gwe teyasobola kuziyiza okweyongera kw’ennaku z’abantu; batono bokka be bandinonya Ye yekka Ensibuko y’obuyambi bwaabwe. Yali mwetegefu okusuula omwoyo gwe eri okufa, aleete obulokozi bube kumpi gye bali nga basobola okubutuukako; naye batono bokka be bandijja gy’ali balyoke bafune obulamu.

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> "Ekitiibwa ky’eggulu mu maziga! Omwana wa Katonda ataliko nkomeko ng’akungubaziddwa mu mwoyo, ng’alemeddwa ennaku n’okulumizibwa omutima! Ekyaliwo kyajjuza eggulu lyonna okwewuunya. Ekyo kitulaga obubi obusukkiridde obw’ekibi; kiraga nga kizibu bitya, ne ku Buyinza obutaliko nkomeko, okulokola abalina omusango okuva mu ebyava mu okumenya amateeka ga Katonda. Yesu, ng’atunudde okutuuka ku mulembe ogw’enkomerero, yalaba ensi eyingiziddwa mu bulimba obufaananako n’obwavaamu okuzikirira kwa Yerusaalemi. Ekibi ekikulu eky’Abayudaaya kyali okugaana kwaabwe Kristo; ekibi ekikulu eky’ensi ey’Ekikristaayo kijja kubeera okugaana kwaabwe amateeka ga Katonda, omusingi gw’obufuzi bwe mu ggulu n’ensi. Ebiragiro bya Yehova binyoomebwa ne bifuulibwa bwereere. Obukadde b’abantu mu buddu bw’ekibi, abaddu ba Setaani, abasalirwawo okutuuka ku kufa okw’okubiri, bagaane okuwuliriza ebigambo by’amazima mu lunaku lw’okubakyalira. Obuzibe bw’amaaso obw’entiisa! Okutamiizibwa okutali bwa bulijjo!" Empaka Enkulu, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Obubaka obulabula obwabuulirwa Yokaana Omubatiza era ne Kristo bwali bumu, era nga bwe kityo n’obubaka obulabula bw’Abamillerite bwali bumu, obulambulula ebintu ebikwatagana n’okuggala kw’ekiseera ky’ekisa, nga bwe banaabibuulira abo 144,000. Abajulizi basatu; Yokaana Omubatiza, Kristo n’Abamillerite, bajjuliza nti omulimu n’obubaka bw’abo 144,000 buli enteekateeka y’okugezesa ey’obulamu oba okufa, egituukirizibwa mu kweyongera kw’amagezi okwaggulwawo mu 1989. Obubaka obwaggulwawo mu kiseera ekyo kye kyolesebwa eky’enkomerero y’ennaku ekirina okutegeerwa ab’amagezi singa bagenda okuba “bakabona” abafuula ekibiina ky’abo 144,000. Bwe baba nga abo abakandidati tebategeera ekyolesebwa ekyo, bategeerekeka nga ababi oba abasirusiru, ne bazikirira. Bo n’abaana baabwe bakyamyibwa mu ngeri entuukagana n’okugaana kwaabwe ekyolesebwa ekyo kye kweyongera kw’amagezi.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Ekigambo kya Katonda kiraga nti Roma ye buyinza obweggulumiza, ebba abantu ba Katonda, era oluvannyuma ne egwa ne etuukiriza okwolesebwa. Ekibuuzo oba Roma ey’omu biro bino ye obuyinza bwa Obwa Papa oba Amerika, kye kigezo ekiraga oba abo bali abawala ab’amagezi oba abawala abasirusiru. Ekigezo kino kya obunnabbi, ekivuddemu mu kitabo kya Danyeri, era oluvannyuma kikkakanyizibwa ne kituusibwa ku ntuuko yaakyo mu kitabo ky’Okubikkulirwa. Omulamwa gwa Roma ey’omu biro bino si kulonda byokka wakati w’obuyinza bwa Obwa Papa oba Amerika; ye kigezo eky’enkomerero eri 144,000. Kye kigezo kya obunnabbi, era bwe kitegeerwa bulungi, kikwatira ku buli ngeri yonna ey’okulaga omugendo gw’okugezesebwa ogw’enkomerero oguteekeddwawo mu bujulirwa bwa Katonda obutukuvu obw’obunnabbi.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Enkola y’ekigezo ey’omu biseera bya Yokaana Omubatiza ne Kristo yava mu Kitabo kya Danyeri, era bwe kityo ne enkola y’ekigezo ey’omu biseera by’Abamilerayiti. Ng’ekigezo ky’obunnabbi, enkola ey’engeri amazima gye ateekebwawo erina obukulu obwenkanankana eri abo abagezesebwa okugikozesa bulungi, nga bwe kiri ne ku kukwata ku ndowooza entuufu ey’ani ye Roma ey’omulembe guno. Obanga kyogerwako kwe kumanya obulungi ani ye Roma ey’omulembe guno, oba kwe kukozesa bulungi enkola entuufu, byombi ebitundu by’ekigezo bino birambikiddwa mu Kitabo kya Danyeri. Mu Danyeri essuula esooka, Danyeri yayitamu enkola y’ekigezo ey’ebitundu bisatu: nga etandikira ku mmere, ne giddako okukebera okulabika, oluvannyuma ne kigezo ekyatuukirizibwa Nebukadduneeza, akafaananyi ka Bayibuli aka Kabaka w’Obukiikakkono, obuyinza bw’obwa Papa mu nnaku ez’enkomerero.

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

> Naye ku baana bano bana, Katonda yabawa okumanya n’obukugu mu byonna eby’okusoma n’amagezi; era Daniel yalina okutegeera mu ebyolesebwa byonna n’ebirooto byonna. Awo ku nkomerero y’ennaku kabaka ze yali alagidde okuleetebwa kwabwe, omukulu w’abasajja abatafumbirwa n’abaleeta mu maaso ga Nebuchadnezzar. Era kabaka n’ayogeragana nabo; ne mu bo bonna tewaasangibwa n’omu ng’afaanana Daniel, Hananiah, Mishael, ne Azariah; kyenava bayimirira mu maaso g’kabaka. Era mu nsonga zonna ez’amagezi n’okutegeera ze yababuuzangako, yabasanga nga balungi emirundi kkumi okusinga abalogo bonna n’abalaguzi b’emmunyeenye abaali mu bwakabaka bwe bwonna. Daniel 1:17-20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

"Ku nkomerero y'ennaku," kye mu by'obunnabbi kitegeeza nnaku ez'enkomerero nga abantu 144,000 bagezesebwa, Danyeri n'abo basatu abeesigwa baazuulibwa nga "basukka emirundi kkumi abalogo bonna n'abalaguzi abaali mu bwakabaka bwe bwonna," era Danyeri yalina "okutegeera mu byolesebwa byonna n'ebirooto." Danyeri akiimira abantu 144,000, ab'ennaku ez'enkomerero abategeera okweyongera kw'obumanyi okwatuuka lwe Kristo, ng'Empologoma ey'Ekika kya Yuda, yaggulawo "ekitundu eky'ekitabo kya Danyeri ekikwata ku nnaku ez'enkomerero," mu 1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Si kyokka nti Danyeri yategeeranga okusinga abalala ku birooto n’okwolesebwa; yali n’“okutegeera mu okwolesebwa kwonna n’ebirooto byonna.” Akiikirira abo abakozesa enkola ya “olunyiriri ku lunyiriri,” kubanga enkola eyo egatta “okwolesebwa kwonna n’ebirooto byonna” okubireeta wamu mu bubaka obumu obukwataganye. Obubaka ogugatta ebirooto byonna n’okwolesebwa kwonna mu lunyiriri olumu olw’obunnabbi gulaga “ebintu ebikwatagana n’okuggalwa kw’ekiseera ky’okusaasira.” Obubaka obwo busimbibwa ku kifaananyi ky’obunnabbi ekya Roma y’omulembe guno, amaanyi agyeegulumiza, aganyaga abantu ba Katonda, era ne gagwa.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Obuyinza obwo busobola kuteekebwawo bwokka nga kozeseddwa enkola entuufu. Abasinga abeegamba nti bayiga Bayibuli bagaana enkola ey’olunyiriri ku lunyiriri, era abamu abeegamba nti bagikozesa, bakozesa mu ngeri etali ntuufu amateeka agazimba enkola ey’olunyiriri ku lunyiriri. Amateeka ago ba Millerite be baasooka okugateeka mu lwatu, era abantu ba Katonda ab’ennaku ez’oluvannyuma baalabuddwa nti abo abali ddala ababaka b’omumalaika ow’okusatu banaakozesa amateeka ga William Miller ag’okutaputa eby’obunnabbi.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> "Abo abeetabye mu kulangirira obubaka bw’omalayika ow’okusatu bali mu kunoonya Ebyawandiikibwa nga bagoberera nteekateeka y’emu Father Miller gye yakwatako." Review and Herald, Novemba 25, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

William Miller yalaga entandikwa y’obubaka bw’abamalayika abasatu obuli mu Okubikkulirwa 14, era yafaananyizibwa Yokaana Omubatiza, eyali entandikwa y’obubaka kwe Kristo yamaliriza. Mukyala White agattanya mu butereevu ekkubo ery’okugezesa Yokaana Omubatiza okutuuka eri Kristo n’ekikula ky’okugezesa eky’obubaka bw’abamalayika abasatu. Yokaana yatandika obubaka, era tekyabaawo okutuusa okumpi nnyo n’omusalaba, Kristo bwe yatwala abayigirizwa be e Kayisaliya Filipo; awo Yesu n’ayongerako obulambulukufu ku bubaka Yokaana bwe yatandika. Amazima agasooka (entandikwa) Yokaana ge yalambulula bwe yalaba Kristo kwe kumulaga nga Omwana gw’endiga wa Katonda aggyawo ebibi by’ensi.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Ebyo byakolerwa e Besabala emitala wa Yoludaani, Yokaana mwe yali abatiriza. Olunaku oluddako Yokaana n’alaba Yesu ng’ajja gy’ali, n’agamba nti, Laba, Omwana gw’endiga gwa Katonda, aggyawo ekibi eky’ensi. Ono ye gwe nnagamba nti, Emabega wange wajja omusajja ansinga obukulu: kubanga yasooka nze. Yokaana 1:28-30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Awo ne kitandika ekiseera ky’emyaka esatu n’ekitundu eky’okukemebwa, ekyaggwawo ku musalaba. Yokaana bwe yattibwa nga wasigaddeko katono okutuuka ku musalaba, Yesu n’atandika okunnyonnyola ekigambo ekyo ekya ku lubereberye ddala Yokaana kye yayogera.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Yesu bwe yatuuka mu bitundu bya Kayisaliya Firipo, n’abuuza abayigirizwa be ng’agamba, Abantu bagamba nti nze Omwana w’omuntu ndi ani? Ne bagamba, Abamu bagamba nti oli Yokaana Omubatiza; abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe mugamba nti nze ani? Simooni Peetero n’addamu n’agamba, Ggwe Kristo, Omwana wa Katonda omulamu. Yesu n’addamu n’amugamba, Oli wa mukisa, Simooni mwana wa Yona; kubanga omubiri n’omusaayi tebyakubikkulidde, naye Kitange ali mu ggulu. Era nze nkugamba nti, Ggwe Peetero, era ku lwazi luno ndizimba ekkanisa yange; n’enzigi z’Emagombe tezijakugirimu amaanyi. Era ndikuwa ebisumuluzo by’Obwakabaka obw’eggulu; era byonna by’oonasiba mu nsi bijjakusibibwa mu ggulu; era byonna by’oonasumulula mu nsi bijjakusumululibwa mu ggulu. Awo n’alagira abayigirizwa be baleme okubuulira muntu yenna nti ye Yesu Kristo. Okuva mu biro ebyo Yesu n’atandika okulaga abayigirizwa be nti kimugwanira okugenda e Yerusaalemi, n’okubonyaabonyezebwa bingi okuva eri abakadde n’abasaserodooti abakulu n’abawandiisi, n’okuttibwa, era n’azuukira ku lunaku olw’okusatu. Matayo 16:13-21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Kayisaliya Fulipi lye linnya lya Panium mu biro bya Kristo, era Panium kimanyibwa mu olunyiriri olugoberera olunyiriri kkumi n’ena lwe Danieri essuula kkumi n’emu, gye bayingizibwa “abanyazi b’abantu bo, abeegulumiza naye ne bagwa.” Obubaka bwa Yokaana Omubattiza, obwakwatibwako Omwoyo era obutuukirivu, bw’obubaka obw’akatandiiko obwakiikirira obubaka bwa Millerite, obwali bwateekebwawo ku mateeka ga Miller. Obubaka bwa Kristo ku nkomerero, obwazimbibwa ku bwa Yokaana era ne bwagaziibwa, ne bwafaananyiza obubaka ku nkomerero obw’abamalayika basatu, obw’esigamiziddwa ku mateeka ga Miller n’ebyongeezeddwako ku bubaka bwa Miller bwe nkola ya “olunyiriri ku lunyiriri” etuuka ku nkomerero.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Okutuuka ku kumanya okutali kituufu ku kabonero akateekawo okwolesebwa, awamu n’akabonero ka Rooma ya mulembe guno, kufaanagana n’abo mu byafaayo bya Kristo abaagaana obubaka bw’omusalaba. Twategeezebwa nti Bayudaaya abaagaana obubaka bwa Yokaana Omubatiza tebaasobola kufuna mugaso okuva mu kuyigiriza kwa Yesu, era nti ebyafaayo bya Bayudaaya abo abaakola ekyo kennyini bukiikirira abo abaagaana obubaka bw’omumalaika asooka. Ab’ekibiina kya Miller baalaga nti “abanyazi b’abantu bo” be obuyinza bwa Papa, era oluvannyuma nnabituuma “Rooma ya mulembe guno.”

We will continue these considerations in the next article.

Tujja kweyongerayo okutunuulira ensonga zino mu kiwandiiko ekiddako.

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