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# The Book of Daniel - Number Thirty-Nine

Ekitabo kya Danyeri - Ennamba amakumi asatu mu mwenda

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Okubikkula olugoye olulukiddwa lw’obunnabbi: ekirooto kya William Miller n’okuzzaawo amazima ag’ensinziro mu nnaku ez’enkomerero

Author

Jeff Pippenger

Published

January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Tuli okwekenneenya enkozesa ey’obunnabbi ey’eggobeerya ly’ekirooto kya William Miller mu nnaku z’enkomerero, mwe obunnabbi bwonna buzuulira okutuukirizibwa kwabwo okutereevu. Ekilooto kya Miller kiraga okuzuulibwa, okuteekebwawo, okugaanyiibwa, okuzikibwa n’okuzzaawo kw’amazima ag’ensinzi ag’Obwadiventisi, ag’aakuŋŋaanyizibwa okuyita mu buweereza bwa Miller. Amazima ago ag’ensinzi galayimirira amazima agaasumululibwa mu mwaka gwa 1798. Amazima ago gayimiririrwa mu kyolesebwa eky’Omugga Ulai. Ekilooto kya Miller, nga bwe kyawandiikibwa mu kitabo Early Writings, kyali ekilooto kye eky’okubiri, era ekilooto ekyo kyafaananyizibwa ekilooto kya Nebukadneza eky’okubiri, nga mu ngeri y’emu ne Miller yennyini yafaananyizibwa Nebukadneza.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Ebiwandiiko ebyasooka biraze engeri okuggwaawo kw’ebbanga Nebukadduneeza lye yamalira mu ‘ebiseera musanvu’ ng’abeera n’omutima gw’ensolo kwe kwaggwa mu ngeri ey’akabonero mu 1798. Olwo obwakabaka bwe ne buzzibwa eri ye, era olw’okusooka Nebukadduneeza n’akiikirira omusajja omukyuse ddala. Mu ngeri y’‘ekiseera ky’enkomerero’, mu 1798, yakiikirira ‘aba magezi’. Era twalambudde nti, bwe yali kabaka asooka owa Babulooni, okusalirwa omusango kwa Nebukadduneeza okw’ ‘ebiseera musanvu’ kwafaananyiriza okusalirwa omusango kwa Belesaza okw’enkumi bbiri n’ebikumi bitaano n’abiri (mene, mene, tekel, upharsin), eyali kabaka asembayo owa Babulooni.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> "Eri omufuzi w’enkomerero owa Babulooni, nga mu kifaananyi bwe kyali eri eyasooka, kyatuuka ekiragiro kya Omukuumi Omutukuvu: ‘Ai kabaka, ... eri ggwe kigambiddwa; Obwakabaka buvudde ku ggwe.’ Danyeri 4:31." Bannabbi n’Abakabaka, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sister White yalambulula Belshazzar mu kiseera kye eky’okusalirwa omusango ng’ “kabaka omusirusiru.” Mu nkomerero y’ekiseera Nebukadduneeza kye yasalirwamu omusango, ayimirira ng’ “kabaka omutegeevu,” kubanga yaganyulwa olw’omusango ogw’ “ebiseera musanvu,” ate Belshazzar, newankubadde ng’amanyi ebyafaayo, yagaana okuganyulwa.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Naye okwagala kwa Belshazzar eby’okusanyusa n’okweggulumiza kwasaanyawo ensomo ze teyandibadde kwerabira; era yakola ebibi ebifaanagana n’ebyo ebyaleeta ebibonerezo ebikakali ebyalabika ennyo ku Nebuchadnezzar. Yasaasaanya emikisa egyamuweebwa mu kisa, ng’alekeraawo okukozesa emikisa egyaali mu mikono gye okutegeera amazima. ‘Nkole ki ndyoke nnunulibwe?’ kyali ekibuuzo kabaka omukulu naye omusirusiru kye yasuulirayo nga takifaako. Bible Echo, Epreeri 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadduneeza ye kabonero k'abagezi ab'omu mwaka gwa 1798, abategeera okwongezeka kw'obumanyi mu kiseera eky'enkomerero.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> Okwenyumiriza okw’amalala nga tekunnava mu mimwa gye, eddoboozi ne liva mu ggulu ne limugamba nti ekiseera kya Katonda ekyalagirwa eky’okusalira omusango kituuse. Mu kaseera katono amagezi ge ne gamuggibwako, n’afuuka ng’ensolo. Mu myaka musanvu gyonna n’abeera bw’atyo nga kitiibwa kye kyaggyibwako. Ku nkomerero y’ekiseera kino amagezi ge ne gamuddiramu, n’atunula waggulu mu bwetoowaze eri Katonda Omukulu ow’eggulu, n’amanya omukono gwa Katonda mu kibonerezo kino, era n’addizibwawo ku nnamulondo ye.

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> Mu kulangirirwa mu lwatu, Kabaka Nebukadduneeza yakkiriza omusango gwe, n’okusaasira kunene kwa Katonda mu kumuzzaawo. Kino kyali ekikolwa kye ekyasembayo mu bulamu bwe, nga bwe kiwandiikiddwa mu Byafaayo Ebitukuvu. Review and Herald, Febwali 1, 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Ku nkomerero y' "ebiseera musanvu" bya Nebukadduneeza, yalangirira mu lwatu, era n’awatula mu lwatu. Miller, nga Nebukadduneeza, akiikirira "abagezi" mu 1798, abategeera okwongera kw'okumanya mu kiseera eky'enkomerero. Bombi baalaba ebirooto bibiri, era ebirooto byabwe eby'okubiri byombi birambulula mu bufaananyi "ebiseera musanvu." "Ebiseera musanvu" byalabisiddwa mu biwandiiko ebyasooka nti biteekawo akabonero akalaga okukyuka.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Mu 1798, Nebuchadnezzar yalaga enkyukakyuka okuva mu mbeera ye ey’amalala okutuuka mu mbeera ey’ab’amagezi. Enkyukakyuka eyo yalimu n’okwatula kwe mu lwatu. Omwaka gwa 1798 gwali era ekiseera eky’enkyuka wakati w’obwakabaka obwokutaano n’obw’omukaaga mu buwannabbi bwa Bayibuli. Era gwalaga n’okutuuka kwa malaika ow’olubereberye, bityo ne gulaga ekiseera ekipya, kubanga okulabula kw’okusala omusango ogugenda okujja tekyasobola kubeerawo okutuusa obwakabaka obwokutaano mu buwannabbi bwa Bayibuli lwe bwafuna ekiwundu eky’okufa.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> Obubaka buno bwenyini bulaga ekiseera lwe omulimu guno gulituukirira. Kilangirirwa nti kitundu kya 'Evangeli ey’obutaggwaawo;' era kilangirira okuggulwawo kw’omusango. Obubaka bw’okununulibwa bwabuuliddwa mu mirembe gyonna; naye obubaka buno kitundu ky’Evangeli ekyasobola okubulirwa bokka mu nnaku ez’enkomerero, kubanga mu biro ebyo byokka we kyandibadde kya mazima nti essaawa y’omusango etuuse. Eby’obunnabbi biraga okulondolerana kw’ebintu okutwala okutuuka ku kuggulwawo kw’omusango. Kino kituufu ennyo ku kitabo kya Danyeri. Naye ekitundu ky’obunnabbi bwe ekikwata ku nnaku ez’enkomerero, Danyeri yalagirwa akiggalewo era akimansirire 'okutuusa ku kiseera ky’enkomerero.' Obubaka obw’omusango, nga bwesigamiziddwa ku kutuukirizibwa kw’eby’obunnabbi bino, tekyandisobodde kulangirirwa okutuusa lwe tutuuse mu kiseera kino. Naye mu kiseera ky’enkomerero, nga bw’agamba nnabbi, 'abangi baliddukana okudda n’okukomawo, n’okumanya kuliyongera.' Danyeri 12:4.

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> Omutume Pawulo yalabula Ekkanisa obutalindirira okujja kwa Kristo mu mulembe gwe. ‘Olunaku olwo te lijja,’ bw’agamba, ‘wabula nga wasooka wabeewo okwawukana, era omusajja w’ekibi alyolesebwa.’ 2 Thessalonians 2:3. Oluvannyuma lw’okuwuguka okunene n’ekiseera ekiwanvu eky’obufuzi bw’‘omusajja w’ekibi’ bwe gunaagwaako, olwo kwe tunaalindirira okujja kwa Mukama waffe. ‘Omusajja w’ekibi,’ era ayitibwa ‘ebyekyama by’obutali butuukirivu,’ ‘Omwana w’okuzikirira,’ ne ‘Oyo Omubi,’ akiikirira obwapaapa, obwategekerwa mu bubaka bw’obunnabbi okukuuma obukulembeze bwabwo okumala emyaka 1260. Ekiseera kino kyaggwa mu mwaka gwa 1798. Okujja kwa Kristo tekyayinza kubeerawo nga tekunnatuuka ekiseera ekyo. Obulabula bwa Pawulo bukwata ku mulembe gwonna ogw’Obukristaayo okutuusa mu mwaka gwa 1798. Oluvannyuma lw’ekiseera ekyo kwe kusaanira okubuulibwa obubaka bw’okudda okw’okubiri kwa Kristo.

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> Tewaliko bubaka bwa ngeri eyo obwaweereddwa mu mirembe egyayita. Paulo, nga bwe tulabye, teyabuulira bubaka buno; yabalaga baganda be nti okujja kwa Mukama kwali mu biseera eby’omu maaso eby’ewala nnyo. Ab’enkyukakyuka tebaakulangirira bubaka buno. Martin Luther yategeeza nti okusala omusango kujja kubeera mu myaka nga bikumi bisatu egiri mu maaso okuva ku mulembe gwe. Naye okuva mu 1798, ekitabo kya Danyeri kisumuluddwa, okutegeera okw’obunnabbi kweyongedde, era bangi balangiridde obubaka obw’obuzito nti okusala omusango kusemberedde. Olutalo Olukulu, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Mu 1798, waatuuka ekiseera ekipya mu mulimu gw’obulokozi, era ekiseera ekyo ekipya kyawa okulabula ku kiseera ekirala ekinaatandika mu 1844. Mu kyukakyuka ekyo eky’ekiseera, oluggi lumu lwandiggala, era olulala ne lwandiggulwawo.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Era eri malayika w’ekkanisa e Firadelfiya wandiika: Ebyo by’ayogera Oyo Omutukuvu, Oyo Omwatuufu, alina ekisumuluzo kya Dawudi; aggulawo, era tewali ayinza okuggalawo; era aggalawo, era tewali ayinza okuggulawo. Mmanyi emirimu gyo: laba, nteese mu maaso go oluggi oluggule, era tewali muntu asobola okuluggala; kubanga olina amaanyi amatono, era wakumye ekigambo kyange, so tooganye linnya lyange. Okubikkulirwa 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Okuggulwawo kw’oluggi kulaga enteekateeka empya y’ekiseera. Waliwo enkyukakyuka mu nteekateeka y’ekiseera ey’obwakabaka n’ey’obubaka mu 1798, ku nkomerero y’obusungu obusooka, eyatuukirizibwa okuva mu 723 BC okutuuka mu 1798. Waliwo era enkyukakyuka mu nteekateeka y’ekiseera mu 1844, ku nkomerero y’obusungu obwasembayo, eyatuukirizibwa okuva mu 677 BC okutuuka mu 1844. Mu 1798, enteekateeka y’obubaka bw’omalayika ow’olubereberye, obwalabula ku kusala omusango okwali okusemberera, yali atuuse. Bombi Nebukadduneeza ne Miller balagirwa ng’“ab’amagezi,” mu “kiseera eky’enkomerero,” nga “oluggi” lwaggulwawo eri enteekateeka ey’omunda ey’obubaka bw’omalayika ow’olubereberye n’eri enkyukakyuka mu nteekateeka ey’ebweru okuva ku kisolo ekyava mu nnyanja okudda ku kisolo ekyava mu ttaka. Enteekateeka y’obubaka bw’omalayika ow’olubereberye yatuukirizibwa bwe waggulwawo oluggi oluyingira mu Kifo Ekitukuvu Ennyo ku Okitobba 22, 1844, era ne yatuuka enteekateeka y’omalayika ow’okusatu awamu n’okusalira omusango okw’okunoonyereza.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Ekirooto eky’okubiri kya Miller kitandika nga oluggi lwaggulibwa mu mwaka gwa 1798, era kiggwaawo nga oluggi lwagguliddwa mu kiseera eky’enkyukakyuka ky’ ‘abajulizi babiri’ abaddizibwa obulamu okubuulira obubaka bw’Okukaaba kw’omu ttumbi ly’ekiro. Mu ngeri ey’obunnabbi, Nebukadduneeza ne Miller bombi baakiikirira enkyukakyuka okuva mu bwakabaka bw’ekisolo eky’omu nnyanja okutuuka ku bwakabaka bw’ekisolo eky’ensi mu 1798. Era bombi baakiikirira okulangirirwa okw’okusembera n’okutuuka kw’okusalira omusango ogw’okunonyereza mu 1844. 1798 ne 1844 bikiikirira okumalirizibwa kw’obusungu bwa Katonda eri abantu be—obwasooka n’obwasembayo—obwatuukirizibwa mu bbanga lya ‘emirundi musanvu,’ nga bwe kyalagibwa mu Leviitiko amakumi abiri mu mukaaga. Emyaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844 gakiikirira okuzimbibwa kwa yeekaalu ey’omwoyo, gye omubaka w’endagaano yajjiramu mangu nga 22 Okitobba 1844, Kristo ng’ava mu Kifo Ekitukuvu n’ayingira mu Kifo Ekitukuvu Ennyo.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 ne 1844 biraga enkyukakyuka (ezisukka emu), eziteekebwako akabonero ka "emirundi omusanvu." Enkyukakyuka okuva mu Obwadiventisi bwa Millerite obwa Firaderifiya okutuuka ku Obwadiventisi bwa Millerite obwa Laodikiya mu 1856, nayo yalambikibwa okweyongera mu kutegeera ku "emirundi omusanvu," okweyongera okwaddako ne kugaanyizibwa mu 1863. Mu 1798, waaliwo okweyongera mu kutegeera okuva mu kitabo kya Danyeri, omwalimu "emirundi omusanvu" gennyini ogw’omu Eby’Abaleevi essuula 26, ogw’aali ogenda kugaanyizibwa ku nkomerero y’Obwadiventisi bwa Millerite obwa Firaderifiya.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Okukyuka kw’entambuza y’obubaka bwa malaika asooka okuva e Firaddefya okutuuka e Lawodikiya kwalagazibwa mu bbanga ly’emyaka musanvu okuva mu 1856 okutuuka mu 1863. Obubaka bwa Lawodikiya bwatuuka mu 1856, era okumala emyaka musanvu, omusana omuggya ogw’ "emirundi musanvu" ogwali gumaze okubikkululwa gwaleeta enkola y’okugezesebwa ey’ebitundu bisatu, eyalemebwa Abadiventisiti mu 1863. Omusana ogw’ "emirundi musanvu" gwaweereddwa emyaka musanvu, okukkirizibwa oba okugaanibwa. Okukyuka kw’entambuza ya Adiventizimu eya Firaddefya ey’Abamillerite okugenda mu Adiventizimu eya Lawodikiya ey’Abamillerite, kiraga mu kifaananyi okukyusa ennyiriri ku nkomerero, okuva ku ntambuza eya Lawodikiya ey’obubaka bwa malaika ow’okusatu okugenda ku ntambuza eya Firaddefya ey’obubaka bwa malaika ow’okusatu.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Obunnabbi bwa Isaaya obw’emyaka nkaaga mu ttaano bulaga entandikwa y’obusungu bwa Katonda obwasooka era n’obwasembayo ku bwakabaka bwa Isirayiri obw’amambuka, era oluvannyuma ku bw’amaserengeta.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Kubanga omutwe gwa Siriya ye Damasiko, era omutwe gwa Damasiko ye Rezini; era mu bbanga lwa myaka nkaaga mu etaano Efulayimu alimenyeka aleme okuba ggwanga.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Obunnabbi bwa Isaaya obw’emyaka nkaaga mu ttaano bwaweebwa mu mwaka gwa 742 BC, era mu bbanga ly’emyaka nkaaga mu ttaano obwakabaka obw’amambuka bwalibeera nga buggwawo. Emyaka kkumi n’omwenda oluvannyuma lwa 742 BC, mu 723 BC, obwakabaka obw’amambuka bwatwalibwa mu buddu Abasirya. Mu nkomerero y’emyaka nkaaga mu ttaano, obusungu bw’obwakabaka obw’amaserengeta bwatandika mu 677 BC, bwe Manase yatwalibwa Abababulooni nga omusibe. Noolwekyo, emyaka nkaaga mu ttaano giyimirira ebbanga ly’emyaka kkumi n’omwenda okutuuka ku kutwalibwa okusooka kw’obwakabaka obw’amambuka, ne ddako emyaka emirala amakumi ana mu mukaaga okutuusa ku kutwalibwa kwa Manase.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Obunnabbi obwo bwatuukirira buli kimu mu 1798, 1844 ne 1863. Mu 1798, okutuuka kw’omulayika asooka kwaleta okukyuka okw’omunda mu bubaka bw’obulokozi, era ne wabaawo n’okukyuka okw’ebweru mu bwakabaka obuli mu bunnabbi bwa Bayibuli. Mu 1844, waliwo okukyuka okw’omunda mu bubaka bw’obulokozi nga omulyango ogw’Ekifo Ekitukuvu gwaggala, era ne watandika okulamula okunonyereza, wamu n’okutuuka kw’omulayika omusatu. Mu 1863, waliwo okukyuka okw’ebweru nga enzizi zombi z’ekisolo eky’ensi zaayawukamu mu bibinja bibiri.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Eryembe erya Republican lyayawukamu mu bibiina by’obufuzi ebibiri ebyaligenda okulamulira ebyafaayo by’ensolo ey’ettaka okuva olwo okudda mu maaso. Eryembe erya Abaprotestanti ne lyayawukamu mu ngeri bbiri ez’obujeemu: ekibiina kimu ekyeyita kya Abaprotestanti ne kigamba nti kikuuma Ssabbiiti ey’olunaku olw’omusanvu, n’ekibiina ekirala ekigamba nti kya Abaprotestanti naye ne kiwagira lunaku lw’enjuba ng’olwo lwe baalondawo olw’okusinza.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Mu byafaayo ebyo, ejjembe ery’Abaprotestanti eryava mu Mulembe gw’Ekizikiza lyagezebwa okuva nga 11 Agosti 1840 okutuuka nga 22 Okitobba 1844, ne liremwa mu kugezebwa, ne likyuka okuva mu Abaprotestanti abakuuma olunaku lwa Sande ne ligwa mu Abaprotestanti abajeemu abakuuma olunaku lwa Sande.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Mu byafaayo by’oluwembe olw’ObuProtestanti olutuufu olwateekebwawo era ne lwategeerekebwa mu 1844, waaliwo enteekateeka y’okukemebwa eyabaawo okuva mu 1856 okutuuka mu 1863. Oluvannyuma oluwembe olw’ObuProtestanti olutuufu olukwata ku kukwata Ssabbiiti lwakyuka okuva e Philadelphia ne lutuuka e Laodicea, era ne lwava mu bantu ab’ObuProtestanti abakwata Ssabbiiti ab’amazima ne lufuuka oluwembe lw’Abaprotestanti abakwata Ssabbiiti abajeemu. “Emirundi omusanvu” gikwatagana ne 1798, 1844, 1856 ne 1863. “Emirundi omusanvu” kye kabonero akakwatagana n’ekiseera eky’enkyukakyuka, era amazima gano gateekeddwawo ku bujulizi bungi.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Mu 1798, waabaddewo okweyongera mu bummanyi ku ‘ebiseera musanvu,’ kubanga obunnabbi bw’ekiseera obwasooka obwa Miller yazuula bwabadde ddala amazima ago. Okutuuka mu 1863, amazima ago gaali gasuuliddwaawo, bityo ne kikakasa okumalirizibwa kw’ekiseera ky’emyaka nkaaga mu ttano eky’obunnabbi ekyateekebwawo mu Isaya essuula ey’omusanvu.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Obunnabbi obujjuvu obw’emyaka 2520 bulina ebbanga ly’emyaka 65 ku byombi, ku ntandikwa ne ku nkomerero, mu ngeri ey’okuddiring’ana, ng’ekifaananyi ekirabikira mu ndabirwamu. Mu kusooka kw’emyaka 65 egy’enkomerero (1798), nga kwo kufaananyizibwa kusooka kw’emyaka 65 egy’okutandika mu 742 BC lwe waaweerwa obunnabbi, waabawo okweyongera kw’obumanyi ku "emirundi musanvu," kye "ab’amagezi" Abamillerite baategeera ne bakilangira. Ku nkomerero y’emyaka 65 egy’enkomerero mu 1863, waabawo okweyongera kw’obumanyi eddala ku mazima ago gennyini, era oluvannyuma okutegeera okwo ne kugaanibwa "basaserdooti" abaakatikkibwa engule ab’ennyanga ey’amazima ey’Abaprotestanti.

> 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 increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Okweyongera kw’obumanyi ng’ekitabo kya Danyeri kiggyibwako ekisiba kuyungibwa ku “emirundi musanvu”; kale “emirundi musanvu” tekiba kyokka akabonero ak’ekiseera eky’enkyukakyuka, wabula era akabonero k’okuggululwa kw’obubaka obw’obunnabbi.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Ku July 18, 2020, enkyukakyuka endala yatandika, nga wamu n’okusuulamu amaaso okwasooka, okwaleeta okutandika kwa "ebbanga ery’okulindirira" era ne kulaga entandikwa y’ennaku ssatu n’ekitundu ez’Essuula ey’ekkumi n’emu mu Kitabo ky’Okubikkulirwa ez’abajulizi babiri ababadde beebase bafu mu luguudo lw’ekibuga ekinene ekyitibwa Soodomu ne Misiri.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

Ku lunaku lwa 18 Julaayi 2020, watandikira ennaku ssatu n’ekitundu ez’akabonero ("emirundi musanvu"), nga kino kyayolesebwa mu byafaayo okuva mu 1856 okutuuka mu 1863. Ebiseera byombi bye bifananyi bya "emirundi musanvu." Ebiseera byombi biraga enkyukakyuka y’ensengeka (okuyitamu okuva ku kimu okudda ku kirala). Ebiseera byombi biraga okwongera kw’obumanyi okukwatagana ne "emirundi musanvu."

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Kwali mu kiseera eky’enkyukakyuka okuva mu bwakabaka bwa Babulooni okutuuka ku bwakabaka bwa Meedi n’Aba Perusi mwe Danyeri yasabira ensaba eya Leviitiko amakumi abiri mu mukaaga, n’atyo n’alaga nti ensaba eya Leviitiko amakumi abiri mu mukaaga kye kabonero akalaga enkyukakyuka ey’ebiseera eby’enkomerero. Mu kirooto kya Miller, ku nkomerero y’emirundi musanvu gy’ayogera ekigambo “okusasaana,” Miller n’akaaba era n’asaba. Okukaaba kulaga ekiseera lwe Empologoma eva mu kika kya Yuda (omusajja omufuuyi w’enfufu) eggulawo obubaka obwali busibiddwa.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Okusaba kwa Miller kulaga okusaba kwa Danyeri okuli mu Leviitiko 26, okw’ekwatagana n’ “emirundi musanvu,” era kibaawo nga oluggi n’amadirisa byaggulibwa mu kirooto kya Miller. Naye okusaba kwa Danyeri mu ssuula mwenda, nakwo kwakwatagana n’okusaba kwa Danyeri mu ssuula eyokubiri. Era nakwo kwakwatagana n’okusaba okw’okwatula kwa Nebukadduneeza mu nkomerero y’ “emirundi gye musanvu.”

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Noolwekyo, okusaba okuli mu Leviticus essuula amakumi abiri mu mukaaga kwe kwalaga okusaba kwa Miller, era kwali okusaba okw'okwatula ebibi mu lwatu n'okusaba okw'okwegayirira okuvumbulwawo kw'ekyama eky'enkomerero eky'obunnabbi, kubanga obunnabbi bwonna bulaga ennaku ez'enkomerero. Noolwekyo, ekyama ekya Daniel essuula ey'okubiri kiyimirira nga ekyama eky'enkomerero ekinaavumbulwibwa. Mu kirooto kye, okusaba kwa Miller kwali okusaba okw'okweraliikirira n'okusunguwala okutukuvu ku by'omuzizo ebyali bibaddewo ku by'omuwendo ebyali mu kisenge kye. Okweraliikirira kwe kwalabirwamu mu abo abakungubaga n'abaakaaba mu Ezekiel essuula mwenda, mu kiseera ky'okuteekebwako akabonero kw'abo 144,000.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller yalaba nga amazima gaziikibwa mpola mpola olw’ennyigiriza ez’obulimba, era oluvannyuma ne batuuka we ssanduuke (Baibuli ye nnyini) yazikirizibwa. Okuzikirizibwa kwa ssanduuke ya Miller kwabaawo mu mulembe ogw’okusatu ogwa Adaventisimu, ng’awaali entekateeka eyagendererwa okuteeka ku mabbali Baibuli ya King James mu kifo kyaayo ne batwala ebitaputa bya Baibuli eby’omulembe ebiyonoonese, ebisinziira ku Katoorika.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller yakaaba, n’asaba, era amangwago oluggi ne luggulawo, abantu bonna ne bafuuluma. Awo omusena (Empologoma ey’ekika kya Yuda) n’ayingira, n’aggulawo amadirisa n’atandika okuyonja. Awo Miller n’ategeeza okweraliikirira kwe olw’amayinja ag’omuwendo agasaasaanyiddwa, era omusena n’asuubiza nti ajjakufaayo ku go. Mu kanyikivu k’omulimu gw’okuyonja gw’omusena, Miller n’aggala amaaso ge akaseera katono; bwe yagaggulawo, obusenyi bwali buweddewo. Amayinja ag’omuwendo nga gasaasaanyiddwa mu kisenge, awo omusena n’ateeka ekisanduuko ekinene ku mmeeza, n’akuŋŋaanya amayinja n’agasuula mu kisanduuko n’agamba nti, “mujje mulabe.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Ekigambo ‘jjangu olabe’ kye kabonero akalaga nti waliwo amazima agabadde gasibiddwa agaguddwawo kati kati. Amazima agagguddwawo eri Miller ge mazima g’enkomerero, kubanga ekiddako kwe kuzuukusibwa kwa Miller ku ‘kuwowoza,’ ekiraga eddoboozi eddene. Miller ye yasembayo okufuna obubaka bwa ‘Midnight Cry’ mu byafaayo by’Abamillerite, era nga katono nga tennabaawo kuwowoza okwamuzuukusa mu kirooto, yaggala amaso ge okumala akaseera katono. Ekitundu ekimu kyokka mu Bayibuli ekyogerako ku ‘akaseera katono’ n’ ‘amaso’ kiraga ku kuzuukira okusooka.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Laba, mbategeeza ekyama: tetwonnaffe tujja kwebaka, naye ffenna tujja okukyusibwa, mu kaseera akatono, mu kukunya kw’eriiso, ku kiwombeero eky’enkomerero; kubanga ekiwombeero kinaavuga, n’abafu banaazuukizibwa nga tebakyonooneka, era ffenna tujja okukyusibwa. Kubanga kino ekiyonooneka kirina okwambala obutayonooneka, n’ekino ekifa kirina okwambala obutafa. 1 Abakkolinso 15:51-53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Mu byafaayo by’okukyuka okuva mu mulembe gwa Laodikea ogw’om malaika ow’okusatu okutuuka ku mulembe gwa Firadelfiya ogw’om malaika ow’okusatu, nga bwe kulagiddwa mu kitabo ky’Okubikkulirwa, omutwe ogw’ekkumi n’emu, Miller akiikirira eyasembayo ddala mu bawala ab’amagezi okufuna obubaka bw’Enduulu ya ttumbi ly’ekiro. Abasooka okugifuna be baali abasinga obw’omwoyo.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> "Buno bwali okukoowoola ku ssaawa ya ttunda, obwawawanga amaanyi obubaka bw’omumalayika ow’okubiri. Bamalayika baasindikibwa okuva mu ggulu okuzuukusa abatukuvu abaakeddwamu amaanyi n’okubategekera omulimu omukulu ogwali mu maaso gaabwe. Abantu abalina ebirabo bingi te be baasooka okufuna obubaka buno. Bamalayika baasindikibwa eri abeetoowaza, abeewaddeyo, ne babakaka okuyimusa okukoowoola nti, ‘Laba, Omugole ajja; mufuluuke mugende okumusaangana!’ Abo abaasiigibwa okukoowoola ne bakwatirawo mangu, ne mu maanyi g’Omwoyo Omutukuvu ne badobooza obubaka, ne bakangavvula baganda baabwe abaakeddwamu amaanyi. Omulimu guno tegwansinzira ku magezi n’eby’enjigiriza by’abantu, naye ku maanyi ga Katonda, era abatukuvu be abaawulira okukoowoola tebaasobola kukigaana. Abo ab’omu mwoyo ennyo be baasooka okufuna obubaka buno, ate abo abaali basookanga okukulembera omulimu be baasembayo okulikkiriza era ne bayamba okwongera amaanyi ku kukoowoola nti, ‘Laba, Omugole ajja; mufuluuke mugende okumusaangana!’" Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Ku nkomerero y’ennaku ssatu n’ekitundu ez’efaananyi ez’omu Okubikkulirwa essuula kkumi n’emu, obubaka obw’okusooka ku bbiri, obulagirizibwa mu Ezekyeri essuula amakumi asatu mu musanvu, bw’abuulirwa. Obubaka obusooka bukungaanya wamu amagumba agafu n’agaasasanyiziddwa, naye gali bakyali bafu. Obubaka bwanjulibwa eddoboozi eryaakaabira 'mu ddungu', bityo ne kiraga nti obubaka bwa Ezekyeri butandika nga ennaku ssatu n’ekitundu ez’efaananyi tezinnaggwa. Ezo ennaku ssatu n’ekitundu zikiraga 'ddungu', era okuva mu 'ddungu' mwe bubulirwa obubaka. 'Ddungu' era kya kabonero kya 'emirundi musanvu', ekimaka okukyuka era n’okubikkulwawo okuleeta enteekateeka y’okukemebwa.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Waliwo okweyongera mu nkulaakulana y’obubaka, era n’okukkirizibwa kwabwo okutambulira mu maaso, nga bwe kirabikira mu ‘Midnight Cry’ mu byafaayo by’Abamillerite. Abaasinga obw’omwoyo be baasookanga okufuna obubaka bw’eddoboozi ery’ekaaba mu ddungu, era abawandiisi b’ebyafaayo by’Abadiventisti balaga ku bbaluwa William Miller gye yawandiika ennaku ntono nga tebunnatuuka ku Okitobba 22, 1844, mwe Miller awa obujulizi nti oluvannyuma ddala yategeera era n’akkiriza obubaka bwa Samuel Snow obw’ ‘Midnight Cry’.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> Omwagalwa muganda wange Himes: Ndaba ekitiibwa mu mwezi ogw’omusanvu gwe saalabako dda. Newaakubadde nga Mukama yali andaze ekitegeeza eky’ekifaananyi eky’omwezi ogw’omusanvu, omwaka gumu n’ekitundu ky’omwaka emabega, naye saategeera maanyi g’ebifaananyi. Kati, erinnya lya Mukama liryeebazibwe, ndaba obulungi, entegeeragana, n’okukkiriziganya mu Byawandiikibwa, bye nnasabiranga okumala ebbanga ddala ddene, naye saalaba okutuusa leero. Ai mwoyo gwange, weebaza Mukama. Ka Muganda waffe Snow, Muganda waffe Storrs, n’abalala, bakisibwe omukisa olw’okukozesebwa kwabwe mu kuggula amaaso gange. Ndi kumpi okutuuka eka. Ekitiibwa! Ekitiibwa! Ekitiibwa! Ekitiibwa! William Miller, Obubonero bw’ebiseera, 16 Ogw’ekkumi, 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Mu kuddiddwamu kw’ebyafaayo by’Okukoowoola mu ttumbi ly’ekiro, nga bwe kyayolesebwa mu kirooto kya Miller, Miller n’aggalawo amaaso ge okumala akaseera katono. Noolwekyo, “mu kaseera katono, mu kuwunya kw’eriiso, ku kkondeere eryasembayo; kubanga ekkondeere erikwera, era abafu balizukizibwa.” Mu kirooto kya Miller, ye ayimirira ng’owasembayo okufuna obubaka bw’Okukoowoola mu ttumbi ly’ekiro, nga bwe kyali mu byafaayo bye. Alaga abo abakkiriza obubaka mu nkomerero ddala, nga tannakungaanya omusajja omukongozzi w’enfuufu eby’obugagga ebyasasaanye n’abisuula mu kisanduku ekinene. Mu kitabo ky’Okubikkulirwa essuula ey’ekkumi n’emu, abasembayo okukkiriza obubaka obw’okubiri bwa Ezekyeri—obubaka bw’empewo ennya z’Obusiraamu, era bwe bumu n’obubaka obw’okuteekako akabonero—bakikola nga tannakuba ekkondeere eryasembayo ku makkondeere musanvu, eryo eriyitibwa “Olubonaabona olw’okusatu.” “Mu kaseera katono, mu kuwunya kw’eriiso, ku kkondeere eryasembayo; kubanga ekkondeere erikwera, abafu balizukizibwa mu butayononeka, era ffe tunaakyusibwa.” (1 Abakkolinso 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Ekyawandiikibwa kino kiraga obuzuukusibwa obwasooka obubeerawo ku Kujja okw’okubiri, naye waliwo n’obuzuukusibwa bw’amagumba amakalu agafu (abajulirwa ababiri) obubeerawo mu ssaawa ey’ekikankano ekinene eky’Okubikkulirwa essuula kkumi n’emu. Mu “ssaawa” ey’ekikankano ekyo, enkondeere ey’oluvannyuma mu z’enkondeere musanvu evuga, era abajulirwa abafu abaali mu luguudo bazzibwa mu bulamu, si nga Aba-Laodikiya, wabula nga Aba-Filadelifiya, kubanga ku nkondeere ey’Akabi akasatu, abajulirwa ababiri basiigiddwa akabonero era bakyusiddwa ne babeera abatayonooneka, kubanga tebaliddayo kukola kibi nate. Miller akiikirira ab’enkomerero okufuna obubaka obuleeta abajulirwa ababiri mu bulamu, obuli obubaka bw’empewo ennya ez’Islamu, era kye kuba obubaka obw’okusiigibwa akabonero.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Eddoboozi lya ekkondeere eryo lizuukiza amagumba amakalu ag’abafu agasembayo agaali gasaasanyiziddwa mu luguudo lwa Soodomu ne Misiri. Miller yalaba ng’amazima gaali gaziikibwa mpola mpola olw’enjigiriza ez’obulimba. Oluvannyuma Miller yakaaba, ng’alaga ekiseera we kyali kigenda okutandika okuggulawo ebyali bifundikiddwa, kubanga okuggulawo kuno mulimu ogukolebwa mpola mpola. Okuggulawo okwo kwatandika mu kiseera eky’enkomerero ky’ennaku ssatu n’ekitundu.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Bwe Miller yamala okukaaba, Oyo eyalina amaanyi okubikkula ekitabo ekissibiddwaako akasirifu n’ayingira mu lugero. Mu kirooto kya Miller, oyo ye yali Omusajja wa burashi y’enfuufu. Awo Miller n’asaba, era amangu ddala oluggi ne luggulwa, nga lulaga ekiseera we entambula ya Lawodikiya ey’omubaka gwa malaika ow’okusatu yali ejja okusengukira mu entambula ya Filadelfiya ey’omubaka gwa malaika ow’okusatu. Essaala ye yali essaala ya Abaleevi amakumi abiri mu mukaaga; yali essaala ey’okutegeera ekyama eky’enkomerero eky’obunnabbi era n’okwatula mu lwatu obujeemu obwaaleeta ennaku ssatu n’ekitundu ku bajulirwa babiri; era yali essaala y’abo abateekeddwako akasirifu mu Ezeekyeri essuula ey’omwenda.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Oluvannyuma lw’okusaba, Kristo (omusajja ow’bburashi ey’ettaka) n’ayingira n’atandika okulongosa ekisenge. Ku nkomerero y’omulimu gw’okulongosa ogw’omusajja ow’bburashi ey’ettaka, Miller n’aggalawo amaaso ge akaseera katono, ng’ategeera enkomerero y’ekiseera amagumba amakalu agafu mwe gaali okuzuukizibwa. Awo omusajja ow’bburashi ey’ettaka n’akuŋŋaanya amabuye ag’omuwendo agaali gasaasaanye mu kisenge kya Miller, n’ateeka amabuye ago mu kasanduku kapya, akinene okusinga, ku mmeeza eri wakati mu kisenge kya Miller, nga abajulizi babiri bawanikibwa ng’ekibendera. Nga ekibendera, ne bayita ekisibo kirala kya Katonda ekikyali mu Babulooni nti “mujje mulabe” obubaka lwe Empologoma ey’omu kika kya Yuda kaakano esuulidde mu kasanduku kapya, akinene okusinga.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Tujja kutandika okwekenneenya okubonekerwa kw’Omugga Ulai ng’akabonero k’amazima okuva mu kitabo kya Danyeri ebyasumululwa mu 1798 mu kiwandiiko ekiddako. Tuteesezzaawo obulambiro butono nga tennaba kutandika okwo okwekenneenya. Ekyasooka kye kino: obubaka bw’Abamillerite bwali butukiridde (ku mutendera gw’okukula kwabwo), naye nga tebwamalirizibwa. Bwaterekebwa mu nsengeka y’amaanyi agazikiriza abiri, so si ga ssatu. Eky’okubiri kye kino: nga ekirooto kya Miller bwe kiraga okuzzaawo okw’enkomerero kw’amazima ag’omusingi, amazima ag’omusingi mu kiseera ekyo gaabeera “ngagatangala emirundi kkumi” okusinga ekitiibwa kyago ekyasooka. Eky’okusatu kye kino: entambuza y’omulayika ow’olubereberye (entambuza ya Abamillerite) eddizibwaamu mu entambuza y’omulayika ow’okusatu, naye nga waliwo obukwakkulizo obutono naye obw’amaanyi. Abamillerite nga akabonero baali Ab’e Filadelfiya, baali Nebukadduneeza eyakyusibwa, naye mu nkomerero, nga kiswaza, “baazimbawo Yeriko nate” mu 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Ekibiina ky’obubaka bw’omulayika ow’okusatu kyatandika nga Ab’e Lawodikiya, nga beetaaga okulokoka, naye mu nkomerero baali bajja okwetaba mu kuzikirizibwa okusembayo kwa Yeriko (Yeriko ey’ennaku ez’enkomerero).

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> "Omulokozi teyali azze kugyawo by’Abasookerwako n’Abannabbi bye baayogera; kubanga Yye yennyini yali ayogedde okuyita mu basajja bano abakiikirira. Amazima gonna ag’Ekigambo kya Katonda gavudde gy’ali. Naye amabuye ago ag’omuwendo ogutalibwako gaali gateekeddwa mu nteekateeka ez’obulimba. Omusana gwago ogw’omuwendo gwali gukozesedwa okuweereza ensobi. Katonda yayagala bive mu nteekateeka z’ensobi ne bisimbibwa mu musingi gw’amazima. Omulimu guno omukono gw’obwakatonda gwokka gwe guyinza okugutuukiriza. Mu kuyungibwamu n’ensobi, amazima gaali gaweereza ensonga y’omulabe wa Katonda n’omuntu. Kristo yali azze okuteeka amazima mu kifo we ganaagulumiza Katonda, era ne gakola obulokozi bw’abantu." The Desire of Ages, 287.

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