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# The Book of Daniel - Number Forty-Nine

Ekitabo kya Danyeri - Ennamba amakumi ana mu mwenda

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Okubikkulibwa kw’amazima: Enduulu ey’omu ttumbi lw’ekiro, omugabo gw’Obusiraamu, n’enkola y’okukemebwa ey’enkomerero mu nnaku ez’enkomerero

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Okuyongera kw’obumanyi okwaava mu kubikkulibwa kw’ekyolesebwa eky’Omugga Ulayi mu 1798, kwaleta enteekateeka ey’okugezesebwa eyatuuka ku ntikko yaayo mu entambuza y’Okukaaba kwa mu ttumbi gw’ekiro mu 1844. Okukaaba kwa mu ttumbi mu nnaku ez’enkomerero, era nga kubikkulibwa kati, kweragiriddwa mu byafaayo ebyo, era kulimu amazima gennyini agagezesa ag’ebyafaayo ebyo; kubanga obubaka bw’Okukaaba kwa mu ttumbi obubikkulibwa kati kwe kuzzaawo amayinja ag’omuwendo aga Miller.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> Amazima ge twafuna mu 1841, '42, '43, ne '44 kaakano galina okwekenneenyebwa era okulangirirwa. Obubaka bw’omalayika asooka, ow’okubiri, n’ow’okusatu bujja mu biseera eby’omu maaso okulangirirwa n’eddoboozi eddene. Bijja okuweebwa n’okufaayo ennyo n’obumalirivu, era mu maanyi g’Omwoyo. Manuscript Releases, volume 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Omulamwa omukulu ogw’obubaka obw’obunnabbi obw’Okukaaba okw’ekiro wakati mu biro byaffe gwe mulimu gwa Obusiraamu mu bbonaabona erya ssatu. Ebbonaabona essatu ezikwata ku Busiraamu zonna ziragiddwa ku bubawo bubiri bwa Habakkuku. Obubaka bw’Okukaaba okw’ekiro wakati obw’ennaku ez’enkomerero bwatandika okubikkulibwa mu kusuulibwaamu essuubi kwa July 18, 2020, bwe kyatuuka ekiseera eky’okulindirira ky’ennaku ez’enkomerero. Nga bwe kyali mu bubaka bw’Okukaaba okw’ekiro wakati mu byafaayo bya Millerite, obubaka bw’ennaku ez’enkomerero bugenda bukulaakulana mpola mpola okutuusa lwe butuuka ku kifo ekiragirwa ng’olukung’aana mu kikambi e Exeter. Mu kifo ekyo, abawala abawere oba balina amafuta, oba tebalina.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Okulangirira kwa Isaaya okugamba ‘zikomewo’ eri abasajja abennyoomi abafuga abantu ba Yerusaalemi, kutegeeza nti ekyolesebwa kyafuuka eri abasinziirwa omwenge ab’e Efulayimu ng’ekitabo ekisibiddwa. Mu kitundu kya Isaaya, omulimu ogw’okukyusa akabonero ka Setaani okukafuula akabonero ka Katonda, nga bwe kwakolebwa mu byafaayo by’Adiventisimu, kibalibwa ng’obbumba bw’omubumbi. Omulimu ogwo gwali okuteekawo okutegeera kwa ‘ekya bulijjo’ ng’akabonero ka Kristo, newankubadde nga ky’akabonero ka Setaani. Danyeri bwe yakozesa ekigambo ‘tamid’ ng’akabonero k’obupagani, yalonda ekigambo ekyo olw’ekigendererwa ky’akabonero, kubanga ekigambo ekyo kitegeeza ‘obutaddirira’.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Waliwo obuyinza busatu obukulembera ensi okutuuka ku Amagedoni, era obwasooka ku busatu obwo ye musota (obupagani). Omusota yatandika okulwana ne Katonda mu ggulu. Omusota atwala olutalo olwo mu maaso okutuusa ku nkomerero y’omulembe gw’emyaka lukumi, bwe anazikirizibwa ddala.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Era emyaka lukumi bwe ginaaba giweddewo, Sitaani alirekululwa mu kkomera kye, era alifuluma okulimba amawanga agali mu njuyi ennya z’ensi, Gogi ne Magogi, okubakuŋŋaanya awamu olw’olutalo; omuwendo gwabwe gulinga omusenyu ogw’ennyanja. Ne basasaana ku bugazi bw’ensi, ne beetooloola olusiisira lw’abatukuvu, n’ekibuga eky’omwagalwa; era omuliro ne gukka okuva eri Katonda okuva mu ggulu ne gubamalawo. Era Sitaani eyabalimbanga n’asuulibwa mu nnyanja ey’omuliro n’evvutta, mwe wali ekisolo n’ennabbi w’obulimba; era balibonyaabonyezebwa obudde n’ekiro emirembe n’emirembe. Okubikkulirwa 20:7-10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Ekisolo (Obwa Papa) ekiri eky’okubiri ku obuyinza obusatu obukulembera ensi okugenda e Amagedoni, n’ennabbi w’obulimba (Amerika ey’Obumu) ey’okusatu ku obuyinza obwo obusatu, bombi baatuuka mu byafaayo oluvannyuma lw’ebyafaayo eby’omusalaba, era bombi bazikirizibwa mu kudda kwa Kristo okw’okubiri.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Ne ekisolo ne kikwatibwa, era awamu nakyo ne nnabbi ow’obulimba eyakoleranga eby’amagero mu maaso gaakyo, bye yali alimbalirizanga abo abaali baafunye akabonero k’ekisolo, n’abo abaali basinza ekifaananyi kyakyo. Abo bombi ne basuulibwa nga balamu mu nnyanja y’omuliro ogwaka ne sulufa. Okubikkulirwa 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Bwe Danyeri yalonda ekigambo ky’Olwebbulaniya ekitegeeza “bulijjo” ng’akifananyiriza obupagani (Setaani), yalonda ekigambo ekilambulula nti Setaani ye abadde nga bulijjo alwanyisa Katonda. Amaanyi amalala abiri gakola mu ntalo zaago ez’okulwanyisa Katonda okumala ebiseera ebitegekeddwa byokka. Okulonda kwa Danyeri ekigambo “tamid” (bulijjo) kwalina ekigendererwa, era kwali kutuufu.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Nga enjogera ya Isaaya ey’okukolima abo Mukama b’atonnyezako omwoyo ogw’otulo tunene, n’abaggala amaaso gaabwe, ekyongerayo okuva mu ssuula amakumi abiri mu munaana okutuuka mu ssuula amakumi asatu, awandiika nti:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

> Kaakano genda, okyewandiike ku lubaawo mu maaso gaabwe, era okiteeke mu kitabo, kibeere eky’obujjukizo eri ebiseera ebigenda okujja emirembe gyonna: Nti bano be bantu abaajeemu, abaana abalimba, abaana abagaana okuwuliriza amateeka ga Mukama: Abagamba abalabi nti, Temulaba; era ne bannabbi nti, Temutubuulira bintu bituufu, mutugambe ebisanyusa, mutubuulire eby’obulimba: Muvve ku kkubo, muvundanire ku nzira, mulemese Omutukuvu wa Isirayiri okubeera mu maaso gaffe. Kyenvudde bw’ati bw’agamba Omutukuvu wa Isirayiri: Kubanga munyoomye ekigambo kino, ne mwesiga ku kunyigiriza n’obukyamu, ne mwekwasa ku byo: Ky’ova obutali butuukirivu buno bulibabera ng’ekituli ekirindiridde okugwa, nga kibumbulukuse mu bbugwe omuwanvu, okumenyeka kwakyo ne kujja mangu mu kaseera akamu. Era anakiwumenya ng’ekibya ky’omubumbi bwe kimeneka ne kiba kawa kawa; talirekawo kisa: okutuusa nga tewali kakacweka mu kubwatuka kwakyo ak’okujjako omuliro ku kyoto, newaakubadde okukimaamu amazzi mu kisima. Kubanga bw’ati bw’agamba Mukama Katonda, Omutukuvu wa Isirayiri; Mu kudda n’okuwummula mwe munaawonyezebwa; mu kusirisa n’okwesiga mwe mulibeera amaanyi gammwe: naye temwagala. Isaaya 30:8-15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

"Olubawo" olwawandiikibwa, lwe "bibawo" eby'omutwe ogw'okubiri mu kitabo kya Abakkuki, ebyatereezeddwa bulungi, n'abo ababisoma basobole "okudduka" ne basaasaanya obubaka. "Ekitabo" ekyawandiikako "akajjukizo" ku "lubawo" kye Abakkuki. "Olubawo" okuva mu "kitabo" kya Abakkuki lukiikirira enkola y'okukema evumbula "abantu abajeemu, abaana ab'obulimba, abaana abatawulira amateeka ga Mukama." "Abantu abajeemu" abagaanira ddala "okuwaulira," be bali mu kitabo kya Yeremiya abagaana okuwulira eddoboozi ly'ekkondeere ly'omukuumi.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Era ne mbassaako abakuumi, nga mbagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye bo ne bagamba nti, Tetugenda kuwuliriza. Yeremiya 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Abajeemu be abo abali mu byafaayo bya Isaaya era ne mu byafaayo bya Kristo abaagaana okuwulira.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Awo n’agamba nti, Genda ogambe abantu bano nti, Muwulirenga ddala, naye temutegeera; mutunulirenga ddala, naye temutegeera. Fuula omutima gw’abantu bano oguzimuse, era amatu gaabwe ogafuule agazito, n’amaaso gaabwe ogaggalire; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuke, ne bawonyezebwa. Isaaya 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Abejeemu abaggala amatu ba Isaaya basobola "okuwulira," naye "tebawulira," era okugaana kwabwe "okuwulira" kulaga nti "tebategeera." Be ababi ba Danyeri, era be Matayo bayita abawala abasirusiru, abatategeera okweyongera kw'amagezi okulagirwako ku "emmeeza" eeyogerwako mu "kitabo" kya Habakkuku. Singa abejeemu abaggala amatu ba Isaaya bawulira, bandikyuka ne bawonyezebwa, naye emitima gyabwe gifu, kyebava tebategeera obubaka bw'Okukaaba okw'ekitundu eky'ekiro. Yesu yawa obujulizi obw'okubiri ku bejeemu abaggala amatu.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Abaayigirizwa ne bajja ne bamugamba nti, Lwaki obayogerera mu nfumo? N’abaddamu n’abagamba nti, Kubanga mmwe mwaweebwa okumanya ebyama eby’obwakabaka obw’eggulu; naye bo tebaweebwa. Kubanga buli alina, anaweebwa era aliyongerwako abeere n’obungi; naye atalina, ne kye yalina kimuggibweko. Noolwekyo mbayogerera mu nfumo; kubanga nga balaba tebalaba, era nga bawulira tebawulira, so tebategeera. Era mu bo kwe kutuukirizibwa obunnabbi bwa Isaaya obugamba nti, Nga muwulira muwulira, so temutegeera; era nga mulaba mulaba, so temumanya. Kubanga omutima gw’abantu bano guzitooweredde, n’amatwi gaabwe gaazitoowerera okuwulira, n’amaaso gaabwe bagaggalidde; baleme okulaba n’amaaso gaabwe, ne bawulira n’amatwi gaabwe, ne bategeera n’omutima, ne badda gyendi, nange ne mbawonya. Naye balina omukisa amaaso gammwe, kubanga galaba; n’amatwi gammwe, kubanga gawulira. Kubanga mazima mbagamba nti, bannabbi bangi n’abatuukirivu baayagadde okulaba ebintu bye mulaba, ne batabiraba; era okuwulira ebyo bye muwulira, ne batabiwulira. Matayo 13:10-17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Ab’amagezi bategeera ekyama ky’enfumo, ekyo kye mazima agayimirizibwa olunyiriri ku linyiriri. Ab’amagezi ba mukisa kubanga balaba era bawulira, era ab’amagezi n’ab’omukisa bombi bayimiriziddwa mu Danyeri essuula ey’ekkumi n’ebiri. “Ab’amagezi” be bano abategeera (mu mitima gyabwe) okweyongera kw’obumanyi, okuyimirizibwa “oluliri” olw’ogerebwako mu “kitabo” kya Habakkuku, ate “ab’omukisa” be bano abalinda.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

> N’ayogera nti, Genda, Daniyeri; kubanga ebigambo bino biggaliddwa era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi balongoosebwa, ne batukuzibwa, ne bagezebwa; naye ababi balikola ebibi: so tewali mu babi alitegeera; naye abe’amagezi balitegeera. Era okuva ku kiseera ekiweebwayo eky’omu buli lunaku lwe kiggyibwawo, n’ekivve ekizisaanyaawo lwe kisimbibwa, walibaawo ennaku 1290. W’omukisa oyo alindirira n’atuuka ku nnaku 1335. Daniyeri 12:9-13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Abagoberezi ba Miller baategeera bulungi nti ennaku 1335 zaatandika bwe ‘okusinza ebifaananyi’ (‘ekya buli lunaku’) kyaggibwawo mu mwaka gwa 508. Omukisa gwasuubizibwa abo abaali balindirira mu 1843. Ekigambo ‘cometh’ mu kyawandiiko kino kitegeeza ‘kikoma ku’. Omwaka gwa 1843 ‘gwakoma ku’ omwaka gwa 1844 bwe gwaggwa. Omwaka gwa 1843 bwe gwaggwa, ‘ekiseera eky’okulindirira’ kya Habakkuku kyatuuka, era omukisa gwalangirirwa ku abo abaali balindirira nga bwe baalagirwa mu ‘kitabo’ ekyogerako ku ‘amabao’. ‘Kitabo’ kya Habakkuku kyalagira abo okulindirira olwolesebwa.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Danieri alaga ebyafaayo bya 1798 (ekiseera eky’enkomerero), lwe kitabo kye kyasumululibwa, era ne wabaawo enkola y’okukebera ey’ebitundu bisatu (okutukuzibwa, n’okufuulibwa byeru, n’okugezibwa). Enkola eyo yatuuka ku nkomerero yaayo mu kulabisibwa kw’ebyafaayo ebyakwekebwa eby’ebibwatuko by’enkuba omusanvu. Ebyafaayo ebyo ebikwekeddwa byennyini bye bubonero busatu obulaga ekkubo bw’amazima; byeeraga mu Okunyolwa Okusooka, mu Bubaka bw’Okukaaba okw’Ettumbi ly’Ekiro, ne mu Okunyolwa Okwunene. Omukisa ogw’okutuuka ku Okunyolwa Okusooka guyimirira nga enkola y’okukebera ey’ebitundu bisatu ku nkomerero y’ebyafaayo okuva mu 1798 okutuuka mu 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Ebyafaayo eby’omu 1798, okutuuka ku kusuulirwa essuubi okukulu okw’omu 1844, bifaananyiriza ebyafaayo eby’omu 1989, okutuuka ku tteeka lya Ssande erijja amangu. Waliwo omukisa ogusuubiziddwa abo abalindirira ekyolesebwa ekyaatandika okukereera mu kusuulirwa essuubi okwasooka. Aba "magezi" ab’omu Danyeri 12 be "abaweebwa omukisa," era "abalindirira." Ababi be batawulira na mitima gyabwe, era "abatalaba." Ebyo byonna bye bayitamu eby’ekibiina ky’Abamillerite bikubiddwa mu bufunze mu biwandiiko bina bya Danyeri, era ebiwandiiko ebyo biimirira n’ebyafaayo eby’okuteekebwako akabonero kw’abantu emitwalo kkumi na nnya n’enkumi nnya.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Ebyafaayo ebitukuvu ebyalabisibwa mu nnyiriri ezo ennya, bisimbiddwa ku kutegeera okweyongera kw’obumanyi okwalagibwa ku bipande bya Habakkuk, n’okweyongera kw’obumanyi Yesu kwe yalaga bwe yali ayigiriza ng’akozesa enkola ya “olunyiriri ku lulunyiriri.” Yawanjagira olugero oluvannyuma lw’olugero, okunyonyola ekyama ky’obunnabbi eri “abalina amagezi.” “Ababi” mu Daniel essuula kkumi n’abiri tebategeera, ate mu 2 Thessalonians essuula bbiri, obutategeera bwabwe bulagibwa ng’okukyawa amazima, ekireeta okulimbibwa okunene. Amazima ag’ababi ge batayagala mu bbaluwa ya Pawulo gaali “ekya bulijjo,” era mu nnyiriri ennya eza Daniel, amazima ag’obunnabbi agategeezeddwa ddala ge “ekya bulijjo.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Yesu yagamba abayigirizwa nti balina omukisa, era bwe yakikola yali abagerekeranya n’abo abayogerwako mu Isaaya abaagaana okulaba n’okuwulira, balyoke bakyuke. Abo abali b’omukisa mu Danyeri 12 be abo abalindirira. Ebyawandiikibwa ennya eby’omu Danyeri essuula 12, era n’okutuukirizibwa kw’ebyo ebyawandiikibwa mu byafaayo by’Abamilleraiti, era n’enjawulo eyalaga mu Isaaya ku kibiina ekyagaana okuwulira n’okulaba, era n’enjawulo yennyini eya bika bibiri Kristo gye yalaga, byonna byalaga ku byafaayo ebyakwekebwa eby’okudduuma omusanvu ebyatuuka nga July 18, 2020. Omugendo gw’okukemebwa ogw’enkomerero ogw’ebyafaayo by’Abamilleraiti ogwatandika ku kumenyeka kw’okusuubira okw’asooka, kati guddiddwamu. Abamu bajja kulaba, ate abalala bajja kugaana okulaba.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

William Miller bamalayika baamukulembera okutegeera nti “eky’abulijjo” kyali akabonero ka Luroma lw’abapagani. Sister White yategeeza mu lwatu nti yali mu mazima mu kutegeera okwo. Okutegeera okwo, okwolesebwa ku “mmeeza” ezijulirwa mu “kitabo” kya Habakkuku, kwe “kya ekiseera ekijja.” Okubikkulwawo kw’“ekitabo” ekyo kulaga “abaana abajeemu, ab’obulimba.” “Abaana” kifaananyi ky’ekika eky’enkomerero, kale “ekiseera ekijja,” mu kyawandiikibwa kya Isaaya, kirambikiddwa ddala ng’ennaku ez’enkomerero z’omusango ogw’okunoonyereza.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Isaaya agamba nti “abaana abalimba” bajja okugaanira ddala obubaka obw’obunnabbi obulabikirizibwa ku “mmeeza” ebijjuliddwa mu “kitabo,” kubanga bagamba “eri abalabi nti, Temulaba; n’eri bannabbi nti, Temutubuulira eby’amazima, mutugambe ebirungi ebisanyusa, mutubuulire obulimba.” Mu 1863, Addiventizimu wa Laodikeya yatandika olugendo olweyongera mu kutuukiriza okusaba kw’abaana abalimba. Omulimu ogwo Isaaya agulaga ng’okugaana ebikubo eby’edda eby’emisingi gya ba Millerite, kubanga bagamba nti, “Muvve mu kkubo, mugende ku mabbali g’ekkubo; mukome Omutukuvu wa Isirayiri okulabika mu maaso gaffe.” Ekkubo ekyo ekituufu kye “ebikubo eby’edda” Yeremiya bye yayogerako.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Bw’ati bw’ayogera Mukama: Muyimirire mu makubo, mulabe, mwebuuze ku makubo ag’edda, w’ali ekkubo erirungi; mugendemu, era munaasanga okuwummula eri emyoyo gyammwe. Naye bo ne bagamba nti, Tetugendamu. Yeremiya 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Okugaana kwa ‘baana ab’obulimba’ ku ‘makubo ag’edda’ ga Yeremiya kwe kugaana obubaka bw’Okukaaba kw’omu ttumbi ly’ekiro, mwe musangibwa ‘okuwummula,’ era nga kwe ‘okuwummula n’okuzzaamu amaanyi’ kwe baagaana okuwulira mu Isaaya, era nate kwe kuzzibwamu amaanyi kw’obubaka bw’Enkuba ey’enkomerero. Obubaka obwo lwe bubaka bw’Okukaaba kw’omu ttumbi ly’ekiro obuyimiriziddwa mu byafaayo by’abagoberezi ba Miller era ne bufaananyizibwa ku ‘bibao’ ebyajulirwamu mu ‘kitabo.’ Okugaana kw’abaana ab’obulimba ku bubaka bw’Okukaaba kw’omu ttumbi ly’ekiro kulagibwa mu kwegomba kwabwe ‘okuleetera Omutukuvu wa Isirayiri ave mu maaso gaabwe.’ Ekyolesebwa ekyasooka kya Ellen White, kye Alpha ne Omega bandikozesa ddala okuyimiriza enkomerero, kirambulula ekkubo ly’abatuukirivu, nga kimaka omusana ku ntandikwa yaalyo era kiraga ani akulembera ‘abagezi’ okutuuka ku nkomerero y’ekkubo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Baali balina omusana ogwaka ennyo ogwali gutekebwawo emabega waabwe ku ntandikwa w’oluguudo, malayika yantegeeza nti gwali 'okukaaba kw’ettumbi ly’ekiro'. Omusana guno gwaka mu luguudo lwonna, ne gutangaazira ebigere byabwe, baleme okwesittala.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Kyali ekitangaala ky’Okukaaba okw’Awakati w’ekiro mu ntandikwa ne mu nkomerero. Ye Yesu (Omutukuvu wa Isirayiri) gwe baayagalanga ave mu maaso gaabwe. Ekitangaala okuva mu mukono ogwa ddyo ogw’ekitiibwa ogwa Yesu kye kyali ekitangaala ky’Okukaaba okw’Awakati w’ekiro, nga bwe kyayimirizibwa ku "emmeeza" ezalambikibwa mu "kitabo". "Abaana ab’obulimba" bwe baagaana obubaka bw’Okukaaba okw’Awakati w’ekiro kwa Kristo, n’ekkubo lye baali balina okutambulirako, ne kuleeta okusalirwa omusango kwa Katonda ku bo bwe baagwa ne bava ku kkubo. "Ekisenge ekigulumivu" ekimenekebwa mangu, kye "kisenge" eky’okwawula ekkanisa n’obufuzi ekinaamenyebwa ku tteeka lya Sande eririjja mu bwangu. Omusango ogwo gujja "mangu nnyo mu kaseera akatono ddala," era gunaaba "ng’okumenyeka kw’ensuwa y’omubumbi nga emenyese mu bipande." Guno gwe musango ogukwatagana n’okukyusa akabonero aka Setaani ak’"ekya bulijjo" okukifuula wansi waggulu, era n’okukiyita ke kabonero ka Kristo.

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

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

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Eky’ennaku zonna” ge mazima g’obunnabbi agagatta wamu ebyawandiiko ebina eby’omu Danyeri ekkumi n’ebiri, ebiraga enjawulo wakati w’ababi n’ab’amagezi. “Eky’ennaku zonna” ge mazima agakyayibwa abo abakkiriza amaanyi ag’okulimba mu 2 Abatesalonika. “Eky’ennaku zonna” kiyimirira okwegomba kw’“abaana ab’obulimba” okuggya Omutukuvu wa Isirayiri mu kkubo lyabwe. Era ekibonerezo kyabwe kiragibwa mu kumenya ensuwa y’omubumbi, era ekyasisigaddewo kiba kifaananyi ky’embeera ey’okuzikirira ey’abawala ab’obusirusiru; kubanga n’ebimeneko ebyasigalawo eby’ensuwa y’omubumbi eyamenyekamenyeka eyo, “tewalisangibwawo” “akamenyeko k’ensuwa ak’okuggya omuliro ku kyoto, oba okutoolayo amazzi mu kisima.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

Byombi “muliro” ne “amazzi” bifaananyi by’Omwoyo Omutukuvu, era bw’atyo ne mafuta mu lugero lw’abawala ekkumi. Bwe “Okukaaba okw’omu ttumbi ly’ekiro” kujja mangu mu kiseera ekitono ddala, nga bwe kyajja ku lukuŋŋaana lwa kkampu e Exeter mu August wa 1844, kijja kuba kitasoboka eri “abaana abalimba” okufuna mafuta gonna (amazzi oba muliro). Baayitibwa “okudda” oluvannyuma lw’okusuulirwamu okwasooka nga bwe kyali eri Yeremiya, naye baagaana.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Ebigambo byo ne mbizuula, ne mbirya; era ekigambo kyo kyambeerera essanyu n’okusanyuka kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ayi Mukama Katonda w’eggye. Saatuula mu lukiiko lw’abanyooma, so ne ssasanyuka; nnatuula nzekka olw’omukono gwo; kubanga onjuzizza obunyivu. Lwaki obulumi bwange butakoma, n’ekiwundu kyange ekitawonyezeka, nga kigaana okuwonyebwa? Onoobera ddala gye ndi ng’omulimba, era ng’amazzi agakalira? Kyenvudde ntyo bw’ati bw’ayogera Mukama: Bw’oddayo, nnaakuzzaawo, era ojja kuyimirira mu maaso gange; era bw’ojjayo ekya muwendo okuva mu ky’obusa, onoobera ng’akamwa kange; baleke baddire gy’oli; naye ggwe toddire eri bo. Era ndikufuula eri abantu bano ekikomera ekya kikomo eky’amaanyi; era banaakulwanyisa, naye tebaanakuwangula; kubanga ndi naawe okukulokola era okukuwanula, bw’ayogera Mukama. Era ndikulokola okuva mu mukono gw’ababi, era ndikununula okuva mu mukono gw’abakambwe. Yeremiya 15:16-21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Yeremiya akiikirira abo abaaddayo oluvannyuma lw’okukiddwamu essuubi okw’olubereberye. Abo abaayingira omulimu ogw’okusunsula ‘eky’omuwendo okuva mu ekivve,’ okulw’okuyimirira ‘mu maaso’ ga Mukama era babeere ng’‘akamwa’ ka Mukama. Bebo abo abakiikirizibwa Danyeri mu mutundu ogw’ekkenda, nga bategeera embeera yaabwe ey’okuwaŋŋanguka n’okusaasaana, era oluvannyuma ne basaba okusaba okw’Eby’Abaleevi omutundu 26. Bebo abo abakiikirizibwa Danyeri, Yeremiya ne Habakkuku nga ‘abalinzi’ abagereranyizibwa ne ‘abaana ab’obulimba.’ ‘Abaana ab’obulimba’ era baayogerwako ‘Omutukuvu wa Isirayiri’ bwe yagamba nti, ‘mu kuddayo n’okuwummula kwe munaawonyezebwa; mu bukkakkamu n’okwesiga mwe munaabanga amaanyi gammwe: naye temwagala’.

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Amayinja ag’omuwendo ga Miller ge mazima agaalabikirizibwa ku bipande bya Habakkuk, agalaga olukemebwa lw’obubaka bw’Okukaaba okw’omu ttumbi obuleeta ebika bibiri by’abasinzizi. Akabonero k’obujeemu akalabikira ku mayinja ago ke “ekya buli lunaku.” Miller yali mutuufu mu kumanya kwe ku “ekya buli lunaku,” naye okumanya kwe kwalimitibwa ebyafaayo mwe yabeeranga; era amayinja ag’omuwendo ge yateekangako ku mmeeza wakati mu kisenge kye, kati gakaka emirundi kkumi okusinga bwe gaakaka Miller bwe yagateeka okusooka ku mmeeza ye. Kati gali mu kisanduuko ekisinga obunene, kubanga ekisanduuko kino kati kiyimirira si Bayibuli yokka, nga bwe kyali mu biseera bya Miller, naye kati kiyimirira Bayibuli n’Omwoyo gw’Obunnabbi byombi.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Abajulizi bano babiri be baleeta ekitangaala eky’okukebera mu nnaku ez’enkomerero, era bano bennyini abajulizi babiri be bafuuka ekifo ekikulu aw’entalo mu nnaku ez’enkomerero. Miller yalaba olutalo, kubanga mu kirooto kye baatwala ekisanduku kye (Baibuli), ne bakimenyaamenya. Yokaana, ng’akiikirira “ab’amagezi” mu nnaku ez’enkomerero, “yali mu kizinga ekiyitibwa Patimo, olw’ekigambo kya Katonda era n’olw’obujulirwa bwa Yesu Kristo.” Yokaana yali ayigganyizibwa olw’okukkiriza obubaka bwa byombi, Baibuli n’ebiwandiiko bya Ellen White.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Tugenda okwongera okwekenneenya amazima agakiikirirwa mu kyolesebwa ky’Omugga Ulai ekyabikkulirwa mu 1798 mu kiwandiiko ekiddako.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Tetulina kyetutya ku biseera eby’omu maaso, okuggyako nga tweyerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Life Sketches, 196.

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