William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Amazima ag'omusingi ga William Miller gaakubikirwa mu mirembe ennya egy'Obwadiventisiti. Okuddamu okuzzaawo amazima ago kulagibwa mu kirooto kye eky'okubiri, era kulagibwa emirundi mingi mu Bayibuli ne mu Mwoyo gw'Obunnabbi nti ky'omulimu abantu ba Katonda ab'ennaku ez'enkomerero gwe balina okutuukiriza. Ekirooto kya Miller kiraga nti omusajja omusangula enfuufu bw'addizzaawo amayinja ag'omuwendo, galiyaka emirundi kkumi okusinga enjuba.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Enteekateeka ya Miller yasinziira ku kutegeera amanyi abiri agazikiriza: obupagani, oluvannyuma n’obwa Papasi; era obujulizi bwa Pawulo omutume mu Abatesalonika essuula ey’okubiri bwamuwa omusingi gw’enteekateeka ye. Eyo Pawulo yalaga nti Roma ey’obupagani yali ekomya Papasi okulinnya mu buyinza okutuusa nga Roma ey’obupagani egyiddwaawo. Mu Abatesalonika ey’okubiri, Pawulo era yawa omusingi gw’enteekateeka ya Future for America, bwe yalaga nti “omusajja w’ekibi” omuli mu ssuula eyo era ye kabaka eyeyimusa, nga bwe kyalagibwa mu Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’amakumi asatu mu mukaaga.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Kikulu nnyo okulaba nti okweyongera kw’okumanya mu kutambuza kw’obubaka bw’omulayika ow’olubereberye n’ow’okusatu, kwakwatagana butereevu n’obujulizi bwa Pawulo mu 2 Abatesalonika essuula ey’okubiri. Mu kiseera eky’enkomerero mu 1798, era ne mu 1989, ekitabo kya Danyeri kyasumululibwa, ne kityo ne kitandikawo omutendera gw’okugezesa ogw’ebitundu bisatu. Omugendo gw’okugezesa buli kaseera guleeta ebika bibiri by’abasinza mu byafaayo we kitabo kya Danyeri kisumululibwa. Kikulu okulaba ebikwata ku biwandiiko bya Pawulo n’okweyongera kw’okumanya mu kiseera eky’enkomerero, kubanga mu essuula eyo mwe Pawulo alabulira nti abo abatafuna “okwagala amazima,” banaweebwa okuva eri Katonda obulimba obw’amaanyi. Obulimba obw’amaanyi buno bwe buleetebwa ku babi mu Danyeri essuula ey’ekkumi n’ebiri, abagaana okweyongera kw’okumanya. Mu byafaayo byombi, obulimba obw’amaanyi buno bukwata butereevu nnyo ku kibiina ky’Abadiventisiti.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Omusomesa ow’eggulu yabuuza nti: ‘Obulimba bwa maanyi ki obusobola okutega amagezi okusinga okwekulisa nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, nga mu mazima okola ebintu bingi ng’ogoberera amagezi g’ensi era nga oyonoona mu maaso ga Yehova? Ayi, kibulimba ekikulu, ekisikiriza ddala, ekifuga amagezi g’abantu, bwe kiba nti abantu abaamanyawo amazima ne bategeera bubi ne batwala ekifaananyi ky’obutukuvu nga kye Omwoyo n’amaanyi gaakyo; bwe balowooza nti bali bagagga, beeyongeddeko ebintu, era tebeetaaga kintu kyonna, songa mu mazima beetaaga buli kimu.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Katonda takyuse eri abaddu be abeesigwa, abo abakuuma engoye zaabwe nga tezirina bbala. Naye bangi bakaaba, ‘Emirembe n’obukuumi,’ ng’okuzikiriraokw’amangu kubagwira. Bwe waba nga tewabaawo okwenenya okw’amazima okutuukiridde, era nga abantu tebeewombeeka emitima gyabwe mu kwatula ne bakkiriza amazima nga bwe giri mu Yesu, tebalijja kuyingira mu ggulu. Bwe kunaabaawo okutukuza mu ffe, tetujja kyaleka okwetereera, nga twekulisa nti twagagga era tweyongeddeko ebintu, nga tetwetaaga kintu na kimu.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
"Ani ayinza mu mazima okugamba nti: ‘Zaabu yaffe egezeddwa mu muliro; engoye zaffe teziriko bbala ery’ensi’? Nalaba Omuyigiriza waffe nga alaga engoye ze bayita obutuukirivu. N’abambulula, n’awulula obuyonoonefu obwali wansi. N’oluvannyuma n’aŋŋamba nti: ‘Tobiraba nga bakikisa mu bukuusa obuyonoonefu bwabwe n’obuvundu bw’empisa zaabwe? ‘Ai, ekibuga ekyali kyeesigwa kyafuuse omwenzi!’ Ennyumba ya Kitange efuuse ennyumba y’obusuubuzi, ekifo mwe mava okubeerawo kwa Katonda n’ekitiibwa kye! Olw’ensonga eno mulimu obunafu, n’amaanyi gabuze.’" Obujulizi, ekitundu 8, empapula 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Obwadiventisiti bwali “ekibuga omwesigwa” bwe bwalangira okukaaba ku ttumbi ly’ekiro mu 1844. Mu 1863, bwatandika enkola ey’okugaana “emisingi” egyateekebwawo mu buweereza bwa William Miller. Bwe baatandika okuteeka ku lubali amazima ag’emisingi, ne bagabikka n’amayinja ag’ekyapekape n’ensimbi ez’obulimba, baali bazimba omusingi omuggya. Abo abaatandika, abaakituukiriza, era abakyeyongera ku mulimu ogwo, bakiikirirwa mu byawandiikibwa by’Omwoyo ogw’Obunnabbi ng’ “abaafunye omusana omungi.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
"Ekitangaala "ekinene" kye baalina edda, kyalabirizibwa mu kirooto kya Miller ng’amajjinja ag’omuwendo mu kisanduku, ge Miller yateeka ku mmeeza wakati mu kisenge kye, ne gayaka okusinga "enjuba." Mu kitundu ky’ebyawandiikibwa ekyogeddwako kaakano, Mukyala White alambulula, "abo abaafunye ekitangaala ekinene," naye "abalondedde engeri zaabwe bo bennyini."
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Baalondawo ekkubo ekipya mu 1863. Agamba nti kye "eky’obulimba ekisikiriza, ekikwatirira amagezi g’abantu bwe kiba nti abantu abaamanyi dda amazima ne batwalira ekifaananyi ky’obutukuvu mu kifo ky’omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era beeyongeddeko eby’obugagga ne tebeetaaga kintu na kimu, nga ate mu mazima beetaaga buli kimu."
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Alambulula embeera eya Lawodikiya, gye ye n’omwami we baategeera nti yabaddewo mu 1856. Olwo ne baagezesebwa emyaka musanvu, naye mu 1863 ne baalemwa ekigezo, ne batandika okuzimba essiseko ekikyamu ekireeta obulimba obw’amaanyi, bwe Pawulo yalabula ku bwo mu bbaluwa ze eri Abatesalonika. Okulabula kwa Pawulo eri Abatesalonika kwe ky’okusimbwako ku ntandikwa n’enkomerero y’Adiventisimu, era kikwatagana bulungi ddala n’ekirooto kya Miller, ekikwata ku ntandikwa n’enkomerero y’Adiventisimu. Ekirooto kye kiraga nti ng’omulimu ogw’okuzzaawo amayinja ag’omuwendo ag’amazima ag’asooka gumaze okutuukirizibwa, amazima ago gajja kumurika emirundi kkumi okusinga bwe gaasooka okumurika mu ‘Midnight Cry’ ku ntandikwa y’Adiventisimu. Kisoboka kitya nti okumanya kwa Miller kati kumurika okusinga lwe yasoose okutegeera amazima?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Waliwo amazima amangi agalagiddwa ku byapa ebitukuvu ebiri eby’Abakkuki essuula ey’okubiri. Amazima ago gaalagibwa mu kirooto kya Miller ng’amajjinja ag’omuwendo agandiziddwaewo mu nnaku ez’enkomerero, nga katono nnyo nga tekannabaawo "Midnight Cry." Amajjinja ag’obulimba agatwalibwa okuva mu ddirira mu kirooto kya Miller galaga ebyo byombi: enyigiriza ez’obulimba ezaleetebwa mu Budiventisiti okuzimbawo omusingi og’obulimba era n’okukweka omusingi omutuufu; naye era galaga n’abo abagaana okuleka enyigiriza ez’obulimba ezigatta wamu ne zikola omusingi og’obulimba. "The daily" kyali ekintu ekyanyweza enkalakalira y’amazima eya William Miller eyateekaawo omusingi ogwasooka, era mu nnaku ez’enkomerero "the daily" kikiikirira si bupagani bwokka, nga Miller bwe yakirambulula bulungi, wabula kye kabonero k’obujeemu okwavaamu omusingi og’obulimba.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Baibuli, Omwoyo gw’Obunnabbi n’ebyafaayo byonna bijjulira nti eddoboozi ery’okulabula ery’essaawa y’okusalirwa omusango erya 1798 okutuuka mu 1844, lyali okulangirira obubaka obwazuulibwa era ne bwanjulibwa William Miller. Kino lwe kivaako ekibiina ekyo okuyitibwa ekibiina ky’abaMillerite. Mu magezi, okugaana ekibiina ekyo kwe kugaanira ekitangaala ekyavaayo mu 1798, Danyeri kye yategeeza ng’okweyongera kw’obumanyirivu.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Isaaya ayogera ku batamiivu ba Efulayimu, era alaga nti abo batamiivu be banyoomi abafuga abantu ba Yerusaalemi. Isaaya alaga nti si batamiivu ku mwenge ogw’omubiri, wabula batamiivu ku mwenge gw’omwoyo. Omwenge gw’omwoyo mu Bayibuli gusobola okutegeeza enjigiriza entuufu oba ey’obulimba, nga kisinziira ku mbeera y’ebigambo. Abatamiivu ba Efulayimu batamiddwa enjigiriza ey’obulimba, omwenge ogwo gwa Babulooni, nga gulagibwa omwenzi wa Ttuulo mu mutwe ogw’ekkumi n’omusanvu ogw’Okubikkulirwa ne Belshazzar mu kiro kye ekisembayo eky’okwesanyusa.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Isaaya yalaga ebivaamu eby’okutamiira okw’eby’omwoyo okugwira ku bannyoomi abafuga abantu ba Yerusaalemi.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 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 29:9–16.
Mwekwate, mukyewuunye; mukube enduulu, mukube enduulu: batamidde, naye si ku wayini; bawankawanka, naye si ku mwenge ogw’amaanyi. Kubanga Mukama abafukako omwoyo gw’otulo tungi, era aggalidde amaaso gammwe: bannabbi bammwe n’abakulembeze bammwe, abo abalaba, ababikkidde. Era okulaba kwonna kufuuse gye muli ng’ebigambo eby’omu kitabo ekisibiddwa, abantu bakituusa eri omuyigirize nga bagamba nti, ‘Soma kino, nkusaba’; naye n’ayogera nti, ‘Sisobola; kubanga kisibiddwa’: Era ekitabo ne kiweebwa atali muyigirize, nga bamugamba nti, ‘Soma kino, nkusaba’; naye n’agamba nti, ‘Ssi muyigirize.’ Kyenvudde Mukama n’ayogera nti, ‘Kubanga abantu bano bansemberera n’akamwa kaabwe, ne banpa ekitiibwa n’emimwa gyabwe, naye emitima gyabwe bagiggye wala nze, era okuntya kwabwe kuyigirizibwa n’ebiragiro by’abantu: Kyenvudde, laba, ndyongera okukola omulimu gw’amagero mu bantu bano, omulimu gw’amagero era ekyewuunyo: kubanga amagezi g’abagezi baabwe gunaazikirira, n’okutegeera kw’ab’amagezi baabwe kunaakweekebwa.’ Zir’abo abanoonya wansi nnyo okukweka eby’okuteesa kwabwe eri Mukama, ne bikolwa byabwe babikola mu kizikiza, ne bagamba nti, ‘Ani atulaba? era ani atumanyi?’ Mazima okuvuunika kwammwe ebintu kulibalibwa ng’ebbumba ly’omubumbi: kubanga ekikolebwa kiyinz’ okugamba ku oyo eyakikola nti, ‘Teyankola?’ oba ekibumbiddwa kigambe ku mubumbi waakyo nti, ‘Teyategeera?’ Isaaya 29:9-16.
Sister White quotes these verses and then adds:
Mukyala White aggyayo ennyiriri zino n’alyoka agattako nti:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
Buli kigambo kya bino kijja kutuukirizibwa. Waliwo abatawewombeeka mitima gyabwe mu maaso ga Katonda, era abatayagala kutambula mu butuukirivu. Bakisa ebigendererwa byabwe eby'amazima, era babeera mu mwegatte ne Malayika eyagwa, ayagala era akola obulimba. Omulabe atikka omwoyo gwe ku bantu b'ayinza okukozesa okulimba abo abali mu kizikiza mu kitundu. Abamu bajjuzibwa ekizikiza ekifuga, era baleka amazima ne bakkiriza ensobi. Olunaku olwalagiddwa mu bunnabbi lutuuse. Yesu Kristo tebamutegeera. Yesu Kristo eri bo y'engero. Mu kaseera kano mu byafaayo by'ensi, bangi bwe beetwala ng'abatamiivu. "Mwegumye, mwewuunye; mukoowe, mukoowe; batamidde, naye si mwenge; bakankana, naye si ky'okunywa ekirimu amaanyi. Kubanga Mukama abasuzeeko omwoyo gw'otulo olunene, era aggalidde amaaso gammwe. Baanabbi bammwe n'abakulembeze bammwe, abalaba, yababikkiridde." Okutamiira okw'Omwoyo kuli ku bangi abateebereza nti be bagenda okugulumizibwa. Okukkiriza kwabwe okw'eddiini kuli nga bwe kulagiddwa mu Ebyawandiikibwa bino. Wansi w'obuyinza bwakwo tebasobola kutambula butereevu. Bakola emikubo egy'ekiyongobevu mu nkola yaabwe. Omu n'owalala, bakankana okuva wano ne wali. Balabibwa Mukama n'okubasaasira kunene. Ekubo ly'amazima tebalimanyi. Bateekateeka enkwe mu ngeri y'obukugu, era n'abo abayinza era abaasaanidde okuyamba olw'okulaba okw'Omwoyo okweyolefu, nabo bennyini balimbiddwa, era bawagirira omulimu omubi.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
Ebikulaakulana eby’ennaku zino ez’enkomerero bijja kusalibwawo mu bwangu. Bwe kibikkulibwe nti obulimba buno obw’eby’omwoyo bwebuli ddala—enkola ey’ekyama ey’emyoyo emibi—abo abaagizzaamu omugabo banaafuuka ng’abantu ababuze amagezi.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? 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?’
"Kale bw’ati Mukama agamba: Kubanga abantu bano bansondelerako n’akamwa, ne bampa ekitiibwa n’emimwa, naye emitima gyabwe bagiggya wala nange, era okuntya kwabwe gye ndi bayigirizibwa obulagirizi bw’abantu; noolwekyo, laba, ndiyongera okukola omulimu ogw’ekitalo mu bantu bano, ddala omulimu ogw’ekitalo n’eky’amagero; kubanga amagezi g’abagezzi baabwe galizikibwa, n’okutegeera kw’ab’ekwegendereza kunaatwekebwa. Kabi eri abo abanoonya mu bujjuvu okukisa ebirowoozo byabwe eri Mukama, n’emirimu gyabwe gibeera mu kizikiza, ne bagamba nti, Ani atulaba, era ani atumanyi? Mazima okukyusa kwammwe ebintu wansi n’awaggulu kunaabalibwa ng’ebumba ly’omubuumbi; kubanga ekyakolibwa kisobola okugamba ku eyakikola nti, Teyankola? oba ekikulaanyiziddwa kigambe ku eyakikulaanya nti, Teyalina kutegeera?"
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
Kintegeezebwa nti mu byaffe bye tuyiseemu twabadde nga tusisinkana era ne kaakano tukyasisiinkana mbeera eno yennyini. Abasajja abaalina omusana omungi n’emikisa egy’ewunyisa bakkirizza ebigambo by’abakulembeze abeerowooza nga balina amagezi, abaaganyizibwa nnyo era ne baweebwa omukisa okuva eri Mukama, naye ne beeggyamu mu mukono gwa Katonda ne beeteeka mu ggye ly’omulabe. Ensi ejjakujjula obulimba obulabika nga butuufu. Omutwe gumu gw’omuntu bwe gukkiriza obulimba buno, gunaakolera ku mitwe gy’abantu abalala, ababadde bafuula obujulizi obw’omuwendo obw’amazima ga Katonda obulimba. Abasajja bano bajja kulimbibwa b’amalayika abagudde, nga kyandibadde kibaweera okubeera bayimiridde ng’abalindi ab’eesigwa, balabirira emyoyo, ng’abo abalina okuddamu. Batadde wansi eby’okulwanyisa by’olutalo lwabwe, ne bawulira emyoyo egisendasenda. Bafuula amagezi ga Katonda nga tegaliiko kye gakola, ne basuula okulabula kwe n’okunenya, era ddala bali ku ludda lwa Setaani, bawulira emyoyo egisendasenda n’enjigiriza za baddayimooni.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
Obutamiivu obw’omwoyo kati buli ku bantu abatateekwa kubeera nga bayuuyuuta ng’abantu abataamye omwenge ogukambwe. Obumenyi bw’amateeka n’ebikolwa eby’obutali mu nteekateeka, obukuusa, obulimba, n’okukola obutali bwenkanya bijjudde ensi, mu kukwatagana n’okuyigiriza kw’omukulembeze eyajeemera mu mbuga ez’omu ggulu.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
Ebyafaayo bijja kuddamu. Nandyinza okulaga ebigenda okubaawo mu biseera ebitali bya wala, naye obudde tebunnatuuka. Ebifaananyi by’abafu bijja kulabika, ng’oyita mu ntegeka ya Sitaani ey’obukuusa, era abangi bajja kwegatta n’oyo ayagala era akola obulimba. Ndabula abantu baffe nti ddala wakati mu ffe abamu bajja kuvamwo mu kukkiriza, ne bawulira emizimu egy’obulimba n’okuyigiriza kw’abadayimooni, era olw’ebyo amazima lijja okwogerwako bubi. Battle Creek Letters, 123-125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Bonna bannabbi, okuli Isaaya ne Sister White, balaga ennaku ez’enkomerero. Mu nnaku zino abakulembeze b’Adiventizimu “bali ddala ku ludda lwa Sitaani, nga bassaamu matu emyoyo egirimbalimba n’ennyigiriza za baddayimooni.” Sister White alagula bw’agamba nti, “Bwe bunaayanjulibwa obulimba buno obw’eby’emyoyo nga bwe buli ddala, - enkola ey’ekyama ey’emyoyo emibi, - abo abaabyetabamu banafuuka ng’abasajja abaazirise.” Obukulembeze bw’Adiventizimu bunaafuuka ng’abasajja abaazirise, mu kiseera mu byafaayo by’ennaku ez’enkomerero nga obutamiivu bwabwe bunaayanjulibwa nti “enkola ey’ekyama ey’emyoyo emibi.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Waliwo okubikkulibwa kw’omulimu gw’abasajja abennyoomi abakulembera abantu mu Yerusaalemi mu nnaku ez’enkomerero. Okubikkulibwa okwo kwalabirizibwa mu kirooto kya Miller, bwe yasaba ne waggulwawo oluggi. Kibaawo nga tannaggalawo amaso ge okumala akaseera katono, ekiraga enkomerero ddala y’enteekateeka ey’okuteekako akabonero eri abo 144,000. Okuggulwawo oluggi kulaga enkyukakyuka mu biseera, era mu kiseera ekyo entambulwa ya Lawodikiya ey’obubaka bwa Malayika ow’okusatu ekyuka n’efuuka entambulwa ya Firadefiya ey’obubaka bwa Malayika ow’okusatu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘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?’”
Mu kyawandiikibwa mu Isaaya, waliwo akawungezi k’emirimu emibi egy’abanywi b’omwenge ab’e Efulayimu, be basajja ‘abaali balina okuyimirira ng’abakuumi abeesigwa.’ Akawungezi ako kagambibwa bwe kati, ‘Mazima ddala okukyusa kwammwe ebintu wansi waggulu kunaabalirirwa ng’ettaka ly’omubumbi; kubanga ekikolwa kiyinz’ okugamba eri oyo eyakikola nti, Teyankola? oba ekitondekedwa kiyinz’ okugamba eri oyo eyakitonda nti, Teyategeera?’
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Okulaga kwa Miller nti ‘ekya buli lunaku,’ kye ddini ey’obukafiri oba Roma ey’obukafiri, mu nkomerero kiba akabonero ka Setaani, kubanga Setaani ne Roma ey’obukafiri bombi balagibwa ng’ejjoka.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
"Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Bw’ayogera ku basajja abafuga Yerusaalemi mu nnaku ez’enkomerero, Sister White agamba: “Abamu batandise okujjuzibwa ekizikiza ekifuga, era bateeka amazima ku mabbali ne bakkiriza ensobi. Olunaku olw’alagibwa obunnabbi lutuuse. Yesu Kristo tebategeera. Eri bo, Yesu Kristo ng’engero.” Mu 1901, omukulembeze w’Obwadiventisi ava mu Budaakiiri yatandika okuyingiza endowooza ey’obulimba ey’ObuProtestanti obujeemye ku “the daily” mu kitabo kya Danyeri. Endowooza eyo egamba nti “the daily” kiyimirira omulimu gwa Kristo mu Weema Entukuvu, oba enkyukakyuka endala ey’akalowoozo ako. Njogera nti enkyukakyuka kubanga, mu byafaayo ebyaddirira 1901, waliwo enjawulo mu kye baateekamu amaanyi ku bulimba obwo, naye endowooza ezo ez’obulimba buli kiseera ziggwa mu nkomerero emu nti “the daily” kiyimirira ekika kyonna ky’omulimu gwa Kristo.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Ejjjinja ery’omuwendo eryali enjigiriza eya 'the daily,' gye Miller yagitegeera ng’akabonero aka Setaani, mu Adiventizimu w’ennaku ez’enkomerero, kikabonero kya Kristo. Bwe kyayanjulibwa mu 1901, abatono nnyo be baakkiriza endowooza nti 'the daily' kyali kabonero ka Kristo so si kabonero ka Setaani; naye mu myaka gya 1930, ejjinja ery’omuwendo ery’enjigiriza eya 'the daily', Miller yalivumbula okuva ku nsulo y’amazima eguli mu Abatesalonika ab’Okubiri, essuula ey’okubiri, baaligaana, nga bwe baali bagaanye 'seven times' eza Ewalira Alevi, omutundu ogwa 26, mu 1863. Wakati mu byafaayo okuva mu 1863 okutuuka mu myaka gya 1930, Adiventizimu yali yakyusizza abakulembeze nga tekyategeerwa.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
Ab’oluganda, ndaba obulabe bwammwe, era nate mbabuuza nti, mmwe abagwa mu nsobi, munyiikira okulongoosa ekikyamu? Emyoyo giyinza okuba nga gigwa-gwa mu kkubo, nga gitambula mu kizikiza, kubanga temwatereeza makubo amatereevu ag’ebigere byammwe. Bwe muba mu bifo eby’okwesigirwa, mbasaba n’obunyiikivu obusukkiridde, olw’emyoyo gyammwe era n’olw’abo ababatunuulira ng’abalambuzi, mwenenye eri Katonda olw’ensobi zonna ze mwakoze, era mwatule ensobi zammwe.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
Bwe wekkiriza obukakanyavu bw’omutima, era olw’okwenyumiriza n’okweesiga obutuukirivu bwo ne toyeeyatula ensobi zo, olirekerwa mu kukemebwa kwa Sitaani. Bwe Mukama akubikkulira ensobi zo ne tokyuka newaakubadde okwatula, okulabirira kwe kujja kukuzza ku nsonga ezo nate nate. Olirekerwa okukola ensobi ez’ekika kye kimu, oneeyongera okubula magezi, era ojja okuyita ekibi obutuukirivu, n’obutuukirivu okukiita ekibi. Obulimba obungi obunaasinga amaanyi mu nnaku zino ez’enkomerero bujja okukwetooloola, era ojja okukyusa omukulembeze, nga tomanyi nti okoze bw’otyo. Review and Herald, Desemba 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “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?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Abasajja abenyooma abafuga abantu ba Yerusaalemi, abali “mu bifo eby’obwesige,” bajja “okuyita ekibi obutuukirivu n’obutuukirivu ekibi,” era “Mazima, okujjulula kwammwe ebintu ne mubifuula wansi waggulu kunaabalirizibwa ng’ebbumba ly’omubumbi; kubanga ekikolwa kinaagamba oyo eyakikola nti, Tannakikola? oba ekintu ekirukiddwa kinaagamba oyo eyakiruka nti, Teyategeera?’” Mu bujeemu obweyongera mu byasa bina eby’Adiventizimu, abo abali mu bifo eby’obwesige bakyusa abakulembeze, nga tebamanyi. Tebamanyi, kubanga mu ngeri eyeyongera era ey’enkalakkalira baagaana obukakafu obwalaga ensobi zaabwe. Mu bujeemu obwo obweyongera “amagezi g’ab’amagezi gaabwe gaanazikirira, n’okutegeera kw’ab’ategeevu kwabwe kunaakwekebwa.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Balikyusa ebintu wansi waggulu, ne balyita ekibi obutuukirivu, n'obutuukirivu ne balyita ekibi. Akabonero k'obujeemu buno ye enjigiriza ya "the daily," eyali eri Miller akabonero aka setaani, ate Adiventizimu leero ne kigitegeera ng'akabonero ka Kristo. Ekyali edda empagi eyassaawo emisingi gy'enkozesa z'obunnabbi eza William Miller, kati kyafuuse akabonero k'okutamiira kw'abennyooma abafuga abantu ba Yerusaalemi. Obubonero obuyungiddwa ku "the daily," mu kitabo kya Danyeri bwayaka ng'enjuba bwe bwategeerebwa mu essanduuko ya Miller ku ntandikwa ya Adiventizimu; naye mu nnaku ez'enkomerero amazima ago gayaka emirundi kkumi okusinga, kubanga omuwendo kkumi gwe kabonero k'okukemebwa, era eri Isirayiri ey'edda okukemebwa okwa kkumi kwe kwali okusembayo.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Abafalisaayo ab'amulembe guno "bakakasizza" nti "ebikolwa bya Kristo" bivudde mu "ebitongole bya Setaani," era ne bayita obupagani "obuyinza obutukuvu bwa Katonda."
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
Abaferisa baayonoona eri Omwoyo Omutukuvu. Ekirabo kyabwe eky'okwogera baakikozesa okuvumira Omununuzi w'ensi, era Malayika omuwandiisi yawandiika ebigambo byabwe mu bitabo eby'eggulu. Baagamba nti obuyinza obutukuvu bwa Katonda, obwalabikira mu mirimu gya Kristo, bwali bwa Setaani. Tebaasobola kugaana emirimu gye egy'ekitalo, newaakubadde okugireetera ku nsonga ez'obutonde, kyebaava bagamba nti, 'Biri mirimu gya Setaani.' Mu butakkiriza baayogera ku Mwana wa Katonda ng'omuntu wa bulijjo. Emirimu egy'okuwonya egyakolebwa mu maaso gaabwe, emirimu gye tewali muntu yali agikoze wadde asobola okugikola, gyali okulabisibwa kw'obuyinza bwa Katonda; naye baamuwera Kristo omusango nti ali mu mukago ne magombe. Abakakanyavu, ab'ekikambwe, ab'emitima egy'ekyuma, ne basalawo okuggala amaaso gaabwe eri obujulizi bwonna, era bwe batyo ne bakola ekibi ekitasonyiyibwa. Manuscript Releases, Ekitundu 4, omuko 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Tujja kwongera okwekenneenya okweyongera mu bumanyi, okwo kwabikkuliddwa mu ntambula y’omulayika asooka, mu kiwandiiko ekiddako.