Article

# Panium - Number Fourteen

Panium - Omuwendo ogw’Ekkumi na Nnya

The Disappointment as the Key to the Temple Test

Okusuulwa ng’ekisumuluzo eky’Ekigezo kya Yeekaalu

Author

Jeff Pippenger

Published

February 18, 2026

Formats

PDF
Word

The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.

Ku ntandikwa y'obubaka bw'omalayika ow'okusatu, ensonga y'ewatukuvu ye yali 'ekisumuluzo' ekyaggulawo okwenyamira okwava ku nga 22, Okitobba 1844; era ensonga ey'okwenyamira ye 'kisumuluzo' eky'okuggulawo obubaka bw'ewatukuvu obw'ekigezo ky'ekyekalu ekiri ku nkomerero y'omalayika ow'okusatu.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.

> Era ndikuwa obusumuluzo bw’obwakabaka obw’eggulu: na kyonna ky’olisiba wansi ku nsi kinaasibwa mu ggulu: na kyonna ky’olisumulula wansi ku nsi kinaasumululwa mu ggulu. Matayo 16:19.

The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.

Okuba nti September 11, 2001 kitegeerekebwa nga “9/11,” mu kwetegeeragana n’okusinziira ku “911” okuba akabonero k’okuyita okw’amangu mu United States, kyateekebwawo Oyo eyayiiya n’ateekateeka byonna. Okutegeera okusuulibwaamu essuubi okw’ennaku ya 18, Omwezi ogw’omusanvu, 2020 kwe kukkiriza ekibiina ky’abo 144,000 okumanyibwa nga bwe kiri; naye eri abo bokka abagala okulaba nti Yesu leero akiikirira eby’omwoyo awamu n’eby’obutonde nga tekyawukana na bwe yakikola emyaka lukumi bbiri emabega. “20/20” kwe kulaba okusinga obulungi kw’oyinza okuba nakwo, era okusuulibwaamu essuubi okw’omwaka gwa 2020 kwe kabonero akalagira ekkubo akakkiriza yeekaalu okutegeerekebwa mu byafaayo eby’obunnabbi eby’abawala ab’obuwala ekkumi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.

Okulaba kwa 20/20 kuba obulungi businga bwe kwegattira wamu n’okulaba emabega okukiikirirwa amazima ag’ensinziro. Pawulo ayigiriza nti, “emyoyo gy’abannabbi gigondera emyoyo gy’abannabbi,” era abawala Matayo be ayogerako kyebaava baba bamu ddala n’abawala Yokaana be y’alambulula ng’abantu 144,000, era Yokaana abakakasa nga bawala mu Okubikkulirwa 144.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Abo be bataayonoonebwa n’abakazi; kubanga ba balongoofu. Abo be bagoberera Omwana gw’Endiga wonna w’agenda. Abo baannunulwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’Omwana gw’Endiga. Okubikkulirwa 14:4.

The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.

Ebibala eby’olubereberye eby’ekiseera eky’okugwa be abaveera abagoberera Omwana gw’Endiga okuyingira mu Yeekaalu, era “ekisumuluzo” eky’okutegeera Yeekaalu kwe kugwaamu essuubi okw’omwaka gwa 2020.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Era ekisumuluzo eky’ennyumba ya Dawudi ndikiteeka ku kibegabega kye; bw’anaaggulawo tewali anaggalawo; era anaaggalawo, tewali anaggulawo. Isaaya 22:22.

If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.

Bwe kiba nti Omudiventisiti aliba omu ku bantu 144,000, aliba, olw’obwetaavu obw’obunnabbi, nga ayise mu okubonaabona olw’okukiddwamu essuubi okwavudde mu kulangirira mu lwatu ebinaabaawo okwaalemwa.

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

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

The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.

Olutalo lwa Panium mu Danyeri essuula kkumi n’emu, olunyiriri olw’ekkumi n’ettaano, lwe lutalo olutuusa ku lunyiriri olw’ekkumi n’omukaaga olulaga etteeka ery’olunaku lwa Sande mu Obumwe bwa Amerika.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Noolwekyo kabaka ow’obukiika kkono alijja, n’asimba olusozi olw’okuwambye, n’awamba ebibuga eby’ekigo ebirindiriddwa ennyo; n’amagye ag’obukiika ddyo tegalimuyimirirako, wadde abantu be yalondamu, era tewaliba maanyi gasobola okumuyimirirako. Danyeri 11:15.

In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.

Mu olunyiriri luno, Obumwe bw’Amerika buwangula Rashiya, awamu n’abalondedwa ba Rashiya. Naye mu olunyiriri oluddako, tewali asobola okusituka n’okuwakanya okutumbulwa kwa Loma, kwe kulambika Yuda ne Yerusaalemi ng’ekitundu ekisooka mu kuwanguza ensi yonna; nga Loma bwe yazuukuka n’eyimirira ng’obwakabaka obw’okuna mu bunnabbi bwa Bayibuli. Olw’okuyimirira mu ttaka erya ddala ery’ekitiibwa mu olunyiriri kkumi n’omukaaga, akabonero k’obuyinza bwa Loma eya ddala kyali mu ttaka erya ddala ery’ekitiibwa; bwe kityo ne kikolanga ng’ekifaananyirizo ky’olunyiriri amakumi ana mu emu, lwe akabonero k’obuyinza bwa Loma ey’omwoyo kiragirwa ne kussibwa ku ttaka ery’ekitiibwa ery’omwoyo ery’Obumwe bw’Amerika.

The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.

Empondo bbiri z’ensolo eyava mu nsi ey’Okubikkulirwa essuula 13 zikiikirira Republicanism n’ObuPulotesitanti. Mu Danyeri 11:15 Antiochus Magnus, amanyiddwa nga Antiochus III era Antiochus Omukulu, awangula obwakabaka obw’amaserengeta, obukiikirirwa olunyiriri lw’abafuga aba Ptolemy. Antiochus akiikirira Donald Trump, era kabaka ow’amaserengeta akiikirira Rusya. Olutalo lwa Panium lwe lutalo wakati w’Amawanga Amagatte g’Amerika ne Rusya n’abalondebwa ba Rusya, olutalo mwe Antiochus yawangula, naye oluvannyuma yalaba obwakabaka bwe buwangulwa Rooma ennyini—amaanyi aga Danyeri 11:14—agateekaawo ekyoleso eky’ebweru ky’empondo eya Republican ey’ensolo eyava mu nsi. Ekyoleso eky’omunda kiyimirirwa empondo eya Pulotesitanti ey’ensolo eyava mu nsi. Empondo zombi ziri mu lutalo lwa Panium, kubanga Peetero ali eyo ng’Omupulotesitanti n’obubaka bwe obuva mu Kitabo kya Yoweeri.

## 250 Years

Emyaka bikumi bibiri mu ataano

When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.

Bwe tutunuulira eminnyiriri ebiri egy’ekisolo eky’oku ttaka, tusanga nti mu 1776 ekisolo eky’oku ttaka lyatandika okulinnya mu buyinza, era mu 1798 (nga wayiseewo emyaka abiri mu ebiri) ekisolo eky’ennyanja ekyogerwako mu Kitabo ky’Okubikkulirwa kwa Yokaana essuula ey’ekkumi n’asatu ne kifuna ebbwa ery’okufa, era ekisolo eky’oku ttaka ne kitandika okufuga ng’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli. Oluvannyuma lw’emyaka ebikumi bibiri mu ataano, mu 2026 tuzuukukidde eri kugezesebwa kw’omu Yeekaalu okw’omu munda okw’atandika nga Meyi 8, 2025.

Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.

Emyaka “250” egyo nayo gikwataganiddwa ne Antiyokko Omukulu. Bwe tutandika n’ekiragiro eky’omu 457 BC, ne tubalira okuva ku kiragiro ekyo emyaka bikumi bibiri n’ettaano, tutuuka mu 207—emyaka musanvu nga tekunnabaawo Olutalo lwe Panium, era emyaka kkumi oluvannyuma lwa Ptolemy okuwangula Antiyokko ku Lutalo lwe Raphia—olulagiddwa mu Danyeri 11:11. Danyeri 11:11, nga bwe kimanyiddwa, ye mulongo og’ebweru ogw’enyanga ey’obweRepabulika, ogukwatagana ne Okubikkulirwa 11:11, ogwo ogw’omunda ogw’enyanga ey’obuPurotestanti. Danyeri n’Okubikkulirwa bye kitabo kye kimu, era Okubikkulirwa kikozesa ebifunga ng’obubonero bw’obunnabbi obw’ebweru, ate n’amakanisa ng’obubonero bw’obunnabbi obw’omunda obugendera wamu n’obw’ebweru.

Cyrus represents all three decrees, for you cannot have a third without a first and a second.

Kuulo akiikirira ebiragiro byonna ebisatu, kubanga tesoboka okuba n'ekyasatu nga tewali ekyasooka n'ekyokubiri.

> “In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Mu ssuula ey’omusanvu eya Ezera mwe mulabikira etteeka eryo. Ennyiriri 12–26. Mu ngeri yaalyo esingayo okutuukirira, lyafulumizibwa Alutagiserugizi, kabaka wa Buperusi, mu 457 BC. Naye mu Ezera 6:14 ennyumba ya Mukama e Yerusaalemi eyogerwako ng’eyazimbibwa ‘ng’ekigoberera ekiragiro [“etteeka,” ku mabbali] kya Kuulo, ne Daliyo, ne Alutagiserugizi kabaka wa Buperusi.’ Bakabaka bano abasatu, mu kutandikawo, okunyweza nate, n’okutuukiriza etteeka eryo, baalituusa ku butuukirivu obwali bwetaagisa obunnabbi okulaga entandikwa y’emyaka 2300. Nga 457 BC, ekiseera etteeka mwe lyatuukirizibwa, bwe kitwalibwa ng’olunaku olw’ekiragiro, buli kiko kyonna ekyalambululwa mu bunnabbi ku bikwata ku wiiki ensanvu kwalabibwa nga kyatuukirizibwa.” The Great Controversy, 326.

From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.

Okuva mu biragiro bisatu ebyo ebyayimirizibwa Cyrus mu 457 BC, "250" emyaka giggwawo mu byafaayo wakati w’Olutalo lwa Raphia mu 217 BC, Ptolemy IV lwe yawangula Antiochus the Great, ne mu 200 BC lwe Antiochus oluvannyuma yawangula Ptolemy mu Lutalo lwa Panium mu olunyiriri olw’ekkumi n’ettaano. Olunyiriri luno luggatta Antiochus Magnus ne Donald Trump. Ku ntandikwa y’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli okuva mu 1776 okutuuka mu 1798, waliwo ebbanga lya "22" emyaka eriyimirira okuyimuka kw’obwakabaka obw’omukaaga. Emyaka "22" egyo era giraga ebyafaayo ebyayimirizibwa mu namba "22" ku nkomerero y’ebyafaayo by’obwakabaka obw’omukaaga okuva mu 2001 okutuuka mu 2023. "22" kye kabonero k’okwegatta kw’Obwakatonda n’obuntu, okutuukirizibwa mu byafaayo by’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, obwo bwe kasolo akava mu nsi alina enkoona ey’ebweru eya Republikanizimu n’enkoona ey’omunda eya Protestantisimu.

The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.

Omulimu Kristo gw’atuukiriza, awamu n’obumu obuyimirizibwa “22”, ye omulimu ogw’enkomerero ogwa Kristo mu Ekifo Ekitukuvu Ennyo, oguyimirizibwa ng’okusingulwa kw’ekibi, era, ng’okusinziira ku Yoweeri wamu n’okunnyonnyola kwa Peetero okw’asikirizibwa Omwoyo, gukolebwa mu kiseera ky’okuyiwa kw’emvula ey’oluvannyuma.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.

> Kale mwewenenye era muvunuke, ebibi byammwe bisangulwe, obudde obw’okuwefuyirwamu bwe bulijja okuva mu maaso ga Mukama. Ebikolwa 3:19.

The blotting out of sin is the last work of the heavenly High Priest.

Okusangulwawo ekibi kye omulimu ogw’enkomerero ogwa Kabona Asinga Obukulu ow’eggulu.

> “As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.

> Nga bwe kyali edda, ebibi by’abantu byateekebwanga, olw’okukkiriza, ku kiweebwayo olw’ekibi, era mu musaayi gwakyo ne bitwalibwanga, mu kifaananyi, mu kifo ekitukuvu eky’ensi; bw’atyo mu ndagaano empya ebibi by’abo abeenenya biteekebwa ku Kristo olw’okukkiriza, era mu mazima ne bitwalibwa mu kifo ekitukuvu eky’eggulu. Era nga okutukuzibwa okw’ekifaananyi okw’ekifo ekitukuvu eky’ensi kwatuukirizibwa mu kuggyibwako ebibi ebyali kikiyonoonyesezza, bw’atyo okutukuzibwa okw’amazima okw’ekifo ekitukuvu eky’eggulu kulituukirizibwa mu kuggyibwako, oba mu kusangulwawo, ebibi ebiwandiikiddwa eyo. Naye nga kino kisobole okutuukirizibwa, wateekwa okubaawo okukebera ebitabo by’embala okumanya baani, olw’okwenenya ebibi n’okukkiriza mu Kristo, abasaanira okufuna emikisa egy’okusasanyizibwa kwe. Okutukuzibwa kw’ekifo ekitukuvu n’olwekyo kulimu omulimu gw’okunonyereza, omulimu gw’okusala omusango. Omulimu guno guteekwa okukolebwa nga Kristo tannajja kununula abantu be; kubanga bw’ajja, empeera ye ebeera naye, okuwa buli muntu ng’ebikolwa bye bwe biri. Okubikkulirwa 22:12. Olutalo Olukulu, 421.

The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.

Omulimu ogwatandika nga 22 Okitobba 1844, gwatandika mu ntikko y’Okukaaba kw’Ettumbi; era omulimu guggwa mu ntikko y’Okukaaba kw’Ettumbi, kwe Pita akiraga nti kye kiseera eky’okusangulwamu ebibi, ekiraga ekiseera eky’okusala omusango kw’abalamu, “ebiseera eby’okuzzaamu amaanyi” lwe bituuka.

> “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.

> Omulimu gw’omusango ogw’okunoonyereza n’okusangulwa kw’eby’onoono gulina okutuukirizibwa nga tekinnaba kubeerawo okudda okw’okubiri kwa Mukama. Kubanga abafu bagenda okusaliirwa omusango nga kisinziira ku bintu ebiwandiikiddwa mu bitabo, tekisoboka nti eby’onoono by’abantu bisaangulibwe okutuusa nga wayitawo omusango mwe emisango gyabwe gijja okukeberebwa. Naye Omutume Peetero ayogera bulambulukufu nti eby’onoono by’abakkiriza bijja kusangulwa, ‘ebiseera by’okuzzaamu amaanyi bwe bijja okuva mu maaso ga Mukama; era alituma Yesu Kristo.’ Ebikolwa 3:19, 20. Omusango ogw’okunoonyereza bwe gunaaggwa, Kristo alijja, era empeera ye eriba wamu naye okuwa buli muntu ng’omulimu gwe bwe guli. Olutalo Olukulu, 485.

The “times of refreshing” are also the “times of the restitution of all things.”

"Ebiseera eby'okuzzaamu amaanyi" era bwe bimu ne "ebiseera eby'okuzzaawo ebintu byonna."

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Kale mwenenye, era mukyuke, mulyoke ebibi byammwe bisangulibwe, bwe birijja ebiro eby’okuzzaamu amaanyi ebijja okuva mu maaso ga Mukama; era alituma Yesu Kristo, eyali yababuulibwa edda: oyo eggulu liteekwa okumuwaniriza okutuusa ku biro eby’okuzzaawo ebintu byonna, ebyo Katonda bye yayogera mu kamwa k’ab’anabbi be abatukuvu bonna okuva ku ntandikwa y’ensi. Ebikolwa by’Abatume 3:19-21.

The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.

Ebiseera eby’okuzzaamu amaanyi bijja ‘okuva mu maaso ga Mukama,’ era bibaawo nga ‘Yesu Kristo’ atumiddwa. Bwe yakka wansi omumalayika ow’Okubikkulirwa essuula ey’ekkumi ku lunaku lwa 11, omwezi gwa Agusito, mu mwaka gwa 1840, Mukyala White yategeeza nti omumalayika oyo ‘teyali muntu mulala wabula Yesu Kristo ye kennyini.’ Omulimu Kristo gwe yatandika ku lunaku lwa 22, omwezi gw’Okitobba, mu mwaka gwa 1844, gwayingizibwa olw’ebyafaayo ebyava mu 1840 okutuuka mu 1844; ebyafaayo Mukyala White by’agamba nti byali ‘okweyoleka okw’ekitiibwa kw’amaanyi ga Katonda,’ ng’abigattanya n’ekiseera kya Pentekooti mu mirembe gya Peetero, era oluvannyuma n’akozesa ebyo ebyafaayo eby’obunnabbi ebibiri okulaga mu maaso okukka wansi kw’omumalayika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana atutangaaza ensi n’ekitiibwa kye.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malayika eyeegattako mu kulangirira obubaka bwa malayika ow’okusatu agenda okutangaza ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogukwata ku nsi yonna, ogw’obuyinza obutasangwawo. Olutambuza lw’Okudda kwa Kristo olw’emyaka 1840–44 lwali okwolesebwa okw’ekitiibwa kw’obuyinza bwa Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa ku buli kifo kya misiyoni mu nsi yonna, era mu bimu ku mawanga waaliwo enteresi enkulu ddala mu byeddiini, eyasukkirira mu byonna ebyalabibwa mu nsi yonna okuva ku Nkyukakyuka ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkirirwa olutambuza olw’amaanyi olugenda okuba wansi w’okulabula okw’enkomerero kwa malayika ow’okusatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Omulimu gunaaba nga ogw’Olunaku lwa Pentekooti. Nga “emvuba eyasooka” bwe yaweebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku ntandikwa y’enjiri, okuleetera ensigo ey’omuwendo okumera, bwe kityo “emvuba ey’oluvannyuma” eriweebwa mu nkomerero yaayo olw’okutuukiriza ebibala by’ennimiro. “Awo tunaamanya, bwe tunaagobereranga okumanya Mukama: okuvayo kwe kwetegekeddwa ng’enkya; era ajja gyetuli ng’emvuba, ng’emvuba ey’oluvannyuma n’eyasooka ku nsi.” Hoseya 6:3. “Noolwekyo, mmwe abaana ba Sayuuni, mubeere basanyufu, mujagulize mu Mukama Katonda wammwe: kubanga yabawa emvuba eyasooka mu bwenkanya, era alibaleetera okukkira emvuba, eyasooka n’ey’oluvannyuma.” Yoweeri 2:23. “Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifukako Omwoyo gwange ku mubiri gwonna.” “Era kinaabanga nti buli ayita erinnya lya Mukama alirokoka.” Ebikolwa 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Omulimu omukulu gw’Enjiri tegugenda kuggalwawo nga kulabikako amaanyi ga Katonda katono okusinga agaalabika ku ntandikwa yaagwo. Obunnabbi obwatuukirizibwa mu kufukibwa kw’enkuba eyasooka ku ntandikwa y’Enjiri bujja okuddamu okutuukirizibwa mu nkuba ey’oluvannyuma ku kuggalawo kwaayo. Wano we wali ‘ebiseera eby’okuzzaamu amaanyi’ Peetero omutume bye yalindirira bwe yagamba nti: ‘Noolwekyo mwenenye, era mukyuke, ebibi byammwe bisangulibwe, bwe bijja ebiseera eby’okuzzaamu amaanyi ebiva mu maaso g’Omukama; era anaatuma Yesu.’ Ebikolwa by’Abatume 3:19, 20." Obutakkaanya Obukulu, 611.

The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.

Omugendo gwa Advent ogwa 1840 okutuuka ku 1844 gwali okweyoleka okw’ekitiibwa kw’amaanyi ga Katonda okwaleeta okuggulawo omulimu gwa Kristo ogw’okutukuza Ewatukuvu lye. Ebyafaayo ebyo byatandika, Yesu ng’akiikiriddwa ng’omumalayika asooka ow’Okubikkulirwa kkumi n’ena, bwe yava waggulu n’akka ku August 11, 1840, nga bwe kiyimiriziddwa mu kitundu ekya kkumi ky’Okubikkulirwa. Okweyoleka kw’amaanyi ga Katonda okwatandika mu kiseera ekyo ne kweyongerera okutuuka ku kuggulawo okusalira omusango okunoonyereza; era ne kiba ekifaananyi ky’okweyoleka kw’amaanyi ga Katonda okwajja okweyongera ne kutuuka ku kuggalawo okusalira omusango okunoonyereza. Ekiseera ekisembayo kyatandika ku 9/11, Yesu bwe yaddamu n’akka ng’omumalayika ow’Okubikkulirwa kkumi n’omunaana, nga ebizimbe ebikulu eby’e New York byamenyebwa ne bigwa olw’okukwatibwako kw’omukono gwa Katonda, era omulimu gw’okusalira omusango okunoonyereza ne guvudde ku bafu ne gutuuka ku balamu. Enkuba zituuka Yesu bw’atumwa.

Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.

Yesu yayigiriza nti tusaanidde okusaba tulyoke tuweebwe; era Zekaliya agamba nti tusaanidde okusaba enkuba ey’oluvannyuma mu biro by’enkuba ey’oluvannyuma. Kale kitegeerekeka bulungi nti olina okumanya nti oli mu biro by’enkuba ey’oluvannyuma, olyoke otuukirize ekiragiro kya Zekaliya.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.

> Musabe Mukama emvula mu kiseera ky’emvula ey’oluvannyuma; noolwekyo Mukama analeeta ebire ebyaka, n’abawa enfuliira z’emvula, era n’awa buli omu omuddo mu nnimiro. Zekaliya 10:1.

At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.

Ku 9/11 Yesu yakka ng’amalaika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana, era enkuba ey’oluvannyuma ne yatandika okutontomera; naye egwa ku abo bokka abagondera ekiragiro kya Zekaliya eky’okugamba, ‘musabe enkuba ey’oluvannyuma,’ nga balina okutegeera okw’amazima nti ‘ebiseera eby’okuzzaamu amaanyi’ era n’okuddabirizibwa kwa byonna bituuse. Emmeeme erina ‘okutegeera’ nti ekiseera eky’obunnabbi eky’enkuba ey’oluvannyuma kituuse.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Tetuteekwa kulindirira emvula ey’oluvannyuma. Ejja ku bonna abaanategeera ne beeyambisa omusulo n’emvudde z’ekisa ebigwa ku ffe. Bwe tukungaanya ebitundutundu by’ekitangaala, bwe tusiima okusaasira kwa Katonda okwesigika, ayagala nnyo tubeere bamwesiga, olwo buli kisuubizo kijja kutuukirizibwa. [Isaaya 61:11 bwe gamba.] Ensi yonna ejja kujjula ekitiibwa kya Katonda. The Seventh-day Adventist Bible Commentary, voliyumu 7, omuko 984.

At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.

Ku 9/11, ebiseera eby’okuzzaamu amaanyi byatandika, era n’okusangulwamu kw’ebibi by’abalamu ne kutandika. Okusalirwa omusango okwo kukwatagana n’ensonga esooka ddala ey’endagaano eya Ibulayimu ey’ebitundu bisatu. Ensonga eyo esooka yali nti, Mukama bwe yaggya Isirayiri mu buddu bwa Misiri, yandisalidde omusango abantu be ab’endagaano era n’eggwanga mwe baabanga abagenyi era abagwira. Abantu b’endagaano abaasooka baafaananyiriza abantu b’endagaano ab’enkomerero, be enkumi z’ekikumi na ana. Abo abantu ab’obunnabbi banaasalirwa omusango mu kifaananyi ky’akabembe ak’ObuPulotesitanti ak’ekisolo ekyava mu nsi, ate mu kiseera kimu akabembe ak’ObuRepublikaani ak’ekisolo ekyava mu nsi nako kanaasalirwa omusango.

The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.

Okusalirwa omusango kw’olunyanga olwa Ripabulika kujja ku nkomerero y’ebyafaayo byalwo, enkomerero eyo ye tteeka lya Sande. Etteeka lya Sande liragibwa mu kutuukirizibwa kw’olunyiriri olw’ekkumi na mukaaga, Loma bwe yateeka Yuda wansi w’obuyinza bwayo mu 63 BC—ku Lunaku olw’Okutangirirwa, ng’abamu ku bawandiisi b’ebyafaayo bwe bagamba.

Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.

Antiokusi Omukulu akiikirira Amerika mu nnyiriri kkumi okutuuka ku kkumi n’ettaano. Ronald Reagan yawangula mu lutalo olw’olunyiriri kkumi, olwo olwafaananyiriza okugwa kw’Obungane bwa Sowiyeti okw’olunyiriri amakumi ana. Isaaya 8:8 alaga olutalo olumu olukiikiriziddwa mu nnyiriri kkumi n’amakumi ana mu Danyeri essuula kkumi n’emu, era ennyiriri ezituukiragana essatu ezo zitusobozesa okulambikibwa kwa Russia ng’omuwanguzi mu lutalo lwa Raphia olw’olunyiriri kkumi n’emu.

The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.

Olutalo lwa Rafiya mu olunyiriri olw’ekkumi n’emu lwalubanjulira olutalo mu Yukurayini wakati wa kabaka w’amaserengeta (Rasha) n’obuyinza obumubeezi bw’Obpapwa (Yukurayini). Olutalo luno lwatandikizibwa Obukulembeze bwa Obama mu biseera bya papa asooka okuva mu kitundu ky’ensi eky’amaserengeta, era nga ye papa asooka okuva mu Amerika, newaakubadde nga yava mu Amerika ey’amaserengeta. “Amaserengeta” ke kabonero ka egolobalisimu, espirityulizimu ne ekomunisimu, era papa asooka ow’amaserengeta okuva mu Amerika yagatta amaanyi ne Pulezidenti Obama omugolobalisiti, bwe lwatuuka olutalo olw’olunyiriri olw’ekkumi n’emu. Reagan nga akiikirira United States mu olunyiriri olwa kkumi, yayingira mu mukago ogw’ekyama ne papa omukonsevativu; oluvannyuma Abanazi ba Yukurayini baakozesebwa pulezidenti omugolobalisiti mu mulembe gwa papa omugolobalisiti. United States wansi wa Trump, kati eri mu mukago ogw’olwatu ne papa asooka ow’Amerika ey’amambuka, era ayitibwa omukonsevativu.

Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.

Reagan yalina omukago ogw’ekyama ne Anti-Kristo ow’obunnabbi bwa Bayibuli mu lutalo olw’olunyiriri olw’ekkumi, era Obama ye yatandika olutalo olw’olunyiriri olw’ekkumi n’olumu, mu biro we Papa naye yali omuwagizi w’obugatte bw’ensi yonna, ng’afaanagana ne Obama. Trump kati ali mu mukago ogw’omu lwatu ne Papa ali mu kifo ekifaanana ekya Reagan, wabula enjawulo eri nti omukago ogwasooka ogw’ekyama kati gufuuse omukago ogw’omu lwatu. Ba Papa basatu, n’abapulezidenti basatu, bakwatagana n’entalo ssatu ez’olunyiriri olw’ekkumi, olw’ekkumi n’olumu, n’olw’ekkumi n’etaano.

> “Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?

> Ekkanisa ey’e Ruumi ya kitalo mu magezi n’obukujjukujju bwayo. Esobola okulaba ebigenda okujja. Alinda ekiseera, ng’alaba nti amakkanisa g’Abaprotestanti gamussaamu ekitiibwa mu kukkiriza kwabwe ku Ssabbiiti ey’obulimba era nga bategekera okugikaka nga bakozesa engeri ezo ddala ze ye yakozesa mu biseera eby’edda. Abo abagaanira ddala omusana gw’amazima banaakyegayirira obuyambi bw’obuyinza buno bwe bweeyita obutalina nsobi okugulumiza enteekateeka eyava gy’ali. Tekizibu kulowooza bwa mangu gy’anaajja okuyamba Abaprotestanti mu mulimu guno. Ani ategeera okusinga abakulembeze ba Paapa engeri ey’okukola ku abo abatagondera ekkanisa?

> “The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.

> Ekkanisa Katolika ey’Omu Roma, n’amatabi gaayo gonna agasaasaanye mu nsi yonna, eyimirira ng’ekitongole kinene ekimu wansi w’okulamulirwa kw’Entebe ya Papa, era ekitegekeddwa okuweereza eby’obugendererwa by’Entebe ya Papa. Abakkiriza baayo abalirwa mu miriyooni, mu buli eggwanga ku nsi yonna, bayigirizibwa okwekwata ng’abaasibiddwa mu bwesigwa eri Papa. Obwannansi bwabwe oba gavumenti zaabwe byonna bwe biba, balina okulaba obuyinza bw’ekkanisa nga bwa waggulu okusinga obulala bwonna. Newaakubadde bayinza okuwera ekirayiro ekibeesimbayo mu bwesigwa eri ggwanga, naye emabega w’ekyo waliwo ekisuubizo ky’obugondererwa eri Roma, ekibaggyako obuvunaanyizibwa ku buli kirayiro ekitakkiriziganya n’ebigendererwa bya Roma.

> “History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> Ebyafaayo bijuliriza kaweefube waayo ow’amagezi era ogw’obunywevu ogw’okweyingiza mu nsonga z’amawanga; era bwe kifunye ekituli, okwongera okutuukiriza ebigendererwa byaayo, ne bwe kiba nga kivuddeko okuzikirira kw’abalangira n’abantu. Mu mwaka gwa 1204, Papa Innocent III yaggya okuva eri Peter II, kabaka wa Arragon, ekirayiro ekitali kya bulijjo kino: ‘Nze Petero, kabaka w’Ab’Arragon, nnyatula era nsuubiza okubeera bulijjo mwesigwa era omugondera eri Mukama wange, Papa Innocent, eri abamuddirira mu Bukatoliki, n’Ekkanisa eya Ruumi, era mu bwesigwa okukuuma obwakabaka bwange nga mmugondera, nga ndwanirira eddiini ya Bukatoliki, era ng’obonyaabonya obujeemu obw’obubi.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Kino kikwatagana bulungi n’ebyo ebigambibwa ku buyinza bwa Papa w’e Ruumi ‘nti kimugwanira okubaggyako obwami Abakaisali’ ne ‘nti asobola okusumulula abali wansi w’obuyinza okuva mu kweyama kwabwe eri abafuzi abatali b’obutuukirivu.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Era ka kijjukirwe nti Roma yeewaana nti tekyuka. Emisingi gya Gregory VII ne Innocent III bikyali emisingi g’Eklezia Katolika ey’e Roma. Era singa yalina buyinza, yandibiteekamu mu nkola kati n’amaanyi g’emu ddala nga bwe kyakolebwanga mu myaka egy’edda. Abaprotestanti tebakimanyi bulungi kye bakola bwe bagenderera okukkiriza obuyambi bwa Roma mu mulimu ogw’okugulumiza Sande. Nga bo beewaddeyo okutuukiriza ekigendererwa kyabwe, Roma ye egenderera okuzzaawo amaanyi gaayo n’okuddamu okufuna obwa waggulu bwayo obwali bubuze. Singa omusingi guno guteekeddwawo mu United States nti ekkanisa esobola okukozesa oba okufuga amaanyi ga gavumenti; nti ebikolwa by’eddiini bisobola okukakasibwa n’amateeka g’eggwanga ag’obwannakyewa; mu bufupi, nti obuyinza bw’ekkanisa ne bwa gavumenti bufune obufuzi ku mitima, awo obuwanguzi bwa Roma mu ggwanga lino buba bukakasiddwa.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.

> Ekigambo kya Katonda kiwaddewo okulabula ku bulabe obuli kumpi; bwe kitassibwamu matu, ensi ey’Abaprotestanti erimanya ddala emigendererwa gya Loma bwe giri, naye nga kyaweddeyo nnyo okwewala omutego. Mu kusiriikirira, alinnya mu buyinza. Enjigiriza zaayo zisindika obuyinza bwazo mu bifo eby’ateekateeka amateeka, mu makanisa, era mu mitima gy’abantu. Azimba amazimbe gaayo agawaggula era agazito, mu mpimpi z’ebyama eziri munda mu mago mwe kujja kuddamu okubonyaabonya kwayo okw’edda. Mu bwekweka era nga tateeberezebwa, anyweza amaanyi gaayo okutuukiriza ebyo gy’egenderera, ekiseera bwe kinaatuuka okukuba. Ky’ayagala kyokka kwe kufuna ekifo eky’omuganyulo; era kino kimuweereddwa dda. Tujja mangu okulaba era ne tukyewulira ekigendererwa ky’Obuwarooma bwe kiri. Buli anaakkiriza era n’agondera Ekigambo kya Katonda, alituusangako okunyoomebwa n’okubonyaabonyezebwa. The Great Controversy, 580, 581.

In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.

Mu 2016 Trump yalondebwa; oluvannyuma abagolobalisiti abakiikirirwa Biden baanyaga okulonda okw’omwaka gwa 2020, naye ekyo kikkirizibwa bokka abalina okulaba 20/20. Mu olunyiriri olw’ekkumi n’asatu Donald Trump "akomawo" mu mwaka gwa 2024, n’amaanyi agasinga agoonna, era atandika okweetegekera omulembe ogwa zaabu, era n’olutalo lwa Panium olwogerwako mu olunyiriri olw’ekkumi n’ettaano. Ate Paapa Leo n’atuuka mu 2025 okukkaza ekyolesebwa, ng’ali Paapa ow’okusatu ayungiddwa n’olutalo lusatu olw’olunyiriri okuva ku kkumi okutuuka ku kkumi n’ettaano, era n’a Bapulezidenti basatu ab’olutalo olwo. Paapa n’a Bapulezidenti ab’olubereberye n’ab’okusatu balabibwa ng’abakonservativu, ate Paapa ow’omu wakati ne Pulezidenti ow’omu wakati baali abagolobalisiti. Omukago ogwasooka gwali wa kyama, ogw’enkomerero guli mu lwatu; kubanga gukiikirizibwa mu olunyiriri olw’ekkumi n’ena ng’akabonero akateekawo ekyolesebwa eky’ebweru eky’obunnabbi bw’ennaku ez’enkomerero.

On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.

Ku lunaku lwa 31 Desemba 2023 omulimu gwa malaika ow’olubereberye, nga gw’afananyizibwa n’omulimu gw’ekiragiro ekyasooka, gwatandika okuteeka omusingi. Ekigezo eky’omu musingi kyali ku butuufu oba obutatuufu bw’okulambulula kwa William Miller nti Roma y’eteekawo olwolesebwa mu olunyiriri olw’ekkumi n’ennya. Okulambulula kwa Miller nti Roma kye kifaananyi ekyassaawo olwolesebwa olw’obunnabbi olw’ennaku ez’oluvannyuma, mu nsonga ezimu kwe kusinga obukulu ku mazima gonna ag’omu musingi aga Miller. Engeri Miller gye yatuukirira ku kumanya okumu kisobola kwevaamu yokka ng’akozesa amateeka g’amagezi agatukuziddwa nga gassibwa ku biseera bye n’embeera ze; naye ku bimu ku by’azuula eby’obunnabbi waliwo obujulizi obulambulukufu ennyo obulaga lwaki yatuuka ku kumanya okwo. Eky’omu musingi ddala okusinga mu kumanya kwe kyali okulambulula nti Roma y’eteekawo olwolesebwa.

Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.

Miller awa obujulizi obutereevu obulaga engeri gye yanoonya okutegeera ekyo ekyali “kyaggibwawo” mu Kitabo kya Danyeri. Si kyokka n’alaga we yasanze okuddamu kwe, wabula ayogerera ku ssanyu ery’amaanyi lye yalina bwe yazuula ejjinja ery’omuwendo lwe yali alunoonya. Apollos Hale awandiika amannyonnyola ku byawandiiko bya Miller yennyini, era mu kitundu ekiddirira Hale alaga engeri Miller gye yafuuka omuyizi w’obunnabbi. Miller, nga omubaka w’omusana ogwasumululwa mu 1798, ye ky’okulabirako ekitukuvu eky’abo Danyeri be yayita “ab’amagezi,” abategeera bwe kitabo “kiggyibwako ekisiba.” Obujulizi bwa Miller obulaga engeri gye yalongozebwa okuyiga Ebyawandiikibwa Ebitukuvu bulabirako oluteekeddwawo mu kigendererwa olw’Oyo atawala byonna. Mwegendereze enkulaakulana ya Miller, kubanga ye ky’okulabirako ky’ab’amagezi abategeera okwongera kw’okumanya, newankubadde nga nabo, nga Miller, bavudde mu kizikiza ky’ensobi.

> “‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.

> "Mu mwezi gwa Mayi, 1816, nnaleetebwa mu kukwatibwa omusango gw’ebibi byange, ai, entiisa ennyo eyajjula mu emmeeme yange! Nnawerabira n’okulya. Eggulu lyalabika ng’ekikomo, n’ensi ng’ebyuma. Nnabeera bwe ntyo okutuusa mu Okitobba, Katonda bwe yanniggulira amaaso; era, ai, emmeeme yange, Yesu gwe nnazuula ng’Omulokozi omukulu ddala! Ebibi byange byagwa ng’omugugu okuva ku emmeeme yange: ne olwo Baibuli yandabikira nga yerufu nnyo gye ndi! Byo byonna byayogeranga ku Yesu; yali mu buli lupapula ne mu buli nnyiriri. Ai, lunaku olwo lwali lwa ssanyu! Nnali njagala okugenda butereevu ewaka mu ggulu; Yesu yali byonna eri nze, ne nnalowooza nti nsobola okuleetera bonna okumulaba nga bwe namulaba, naye nnali nsobyeko."

> “‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”

> 'Mu myaka kkumi n’ebiri gye nnali omudeisiti, nasoma ebyafaayo byonna bye nnasobolanga okuzuula; naye kaakano nawagala Baibuli. Yanyigiriza ku Yesu! Naye nga bwe kityo, waliwo ekingi mu Baibuli ekyali eky’ekizikiza gye ndi. Mu 1818 oba 19, nga njoganya ne mukwano gwange! gwe nnagenze okumukyalira, era eyali amanyi era yawulira enjogera yange bwe nnali omudeisiti, n’abuuza, mu ngeri eraga obukulu, nti, "Olowooza ki ku kyawandiikibwa kino, n’ekirala?" ng’ategeeza ebigambo eby’Ebyawandiikibwa ebikadde bye nnali mpakanyizaako bwe nnali omudeisiti. Nategeera ky’ayagendereranga, ne mmuddamu nti—Bwe onzikiriza obudde, ndikugamba amakulu gaabyo. "Obudde bw’oyagala bungi buki?" "Simanyi, naye ndikugamba," bwe namuddamu, kubanga saasobolanga kukkiriza nti Katonda yawa obubikkulirwa obutategeerekeka. Awo ne nneesalira mu mutima okunoonyereza mu Baibuli yange, nga nzikiriza nti nsobola okuzuula kye yategeeza Omwoyo Omutukuvu. Naye bwe namala okussaawo ensalawo eyo, endowooza ne ejja gye ndi—"Ka kabe nti osanga akatundu k’Ebyawandiikibwa k’otategeera, ojja kukola ki?"'

> “This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”

> Olwo engeri eno ey’okuyiga Bayibuli ne yanjingira mu bwongo bwange:- Nditwala ebigambo ebiva mu bitundu ebyo, ne ngibigoberera mu Bayibuli yonna, ne nzuula amakulu gaabyo mu ngeri eyo. Nnali nnina Konkodansi ya Cruden, [nagyigula mu 1798], gye ndowooza nti ye esinga obulungi mu nsi yonna; kyenvudde ngitwala ne Bayibuli yange, ne ntuula ku mmeeza yange y’okuwandiikako, ne sisoma kintu kirala, okuggyako empapula z’amawulire katono, kubanga nnasalawo ddala okumanya kye Bayibuli yange kitegeeza. Nnatandikira ku Olubereberye, ne nsoma mpola mpola; era bwe nnatuuka ku kyawandiikibwa kye saayinza kukitegeera, ne nnoonyereza mu Bayibuli yonna okulaba kitegeeza ki. Bwe namala okuyita mu Bayibuli mu ngeri eno, ayi, amazima bwe gaalabika nga gayaka era nga gajjudde ekitiibwa! Nnasanga ekyo kye nnabadde mbabuulira. Nnakakasibwa nti ebiseera musanvu byaggwa mu mwaka gwa 1843. Awo ne ntuuka ku nnaku 2300; ne zaantwala ku nkomo y’emu; naye saalowoozanga na katono ku kutegeera ennaku Omununulizi gy’anaatuukirako, era saasobola kukikkiriza; naye omusana gwankuba n’amaanyi nnyo nga simanyi kye nkole. Kale, ne ndowooza nti, nneetikkeko enkejje n’ebbikitira; siijja kudduka mangu okusinga Bayibuli, era siijja kusigalira emabega gyaayo. Kyonna Bayibuli ky’eyigiriza, nja kukikwatira ddala. Naye n’okubeera bityo, waaliwo ebyawandiikibwa ebimu bye saategeeranga.

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.

> Ebyo byokka ku ngeri ye eyawamu ey’okwiga Baibuli. Ku mulundi omulala yategeeza engeri gye yasaliramu amakulu g’ekyawandiiko ekiri mu maaso gaffe—amakulu ga “the daily.” “Nneeyongera okusoma,” bw’ati yagamba, “ne siraba kigambo kino kisangibwa mu kifo kirala, wabula mu Danyeri. Awo ne nfata ebigambo ebyali bikwatagana nakyo, ‘okuggya.’ ‘Aliggya the daily,’ ‘okuva ku biro the daily lwe liggibwawo,’ n’ebirala. Nneeyongera okusoma, ne ndowooza nga sijja kufuna mwanga ku kyawandiiko; ku nkomerero ne ndituuka ku 2 Abatesalonika 2:7, 8. ‘Kubanga ekyama eky’obutali butuukirivu kyaakola dda; wabula oyo aziyiza kaakano, aliziyiza okutuusa lw’aggyibwawo mu kkubo; ne mu kiseera ekyo alyulibwawo oyo omubi,’ n’ebirala. Era bwe nnatuuka ku kyawandiiko ekyo, ayi, nga amazima gaalabika mu bwazi era mu kitiibwa! Kye kiri eyo! ekyo kye ‘the daily!’ Kale kati, Pawulo bw’agamba nti ‘oyo aziyiza kaakano,’ oba alemesa, ategeeza ani? ‘Omusajja ow’ekibi,’ ne ‘omubi,’ by’ategeeza Obupapaali. Kale, kiki ekiziyiza Obupapaali okulyulibwa? Kale, Obupagani; kale, ‘the daily’ kitegeeza Obupagani.” Apollos Hale, The Second Advent Manual, 66.

The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.

Okukulemberwa okw’abantu n’okw’Obwakatonda mu kunoonyereza kwa Miller kulambiddwa mu byawandiikibwa. Mukwano gwe ow’edda yamukubiriza, era ebirowoozo ebyamujjiranga byali eddoboozi lya malayika Gabuliyeri, gwe Muky. White amulambulula, “olunyiriri ku lunyiriri,” ng’omulayika eyaddamu emirundi mingi okukyalira Miller. Ye yalambika “emirundi musanvu” ng’okuzuula kwe okusooka, era n’alambika 2,300 ng’omujulizi ow’okubiri eri “emirundi musanvu,” kubanga byombi byaggwa mu 1843 (nga bwe yasooka okukkiriza). Eby’obunnabbi ebyo ebibiri bye byazuula eby’“Alufa ne Omega,” era mu ntegeera y’obunnabbi eyamukwatako byalaga ensobi eyandilongosebwa Samuel Snow ng’ayita mu bubaka bw’Enduulu eya mu ttumbi ly’ekiro, obwatandikawo “entambula y’omwezi ogw’omusanvu.” Entambula y’Enduulu eya mu ttumbi ly’ekiro ye yennyini “entambula y’omwezi ogw’omusanvu” bwe yavudde mu lukungaana lw’ekikambi e Exeter, kubanga yalambika okujja kwa Mukama ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu, olw’omu 1844 olwaguwa ku Okitobba 22.

The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!

Ensobi eyaleeta okunywezebwa kwa Malayika ow’okubiri eragibwa mu kumanya okutandika kwa Miller nti ebbanga erya ‘emirundi musanvu’ n’emyaka 2,300 byaggwa wamu mu 1843. Mu kitundu ekyo enjigiriza ekiddako eyogerwako ye engeri gye Miller yatuukirira okutegeera nti Roma ye kabonero akinyweza ekyolesebwa. Abasomesa b’ebyafaayo b’Abadiventisi balaga nti okumanya kwonna okw’obunnabbi kwa William Miller kwasimbikira ku kumanya kwe nti waliwo amaanyi abiri agasaanyaawo. Yategeera amaanyi ago abiri nti ge Roma ey’Abapagani n’eya Obupapa, era yalaba amaanyi ago mu 2 Abatesalonika bwe yategeera nti ‘ekya bulijjo’ mu kitabo kya Danyeri ye Roma ey’Abapagani. Enkola yonna ey’obunnabbi Miller gye yateeka mu maaso, omuntu gwe Mukyala White atutegeeza nti yaddangamu okukyalirwa emirundi mingi b’abalayika, y’esigamizibwa ku kumanya kwe nti Roma enyweza ekyolesebwa. Buli kimu!

From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.

Okuva nga 31 Desemba 2023 Empologoma ey’ekika kya Yuda ebadde eguggula ebifunga eby’Okubikkulirwa kwa Yesu Kristo. Okuva awo, ekigezo eky’ensinziro kyali kitandise, era ne kituuka ku nkomerero yaakyo mu kiseera Papa omusooka okuva mu Amerika lwe yatandika obufuzi bwe nga 8 Meyi 2025. Awo ne watandika ekigezo eky’yeekaalu.

We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.

Tujja kwongera ku bino mu kiwandiiko ekiddako era tujja okukozesa emyaka “250” ng’obujulizi okuwagira okutegeera kwaffe nti ekigezo eky’ensibuko kyamalira ku Paapa owakakati.

Back to Articles