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# The Eighth is of the Seven - Number Two

Ow'omunaana wa Musanvu - Ennamba Bbiri

Kingdoms of Bible Prophecy

Obwakabaka bw’Obunnabbi bwa Baibuli

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Mu kiwandiiko ekyasooka twalambulula nti Abagoberezi ba Miller tebaalaba Rooma ng’ekiramu okusinga okubeera Rooma ey’abapagani ne Rooma ey’obwa Papa, newaakubadde baakyogera ku n’enjawulo wakati w’obuyinza bwombi obwo. Eri Abagoberezi ba Miller, enjawulo wakati wa Rooma ey’abapagani ne Rooma ey’obwa Papa teyabatuusa kumanya nti Rooma ey’obwa Papa ye bwakabaka obw’okutaano obwaddirira obw’okuna bwa Rooma ey’abapagani. Oluvannyuma lw’okusuubirwa okumenyeka mu 1844, Mukyala White yalaga obuyinza busatu obw’Okubikkulirwa omutwe ogw’ekkumi n’ebiri n’ogw’ekkumi n’esatu: eddiragoni mu mutwe ogw’ekkumi n’ebiri; n’oluvannyuma Papasi, nga ye nsolo eyava mu nnyanja, mu mutwe ogw’ekkumi n’esatu; era ne Amerika, nga ye nsolo eyava mu ttaka, ekyaddirira. Emisingi bwe yateekebwawo, Mukama n’aggulawo omusana ku kwegatta okusatu kw’eddiragoni, ensolo n’nnabbi w’obulimba, era mu mutwe ogw’ekkumi n’omukaaga gw’Okubikkulirwa kwegatta kuno kuleeta ensi ewa Amagedoni.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> Olunyiriri lw’obunnabbi mwe musangibwa obubonero buno litandika mu Okubikkulirwa 12, n’omusota omukulu eyagezaako okuzikiriza Kristo mu kiseera eky’okuzalibwa kwe. Omusota omukulu ayogerwako nti ye Sitaani (Okubikkulirwa 12:9); ye yennyini yakubiriza Kerode okutta Omulokozi. Naye ekintu ekikulu Sitaani kye yakozesa mu kulwana ne Kristo n’abantu be mu myaka egyasooka egy’omulembe gw’ObuKristo kye kyali Bwakabaka bwa Loma, mwe okusinza ebifaananyi kwe kwali eddiini eyasinga amaanyi. Kale, ng’omusota mu kusooka akiikirira Sitaani, naye mu ngeri ey’okubiri, kaba akabonero ka Loma ey’abasinza ebifaananyi.

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> Mu ssuula 13 (ebyawandiikibwa 1-10) w’ategeezebwa ku kisolo ekirala, ‘ng’efaanana engo,’ omusota gwe yawa ‘amaanyi ge, n’entebe ye, n’obuyinza obukulu.’ Akabonero kano, nga bwe bakikkiriza abasinga mu Bapurotesitanti, kayimirira Obwa Papa, obwaddirira mu maanyi n’entebe n’obuyinza ebyali byakwatibwa Obwakabaka bwa Luumi obw’edda. Ku kisolo ekifaanana engo kyagambibwa nti: ‘Yamuweerwa akamwa okwogera ebintu ebikulu n’obuvumo.... Era n’agugulawo akamwa ke mu kuvuma Katonda, okuvuma Erinnya Lye, ne Weema Ye, n’abo abatuula mu ggulu. Era yamuweerwa okulwana n’Abatukuvu, era n’abawangula; era n’amuweerwa obuyinza ku bika byonna, n’ennimi zonna, n’amawanga gonna.’ Obunnabbi buno, obufaanagana nnyo n’okunnyonnyolwa kw’enyanga entono eya Danyeri 7, teewali kubuusabuusa nti bulaga ku Obwa Papa.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> 'Amaanyi gaamuweebwa okweyongerayo okumala myezi amakumi ana mu ebiri.' Era, nnabbi agamba nti, 'Nalaba omutwe gumu ku mitwe gye ng’ogufunye ekiwundu eky’okufa.' Era nate: 'Oyo atwala mu buwaŋŋanguse agenda mu buwaŋŋanguse; oyo atta n’ekitala ateekwa okuttibwa n’ekitala.' Emyyezi amakumi ana mu ebiri gye gimu ne 'ekiseera, n’ebiseera, n’ekitundu ky’ekiseera,' emyaka esatu n’ekitundu, oba ennaku 1260, nga bwe byogerwako mu Danyeri 7, ekiseera mwe amaanyi g’obwa Paapa bwali bugenda okunyigirizza abantu ba Katonda. Ekiseera kino, nga bwe kyategeezeddwa mu emitwe egyasooka, kyatandika ng’obuyinza bw’obwa Paapa buli ku ntikko mu mwaka gwa 538 A.D., ne kiggwa mu mwaka gwa 1798. Mu kiseera ekyo Paapa yakwatibwa n’amaggye g’Abafaransa n’atwalibwa mu buwaŋŋanguse, amaanyi g’obwa Paapa gaafuna ekiwundu eky’okufa, era obunnabbi ne butuukirira, 'Oyo atwala mu buwaŋŋanguse agenda mu buwaŋŋanguse.'

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

> Mu kaseera kano akabonero akalala kayingiziddwa. Nnabbi agamba nti: 'Nalaba ensolo endala eva mu nsi; era yalina empondo bbiri ng’eza mwana gw’endiga.' Olunnyiriri 11. Obulabika bw’ensolo eno n’engeri gy’esitukaamu byombi biraga nti eggwanga ly’erikiikirira si lifaanana n’ebyalazibwa mu bubonero obwasooka. Obwakabaka obukulu obwafugidde ensi bwalabikirwa nnabbi Daniel ng’ensolo ezirya kinyago, nga zivawo mu kiseera we 'empewo ennya ez’eggulu zalyakana ku nnyanja ennene.' Daniel 7:2. Mu Revelation 17 malayika yategeeza nti amazzi gakiikirira 'abantu, n’ebbibiina bingi, n’amawanga, n’ennimi.' Revelation 17:15. Empewo zitegeeza obutabanguko. Empewo ennya ez’eggulu ezirwana ku nnyanja ennene zikiikirira ebirabika eby’entiisa eby’okuwangula n’enkyukakyuka, mwe obwakabaka buvuddemu ne bufuna obuyinza.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> Naye ensolo ey’amasanga agafaanana ag’omwana w’endiga yalabika ‘ng’ejja okuva mu nsi.’ Mu kifo ky’okuwangula obuyinza obulala okwesimbawo, eggwanga eryo eryeeragiddwa bwe litya liteekwa okusituka mu kitundu ekyali nga tekituulwamu bantu, era likule mpola mpola mu mirembe. Kale terisobola okusitukira wakati mu mawanga agajjudde era agalwanagana ag’ensi Enkadde—ennyanja ey’amayengo amanyi eya ‘bantu, n’ebibiinja, n’amawanga, n’enimi.’ Kiteekwa okunoonyezebwa ku lukalu lw’ebugwanjuba.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> Eggwanga ki ery’Ensi Empya eryali mu 1798 nga litumbuka mu buyinza, nga liwesa essuubi ly’amaanyi n’obukulu, era nga likuŋŋaanya okwegenderezebwa kw’ensi yonna? Okukozesebwa kw’akabonero kano tekuleka kubuusabuusa kwonna. Eggwanga limu, era limu lyokka, lituukiriza ebirambikiddwa mu bunnabbi buno; lilaga butasasanya nti ly’Amerika Amagatte. Omulundi ku mulundi, endowooza—kumpi n’amagambo gennyini—ag’omuwandiisi omutukuvu gazeekoleddwa nga butamanya n’omwogererezzi n’omuwandiisi w’ebyafaayo mu kunnyonnyola obuzibuka n’okukula kw’eggwanga lino. Ensolo yalabibwa ‘nga ejja waggulu okuva mu nsi;’ era, ng’abakyuusa mu nnimi bwe bagamba, ekigambo ekivunulwa wano ‘okujja waggulu’ kitegeeza mu mazima ‘okukula oba okusimbulukuka ng’ekimera.’ Era, nga bwe tulabye, eggwanga lino lisaanidde okuzibukira mu bitundu ebyali tebibeerwamu mu kusooka. Omuwandiisi omukulu, ng’alaga obuzibuka bwa Amerika Amagatte, ayogera ku ‘kyama eky’okuvaayo kwayo okuva mu bwereere,’ era agamba nti: ‘Ng’ensigo mu bukkakkamu twakula ne tufuuka obwakabaka.’—G. A. Townsend, The New World Compared With the Old, omuko 462. Ekiwandiiko kya Bulaaya mu 1850 kyayogera ku Amerika Amagatte ng’obwakabaka obw’ebyewuunyo, obwabadde ‘buvumbuka,’ era ‘mu bukkakkamu bw’ensi buli lunaku nga bweyongerako amaanyi n’ekitiibwa kyayo.’—The Dublin Nation. Edward Everett, mu kwogera ku ba Pilgrim abaasimba ensibuko y’eggwanga lino, yagamba nti: ‘Baali banonya ekifo eky’eggale, ekitabangula muntu olw’obutamanyikika bwakyo, era ekiramu obukuumi olw’okuba wala, we ekkanisa entono eya Leyden eyinza okunyumirwa eddembe ly’omutima? Mutunule ku bitundu eby’amaanyi bye, mu kuwanguza okw’emirembe, ... mwe batambulizaamu amabendera g’omusalaba!’—Okuyogera okwakolebwa e Plymouth, Massachusetts, Dec. 22, 1824, omuko 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> 'Era yalina empondo ebbiri ng'ez'omwana gw'endiga.' Empondo ezifaanana eza mwana gw'endiga ziraga obuvubuka, obutaliiko musango, n'okubeera mpole, nga ziyimirira bulungi obutonde bwa United States bwe yalagibwa eri nnabbi ng'eri 'okuvaayo' mu 1798. Mu banoonyi b'obuddukiriro Abakristaayo abaasooka okuddukira e Amerika nga banonya ekifo eky'obuddukiriro okuva mu kukandamizibwa kw'abami n'obutagumiikiriza bwa bakabona, waaliwo abangi abaasalawo okuteekawo gavumenti ku siseko empanvu ey'eddembe ly'obwannansi n'eddembe ly'eddiini. Ebirowoozo byabwe byafunira ekifo mu Okulangiriro lw'Obwetwaze, oluteeka mu maaso amazima amanene nti 'bantu bonna batondebwa nga bali mu bwenkanankanya' era nga baweereddwa eddembe eritasobola kuggyibwako erya 'obulamu, eddembe, n'okunoonya essanyu.' Ate Ssemateeka akakasa abantu eddembe ly'okwefuga, ng'alagira nti ababaka abalondebwa mu kulonda okw'abantu bonna be banaayisa era ne bassa mu nkola amateeka. Eddembe ery'okukkiriza ery'eddiini naryo lyawa, buli muntu n'alekebwa asinza Katonda nga bwe kimulagira omutima gwe. Obwofuga bwa repubulika n'Obupurotesitanti byafuuka empagi entongole z'eggwanga. Empagi zino ze kyama ky'obuyinza bwagyo n'enkulaakulana yaagyo. Abaakandamizibwa n'abaakooyebwako mu nsi zonna ez'Obukristaayo batunuulidde ensi eno nga balina obwagazi n'ensuubi. Obukadde bungi bagenze gye eri, era United States erinnye n'etuuka mu kifo wakati mu mawanga ag'amaanyi ennyo ag'ensi yonna.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> "Naye ekisolo ekirina empondo ng’eza mwana gw’endiga ‘kyayogera ng’ekiyirimu. Era kikozesa obuyinza bwonna bw’ekisolo ekisooka mu maaso gaakyo, era kireetera ensi n’abo ababeeramu okusinza ekisolo ekisooka, ekyafuna ekiwundu ekikutta ne kyawonyezebwa; ... nga kigamba abo ababeera ku nsi nti bakole ekifananyi ky’ekisolo ekyalina ekiwundu eky’ekitala, ne kyasigalawo nga kiramu.’ Okubikkulirwa 13:11-14." Enkayana Ennene, 438-441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Ekitundu kino kiraga nti essuula kkumi n’ebiri n’ekkumi n’essatu zitegeeza ekiyoka, ensolo ne nnabbi ow’obulimba, obuyinza busatu obwogerwako mu Okubikkulirwa essuula kkumi na mukaaga obutwala ensi e Alumagedoni. Obuyinza obusatu obwo buli bulina essuula zaabwo ez’enjawulo ezikwata ku byafaayo eby’obunnabbi eby’emu. Olunyiriri mukaaga olusembayo mu Danyeri essuula kkumi n’emu lutandika n’ebigambo nti, “Era mu kiseera ky’enkomerero,” ekyo ekyali mu 1798. Oluvannyuma, olunyiriri ezo mukaaga zitegeeza entambula ez’enkomerero eza Papasi okutuusa mu Danyeri essuula kkumi n’ebiri, olunyiriri olusooka, Mikaeri ayimirira, era ekiseera ky’okugezesebwa kw’abantu ne kiggwa, ne kuyingiza ebikolimo musanvu eby’enkomerero. Mu lunyiriri amakumi ana mu nnya ag’essuula kkumi n’emu, obubaka bw’essaawa obusunguwaza Papasi era obutandikawo okuyiwa kwa musaayi kungi okubaawo nga tekunnaggwaawo ekiseera ky’okugezesebwa bukiikirizibwa ng’ “amawulire ng’ava mu buvanjuba ne mu bukiikaddyo.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Obubaka obw’‘Ebuvanjuba n’Obukiikakkono’ buyimirira ng’obubaka obulabula obusembayo, kubanga bubuulirwa amangu ddala nga tennayimirira Mikaeri. Buno bwe buba obubaka bwa Malayika ow’okusatu obubuulirwa mu kaseera k’okufukibwa kw’Omwoyo Omutukuvu. Danyeri yalaga obubaka buno ng’obwa bitundu bibiri. Obubaka bw’‘Obukiikakkono’ obusunguwaza nnyo obwakapapa bwe bubaka obulambulula nti ‘Kabaka w’Obukiikakkono’ ye buyinza bwa Papa, ate obubaka bw’‘Ebuvanjuba’ bwe bubaka bw’abaana b’ebuvanjuba, nga kwe Islamu. Mazima kirina n’ebitegeeza ebirala ebirimu obukulu, naye ebuvanjuba ke kabonero ka Islamu era Anti‑Kristo ye kkopi ey’obulimba ey’a Kabaka w’Obukiikakkono ow’amazima. Obubaka bwa Malayika ow’okusatu obulabula okwewala okufuna akabonero ka kabaka w’obukiikakkono (akabonero k’ekisolo) bulabula era nti Islamu ejja kukuba ng’ekikopo ky’obutali butuukirivu kya Amerika kijjudde, era Amerika ejjuza ekikopo kyayo ky’obutali butuukirivu ku tteeka lya Sande.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Essuula ey’ekkumi n’esatu mu Kitabo ky’Okubikkulirwa, okuva ku olunyiriri olw’ekkumi n’emu okweyongerayo, erambulula ebyafaayo eby’obunnabbi bimu ddala, ebyo era bitandika mu kiseera ky’enkomerero mu mwaka gwa 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> Eggwanga ki mu Ensi Empya mu mwaka gwa 1798 lyali liyimuka mu buyinza, nga lisuubisa amaanyi n’obukulu, era nga lireetera ensi yonna okutunuulira gyali? Enkozesa y’akabonero teriimu kubuusabuusa kwonna. Eggwanga limu, era limu lyokka, lituukiriza ensonga ezirambikiddwa mu bunnabbi buno; obunnabbi buno bulaga bulambulukufu nti lye Amerika Amagatte. Okutakkaanya Okukulu, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Embalirira y’ebyafaayo eby’obunnabbi y’emu erambikiddwa mu Okubikkulirwa 13:11–18 nga bwe erambikiddwa mu Danyeri 11:40–45. Era, nga bwe kiri mu Danyeri, olugendo olw’omugabo gwa Amerika luggwaawo nga okuggalwaawo kw’ebiseera by’obusaasizi kutuuse, Amerika bw’ekaka ensi okuteekebwako akabonero k’ensolo. Ate era, nga mu Danyeri 11, obubaka bw’essaawa buleetebwa mu mutundu 14. Enkola y’emu eri mu bitundu byombi, wabula ebyawandiikibwa bya Danyeri biraga ebikolwa by’obwa Papa, ate Okubikkulirwa 13 kiraga omugabo gwa Amerika. Bwe tubyegereranya wamu, tusanga nti Okubikkulirwa omutundu 17 gutwala ebyafaayo bimu, naye ne gussa essira ku mugabo gw’omusota omukulu, nga akwatibwa mu kifaananyi ky’abakabaka ekkumi, ge Amawanga Amagatte. Emitundu esatu egyo, nga girambuluddwa olunyiriri ku lunyiriri, girambulula obuvunaanyizibwa bw’omusota omukulu, ensolo n’omunabbi ow’obulimba, era mu mutundu 16 be batwala ensi e Alumagedoni; n’olwekyo kirina mugaso nti Yokaana atutegeeza nti bwe batandika omutundu 17, omu ku bamalayika abaafukako ebikolimo ebisembayo musanvu y’ajja okutegeeza Yokaana ku kusala omusango ku mukazi omwenzi owa Ruumi.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Era ne wajja omu ku bamalayika musanvu abaali balina ebibya musanvu, n’ ayogera nange ng’agamba nti, Jjangu wano; ndikulaga okusalirwa omusango kw’omalay a omukulu atuula ku mazzi mangi; gwe basseka baka b’ensi bakoze naye obwenzi, era n’abatuuze b’ensi batamiriiziddwa omwenge gw’obwenzi bwe. Okubikkulirwa 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

Eri Abamillerite, byali ku Roma ey’obupagani n’e Roma ey’obwapaapa; naye ku nkomerero kiba ku kwegatta okw’obusatu. Nga bwe yalambulula obuyinza obusatu obwo mu mitwe gya kkumi n’ebiri ne kkumi n’asatu, alambulula bulungi nti omukazi ow’omutwe ogw’ekkumi n’omusanvu ye Obwapaapa.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Omukazi [Babulooni] ow’Okubikkulirwa 17 alambuliddwa nga ‘ayambadde paapulo ne sikaaleti, era yayambaziddwa zzaabu n’amayinja ag’omuwendo n’amalulu, ng’alina ekikompe eky’zzaabu mu mukono gwe ekijjudde ebikolwa eby’ekivve n’obukyafu:... era ku kyenyi kye waawandiikibwa erinnya, “Ekyama, Babulooni Omukulu, nnyina w’abamalaya.”’ Bw’ati nnabbi agamba: ‘Nalaba omukazi atamiivu ku musaayi gw’abatukuvu, era ku musaayi gw’abajulirwa ba Yesu.’ Babulooni era eyogeddwako nti ‘ekibuga ekyo ekinene ekifuga abassekabaka b’ensi.’ Okubikkulirwa 17:4-6, 18. Amaanyi ag’emirembe mingi agakuma obufuzi obukambwe ku bassekabaka b’Obwakiristu ge Roma.” Olutalo Olukulu, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Kale, ebyafaayo eby’obunnabbi ebiragibwa mu ssuula ey’ekkumi n’omusanvu bitandika ddi?

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Awo mu Mwoyo n’antwala mu ddungu; ne ndaba omukazi ng’atudde ku nsolo emyufu ennyo, ejjudde amannya ag’okuvuma Katonda, erina emitwe musanvu n’enyanga kkumi. Omukazi oyo yali ayambadde ebyambalo eby’akakobe n’eby’omumyufu ennyo, era nga yeegesezza zzaabu, n’amayinja ag’omuwendo, n’amasanga ag’omuwendo, ng’alina ekikompe eky’ezaabu mu mukono gwe ekijjudde ebyenyinyizibwa n’obukyafu bw’obwenzi bwe. Era ku maaso ag’omu mutwe gwe waali muwandikiddwa erinnya nti, EKYAMA, BABIRONI ENENE, NNYINA W’ABAMALAYA N’EBYENYINYIZIBWA BY’ENSI. Ne ndaba omukazi ng’atamiddwa mu musaayi gw’abatukuvu, era mu musaayi gw’abajulizi ba Yesu; bwe namulaba ne neewuunya nnyo. Okubikkulirwa 17:3-6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Okusobola Yokaana okulaba omukazi oyo, mu kwolesebwa okw’obunnabbi atwalibwa mu ddungu, ddungu eryo Yokaana ye mwennyini yalitegeeza dda, wamu n’abajulizi babiri, nti linyimira emyaaka 1,260 egy’obufuzi bwa Papa mu mutwe ogw’ekkumi n’ebiri.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Omukazi n'adduka mu ddungu, gye alina ekifo ekitegekeddwa Katonda, balimuliisa eyo ennaku 1,260. . . . Era omukazi yaweebwa ebiwaawaatiro bibiri bya empungu ennene, alyoke ebuuke agende mu ddungu, mu kifo kye, gye alimulabirirwa okumala ekiseera, n'ebiseera, n'ekitundu ky'ekiseera, okuva mu maaso g'omusota. Okubikkulirwa 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

Yokaana yatwalibwa mu kwolesebwa okw’obunnabbi mu kiseera ky’eddungu, naye ennyiriri ey’okusatu n’ebigoberera biraga bulambulukufu we mu bbanga ery’emyaaka 1,260 Yokaana gye yatwalibwa, kubanga omukazi yali amaze okutamiira omusaayi gw’okubonyaabonyezebwa, era yali ddala ‘Maama w’abalaya.’ Yokaana yatwalibwa ku nkomerero y’ekiseera ky’eddungu kubanga omukazi yali amaze okunywa omusaayi gw’okubonyaabonyezebwa, era amakanisa ga Purotesitanti gaali gatandika dda okuddayo mu kisibo kye ne gafuuka bawala be, kubanga mu kiseera ekyo yali amanyiddwa nga ‘Maama w’abalaya.’ Yali amaze okuba n’abawala. Obujulizi bwa Yokaana mu ssuula 17 butandikira mu 1798, mu ngeri y’emu nga n’ebyafaayo by’obunnabbi ebyo ebyo ebyalabisa ekisolo mu Danyeri 11 n’omunnabbi ow’obulimba mu Kubikkulirwa 13.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Nga bwe kiri ku nnyiriri endala ebbiri, essuula ekkumi n’omusanvu bw’eggwa, essuula ekkumi n’omunaana olwo erirambulula obubaka bw’essaawa. Ennyiriri z’obunnabbi ssatu, emu ku buli kitundu ky’olugatto olusatu. Zonna ziragiddwa ku nsengeka emu ey’ebyafaayo etandiikira mu 1798 ne yeeyongera okutuuka ku kuggwaawo kw’ekiseera eky’okugezesebwa, era zonna essatu zisimbira ddala ku bubaka bw’obulabula obusembayo.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Emmeeza za Habakkuk zikwata ku nsonga ya Okubikkulirwa essuula kkumi n’omusanvu mu bujjuvu obusingako ennyo, noolwekyo kaakano njja kuddukira ddala ku ekyama ekiragiddwa mu ssuula erateekawo obwakabaka munaana obw’obunnabbi bwa Bayibuli.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Era wano we wali amagezi. Emitwe omusanvu gye nsozi omusanvu, ku zo omukazi mw’atudde. Era waliwo bakabaka omusanvu: bataano bagudde, omu aliwo, omulala tannaba kujja; naye bw’anaatuuka, alimala akaseera katono. N’ekisolo ekyaaliwo, ate tekiriwo, kye ky’omunaana, era kiva mu basanvu, era kigenda mu kuzikirira. Okubikkulirwa 17:9-11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Danyeri yagamba Nebukadduneeza nti, 'Ggwe oli omutwe guno ogwa zaabu.'

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Era wonna w’abeera abaana b’abantu, ensolo ez’omu nsiko n’ennyonyi ez’omu ggulu yabikuwadde mu mukono gwo, era akufuula omufuga waabyo byonna. Ggwe omutwe guno ogwa zaabu. Danyeri 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Danyeri era yagamba Nebukadduneeza nti, “Ai kabaka, ggwe oli kabaka ow’abakama.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Ggwe, ayi kabaka, oli kabaka w’abakabaka; kubanga Katonda ow’eggulu akuwadde obwakabaka, obuyinza, n’amaanyi, n’ekitiibwa. Danyeri 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadduneeza ye yali “omutwe,” era yali kabaka; era yali kabaka w’abakabaka kubanga yamirira obwakabaka obwasooka ku biragibwa mu kifaananyi. Nebukadduneeza ye kabaka eyalagibwa nga zaabu, ate n’obwakabaka obulala wamu n’abakabaka baabwo byalagibwa mu ebyuma ebirala ebiri mu kifaananyi; naye Nebukadduneeza ye yasooka, kyeyava ayitibwa Kabaka w’abakabaka. Omutendera omulala gwe tetugenda kwogerako kati guno: obwakabaka bwa Babulooni bumirira obwakabaka obunoonya okwesimba nga bukoppa Kristo, oyo ye Kabaka w’abakabaka ow’amazima.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ku ntandikwa y’obujulizi bwa Isaaya ku bunabbi obw’emyaka 2520 (emirundi musanvu egya Leviitiko 26), Isaaya alambulula nti bakabaka be emitwe.

> 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. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga lya myaka nkaaga mu etaano Efulayimu anamenyebwa, al eme okubeera eggwanga. N’omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, ddala temusigala mu nteeko. Yesaaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Isaaya alaga entandikwa y’ebiseera bibiri eby’emyaka 2,520 ebikwata ku bwakabaka obwa mu bukiikakkono bwa Samaliya n’obwa mu bukiikaddyo bwa Yuda; era nga bw’akola bw’atyo, ayongeramu abajulizi babiri abalaga nti ekibuga ekikulu eky’eggwanga kye mutwe gwakyo, era nti kabaka ye mutwe gw’ekibuga ekikulu. ‘Mutwe’ kitegeeza kabaka era n’obwakabaka. Mu Okubikkulirwa, obunnabbi obwo bweyongera mu ngeri y’emu nga bwe bwali mu Danyeri.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Noolwekyo, Yokaana bwe yatwalibwa mu 1798 ne yaweereddwa ekibuuzo ekyekusifu ekiraga nti waliwo ‘mitwe’ musanvu, n’alaga nti waliwo obwakabaka musanvu. Awo n’ategezebwa nti emitwe etaano oba obwakabaka etaano bigudde. Mu 1798, obwakabaka obutaano mu bunabbi bwa Bayibuli bwaggwa bwe bwafuna ekiwundu eky’obufa, ekyaali kinaawonyezebwa oluvannyuma.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

Yokaana, ayimiridde mu byafaayo by’ekiseera eky’enkomerero mu 1798, era abuulirwa nti omu ku mitwe ‘guli.’ Obwakabaka obw’omukaaga obwogererwako mu bunnabbi bwa Baibuli bwatandika mu 1798, kale bwe Yokaana yatwalibwa mu kwolesebwa okw’obunnabbi okutuuka mu 1798, obwakabaka obwaliwo mu kiseera ekyo kwe Amerika, era n’ategeezebwa nti obwakabaka obw’omusanvu bwali bukyali mu maaso ku 1798, kubanga tebwalinnaba kutuuka. Obwakabaka obw’omusanvu obwabadde bukyali mu maaso ku 1798 kwe Obumu bw’Amawanga, obukiikirirwa abakabaka kkumi, era kye kyogerwako mu Kubikkulirwa 17. Naye waliwo n’ow’omunaana, ava mu abo omusanvu. Loma bulijjo ejja nga ey’omunaana era eva mu abo omusanvu.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Waliwo ebingi ennyo ebyogerwako ku birimu mu Essuula eyekkumi n’omusanvu, naye ffe tukozeeko kimu: kumanya obwakabaka munaana obw’obunnabbi bwa Bayibuli obukiikirirwa mu Essuula eyekkumi n’omusanvu, tulyoke tulabe engeri entegeera ya Abamillerite ey’obwakabaka bwa nnya gy’ekwatagana n’obwakabaka munaana obuli mu Kitabo ky’Okubikkulirwa Essuula eyekkumi n’omusanvu.

We will address this in the next article.

Tujja kukikwata mu kiwandiiko ekiddako.

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