When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.
Bwe ennyanga entono eya Loma eyimiririddwa mu bitundu eby’omwenda okutuuka ku kkumi n’ebiri mu Danyeri essuula munaana, kiba kabonero akayonoonese, kubanga kaba kabonero ak’omuntu ayambala ebyambalo eby’omukazi nga musajja oba eby’omusajja nga mukazi, ng’akyukaakyuka wakati w’obusajja n’obwakazi. Kikyenderanira n’okutegeera kw’Abamillerite nti Loma yayimiririrwamu mu bitundu bibiri: ekisooka kye byobufuzi eby’Obuloma, n’ekyokubiri kye by’ekkanisa eby’Obuloma; naye olw’okukyukaakyuka kw’obusajja n’obwakazi mu bitundu ebyo, ennyanga entono ebeera ebweru w’omulirirwano ogw’ebyafaayo n’ogw’obunnabbi (eyonoonese). Naye buli kimu ku bitundu bino ebina kiyimirira ebyafaayo ebikwatagana nnyo n’ebyobufuzi eby’Obuloma oba n’eby’ekkanisa eby’Obuloma. Loma ey’abapagani yanyigirizanga buli eyagaana obuyinza bwayo obw’Empaaya, naye obunyigirize bwa Loma ey’obupapa (enkazi) obuli mu kitundu eky’ekkumi, bukolekedde ddala ku ggulu.
In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.
Mu ntegeera y’Abamillerite nti Roma ye yali obwakabaka obw’okuna era obw’enkomerero, okukyukakyuka okuva ku gavumenti okudda mu kkanisa, ne ku gavumenti ne ku kkanisa nate, tekwandibadde nsonga gye baalowozangako nnyo. Baali balabye okusakanikirana kw’ebyuma n’emmata mu bigere by’ekifaananyi mu kitabo kya Danyeri, essuula ey’okubiri, ne bakiraba nga kyalaga emitendera ebiri egy’Obwakabaka bwa Roma, nga tebalowooza ku kunnyonnyola mpolampola ey’ebyafaayo egassaawo obwakabaka obw’okuna n’obw’okutaano. Bategeerera bwe bumu ne ku essuula ey’omusanvu, we waliwo empondo eyogeranga ebigambo ebikulu okumusoomooza Oyo Ali Waggulu Ennyo, nga empondo ssatu zaaggyibwamu ku mpondo kkumi ezasooka ez’ekisolo kya Roma. Wadde nga Miller yandiba nga yakkiriza okukyukakyuka kw’obusajja n’obukazi mu olunyiriri olw’omwenda okutuuka ku olw’ekkumi n’ebiri, kino tewandibadde kya mugaso nnyo mu ntegeera ye nti obwakabaka obw’okuna bwe bwa Roma. Mu ntegeera y’Abamillerite, obwakabaka obw’okuna bwaggwa mu 1798, era ekintu eky’obunnabbi ekyaddirira kyali Okujja okw’okubiri kwa Kristo.
The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.
Ennyanga ey’obuwala eraga omukazi akola obwenzi bw’omwoyo awamu n’ennyanga ey’obusajja, era eyimirizibwa mu nnyiriri ekkumi n’ekkumi n’ebiri.
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Era ne likula nnyo okutuukira ddala ku ggye ery’omu ggulu; ne lisuula ku nsi abamu ku ggye n’ebimu ku emmunyeenye, ne libinyirira. Danyeri 8:10.
The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.
Obutulugunya obw’obuyinza bw’obupapa bwali buwerekeze ku Bukristaayo (eggye ery’omu ggulu), era mu lunyiriri olw’ekkumi n’ebiri Loma ey’obupapa (ekikazi) efuna amaanyi okutuukiriza omulimu gwaayo ogw’obutemu ng’ayita mu kyonoono ky’okukola obwenzi n’abakabaka b’e Yolopa.
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Era eggye lyamuwebwa olw’obujeemu okulwanyisa ekiweebwayo ekya buli lunaku; ne lyasuula amazima ku ttaka; ne lyakola, ne lyagenda bulungi. Danyeri 8:12.
The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
‘Host’ eri mu lunyiriri eryo kiyimirira amaanyi g’amagye agaweebwa Obwapapa “against the daily.” Ekigambo “against” kitegeeza “from.” Okuva eri bassekabaka ab’obuhedeni ab’e Bulaaya (Roma ey’obuhedeni), abaakiikirirwa “the daily,” obuyambi bw’amagye (an host) bwaweebwa Obwapapa olw’obujeemu. Okuyunga Ekkanisa ne Gavumenti, nga Ekkanisa y’efuga enkolagana eyo, kye “obujeemu.” Wayini ey’obujeemu obwo ye musaayi gw’Abakristaayo. Awo bwe Obwapapa bwafuna okuddukanya amagye ga Roma ey’obuhedeni, Roma ya Papa (“it”) “yasuula amazima mu ttaka; n’ekolera, era n’efuna omukisa.”
In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:
Mu Danyeri essuula 11, olunyiriri 31, okuwaayo kw’amagye eri Roma ey’obwapapa nako kulagiddwa:
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Era amaanyi ge galimuyimirira ku ludda lwe, ne gayonoona awatukuvu aw’amaanyi, ne gaggyawo ekiweebwayo ekya buli lunaku, ne gateeka ekikolerwa eky’ennyinyala ekireeta okuzikirira. Danyeri 11:31.
The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.
Olunyiriri luno lulambulula okukyuka okw’ebyafaayo okuva e Roma ey’Abapagani okutuuka e Roma ey’obwa Papa. Mu lunyiriri, ‘emikono’ kitegeeza abakabaka b’e Yooropa abaayatandika okuyimirira ku ludda lw’obwa Papa, nga batandikira ku Clovis, kabaka w’Abafalanku (Bufalansa), mu mwaka 496. Abo abayitibwa ‘emikono’ era baatobya ‘ekifo ekitukuvu eky’amaanyi’ (ekibuga Roma) okuyitira mu ntalo eziyitiridde okuva mu kyasa eky’okuna okutuuka mu mwaka 538. Era ‘emikono’ baaggyawo okuwakanya kw’Abapagani okwali kuziyiza okweyongera waggulu kw’obwa Papa, era mu mwaka 508, okuwakanya kw’Abapagani kwali kuwedde.
The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.
Ekigambo ekivvunulwa nga "take away", kye kigambo ky’Olwebbulaniya "sur" era kitegeeza "okujjawo". "Amagye" gatteeka "ekivve ekireeta obuzikiriza" (obufuzi bwa Papa) ku ntebe y’obufuzi bw’ensi mu mwaka gwa 538. Mu Daniel essuula 8, olunyiriri 12 bwe kiraga nti "eggye" lyaweebwa eri "little horn" ey’obukyala, kino kikkiriziganya n’obujulizi bw’olunyiriri 31 olw’essuula 11. Ekitabo ky’Okubikkulirwa nacyo kiwa obujulizi ku mazima gimu mu ssuula 13.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Era ensolo gye nnalaba yali ng’engo, amagulu gaayo nga amagulu g’eddubu, n’akamwa kaayo nga akamwa k’empologoma; ne ddalagooni n’amuwa obuyinza bwe, n’entebe ye, n’obuyinza obunene. Okubikkulirwa 13:2.
Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”
Sister White ategeeza mu lwatu nti ekisolo eky’olunyiriri olw’okubiri kye Papasiya, era nti omusota oguli mu olunyiriri olwo ye Loma ey’obupagani. Loma ey’obupagani yawa Papasiya ebintu bisatu: "amaanyi ge, n’entebe ye, n’obuyinza obukulu."
The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”
Obuyinza bw’amagye bwaweebwa Roma ey’obupagani, nga kutandika ne Clovis mu mwaka gwa 496. “Entebe” ey’okufugirako, yaweebwa obwa Papa mu mwaka gwa 330, bwe Kayisaali Konstantino yasengulira ekibuga kye ekikulu e Konstantinopoli, n’asigaza ekibuga kye ekikulu eky’edda, Roma, mu buyinza bw’ekkanisa ya Papa. Mu mwaka gwa 533, Kayisaali Yustiniyano yalagira nti Papa ye mutwe gw’ekkanisa era ye alongoosa abalebera mu by’eddiini, n’awa Papa ow’e Roma obuyinza bwe obukulu. Olunyiriri olw’ekkumi n’ebiri mu ssuula munaana eya Danyeri, lulaga ekiseera lwe “eggye” lyawaebwa, era amazima ago ag’obunnabbi gasimbiddwa ku bujulizi bungi. Okuviira ddala mu kiseera ekyo (nga kutandika mu mwaka gwa 496), obwa Papa ne bukulaakulana.
It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.
Kyagenda kweyongera "okukola" era ne "okuganjula" okutuusa ku nkomerero y'ekiruyi ekyali ku bwakabaka obw'amambuka bwa Isirayiri, ekyaggwa mu 1798, era Obwa Papa ne bufuna ekiwundu eky'okufa.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeeyimusa, era alyeekulumbaza okusinga buli katonda, era anaayogera ebigambo ebyewuunyisa ku Katonda ow’abakatonda, era alibeera mu buwanguzi okutuusa nga ekiruyi kinaatuukirizibwa: kubanga ekyo ekyasalibwawo kijja kukolebwa. Danyeri 11:36.
Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.
Olunyiriri olw’ekkenda mu Ssuula ey’Omunaana, lulaga Loma ey’obusajja (Loma ey’obupagani), era lukiikirira enteekateeka y’okuwangula ey’ebitundu bisatu gye Loma ey’obupagani yatuukiriza, era nga y’eraga ebifo ebisatu eby’ensi ebyandibadde biwanguddwa, Loma ey’ePapa esobole okuteekebwawo ku nnamulondo y’ensi, nga bwe kiragibwa olw’ennyanga essatu ezaggibwawo mu mizi mu Ssuula ey’Omusanvu. Ebyokuwangula eby’ebitundu bisatu byombi eby’a Loma ey’obupagani n’eya Papa, byakiikirira ebiziyiza ebisatu eby’eby’ettaka eby’a Loma y’omu biro bino, mu nnyiriri 40 okutuuka ku 43 ez’e Danieli essuula 11. Ate mu Ssuula ey’Omunaana, olunyiriri 11, ennyanga entono ey’obusajja (Loma ey’obupagani) ereetebwa mu kifaananyi nate. Mu lunyiriri olwo, entegeera entukuvu ya kakafu nnyo, okutuusa nti abasajja abenyooma abafuga Yerusaalemi baawalirizibwa okuyingiza obulimba bungi obw’eddiini okuzimba essinziro lyabwe ery’eky’obufere.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Weewaawo, yeekulisa okutuuka ddala eri omulangira w’eggye, era ku lulwe ekiweebwayo kya buli lunaku ne kyaggibwawo, n’ekifo ky’ekitukuvu kye ne kyasuulibwa wansi. Danyeri 8:11.
As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.
Nga tutandika okukwatako ensimbi enkopi n’amayinja ag’omuwendo ag’obulimba agaleteddwa mu Adiventisimu okuva mu 1863, kigwanidde okulabibwa nti Adiventisimu yeenyumirizaamu obukugu bbiri obw’omu by’eddiini, nga bubeera ensise gye ekozesamu okunyweza enjigiriza z’ObuProtesitanti obuvuddemu ku mazima n’ObuKatoliki. Ebyo abannyonnyozi b’eddiini b’Adiventisimu ab’omu kiseera kino bye bagamba bya nti: be bannanyini bukugu mu byafaayo bya Bayibuli, oba be bannanyini bukugu mu nnimi za Bayibuli. Engeri gye bateeka mu nkola olunyiriri lw’Ebyawandiikibwa eraga nti Ekigambo ky’obunnabbi kibafuuse ng’ekitabo ekikasiddwa, era kiraga nti okweyita kwabwe okuba ab’amagezi mu nnimi za Bayibuli si kirala wabula kulabika kw’obufalisaayo okw’omu kiseera kino.
First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.
Okusooka, balabiririra okukyusakyuuka kw’obulili okuli ku linyanga lito mu nnyiriri 9 okutuuka ku 12. Singa baali ddala abakugu mu lulimi Olwebbulaniya, tebandibadde bagaana, wadde okukendeeza ku mazima nti Daniyeri mu bugendererwa yakozesa okukyusakyuuka kw’obulili mu nnyiriri ezo. Olunyanga olutono luyimirizibwa mu bulili bwombi, era obulili obwo bukyusakyuuka nga buva wano ne budda awo mu nnyiriri ezo. Abanonyereza ku ddiini bagerageza okukisa amazima ago mu ffujjo n’ensimbi za bulimba, kubanga kiraga bulungi nti olunyiriri 11 lulaga Roma ey’abapagani, si Roma ya Papa. Weewaawo bagumiriza nti olunyanga olutono olw’olunyiriri 11 ye Papa, ate mu mazima lwo lulaga Roma ey’abapagani.
Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).
Bwe kikkirizibwa nti ku nnyiriri ennya ezikwata ku mpembe entono, ebbiri ziri mu ngeri ey’obusajja ate ebbiri mu ngeri ey’obuwala, kiba kyangu okuteekamu amazima g’ebyawandiikibwa nti omukazi mu bunnabbi bwa Bayibuli ayimirira Ekkanisa, ate omusajja ayimirira obuyinza bwa gavumenti. Okumanya kino kikkiriza buli ayagala okulaba nti empembe entono ey’olunyiriri olw’ekkumi n’emu ye Loma ey’obusajja (Loma ey’Abapagani), so si Loma ey’obuwala (Loma ey’Obwapapa).
The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”
Ekyawandiiko ekyo kale kitegeerekebwa nga kiyigiriza nti Loma ey’obupagani (ye) yeeyagulumiza n’okutuuka okwenkanankanya n’Omulangira w’eggye, nga bwe yakola Loma ey’obupagani lwe yamutwala n’amussa ku musaalaba e Kalivari. Ssi kyokka nti Loma ey’obupagani yeeyagulumiza okulwanyisa Kristo ku musaalaba, wabula ekyawandiiko kigamba nti ku lulwe (Loma ey’obupagani) "ekiweebwayo eky’obwabulijjo kyaggibwawo."
In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.
Mu kitabo kya Danyeri mulimu ebigambo bibiri eby’Olwebbulaniya ebivvunulwa byombi nti “okuggyawo.” Ebigambo bye “sur” ne “rum”. Ebigambo byombi bikozesebwa mu buweereza bw’ewatukuvu. “Sur” kitegeeza okuggyawo oba okuggya, era bwe baaggyangawo evvu ku kyoto mu watukuvu, ekigambo ekyakozesebwanga okulaga okuggibwawo kw’evvu kye “sur”. Ekigambo “rum” kitegeeza okuyimusa waggulu n’okugulumiza, era bwe kabona ewatukuvu yali alina okuyimusa ekiweebwayo ekikubisibwa, yali “rum” (okuyimusa) ekiweebwayo. Mu lunyiriri olw’ekkumi n’emu, Roma ey’Abapagani (“ekya bulijjo”) yandibadde “rum” (okuggyawo) obupagani nga eyimusa waggulu era ng’egulumiza eddiini y’obupagani.
Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.
Loma ey'obupagani yandiyimusa era n'egulumiza eddiini y'obupagani. Abasomi b'eddiini ba Abadiventisiti abalanga nti balina obukugu mu nnimi za Bayibuli balondawo okutwala buli we wabaawo "take away" mu kitabo kya Danyeri ng'ekitegeeza "remove". Baleemererwa okukkiriza eng eri Danyeri gy'awandiika ey'enjawulo era ey'obulambulukufu, era bwe batyo ne beeteeka waggulu wa nnabbi Danyeri.
The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”
Abasomi b’eddiini abeyisa nti bamanyi ennimi za Baibuli baleeta ensonga okutegeeza lwaki Danyeri yayagala okutegeeza ekintu kye kimu, nga n’akozesa ebigambo bibiri eby’enjawulo. Bawa okunoonyereza okwawanvu era okunyogovu ku bigambo okuwagira ebyo bye bagamba eby’obulimba. Abasomi b’eddiini abeyisa nti bamanyi ebyafaayo bya Baibuli bagamba nti okukozesa okw’ekyamu kusinzira ku kumanya nti mu biseera eby’enjawulo eby’ebyafaayo ekigambo kye kimu kisobola okutegeeza ekirala; n’olwekyo, Danyeri bwe yakozesa ebigambo bibiri eby’enjawulo, omukugu mu byafaayo yekka y’ayinza okumanya ddala kye yayagala okutegeeza. Kikulu nnyo okuzuula enkola bbiri ez’ekyamu zino kubanga zikozeebwa emirundi mingi abasomi b’eddiini abagezaako okwekweka okuva mu nkola ya "layini ku layini".
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Weewaawo, yeekulisa okutuuka ddala eri omulangira w’eggye, era ku lulwe ekiweebwayo kya buli lunaku ne kyaggibwawo, n’ekifo ky’ekitukuvu kye ne kyasuulibwa wansi. Danyeri 8:11.
The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”
Ekigambo ekivunuddwa nga "okuggyibwawo" mu lunyiriri olwo kitegeeza "okulinnyisa n’okukuza". Tekitegeeza kuggyawo. Ensonga eno ereeta obutategerekeka n’obutakkanya eri abayigirize b’eddiini b’Abadiventisti, kubanga ebiteeso byabwe tebigumira mu kukebera okutono ku lunyiriri olwo bwe wateekebwako ennyinnyonnyola entuufu y’ekigambo Daniyeri kye yakozesa. Bagamba nti ejjembe ekitono eky’olunyiriri olwo ye Ruma ey’obwa Papa, era olwo olunyiriri lusomebwa nti "ku lulwe" (Ruma ey’obwa Papa) "ekya buli lunaku kyaggyibwawo."
They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.
Bo ddala tebalina buzibu kuteekamu ekigambo ekyongereddwako, ekyo Sister White agamba mu lwatu nti kyongereddwako olw’amagezi g’abantu era tekikwata ku kyawandiiko.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
Awo ne ndaba ebikwata ku ‘eky’abulijjo’ (Danyeri 8:12) nti ekigambo ‘ekiweebwayo’ kyongerwako olw’amagezi g’abantu era tekiri mu mwandiko, era nti Mukama yawa abo abaalangirira obubaka bw’essaawa ey’okusalira omusango entegeera entuufu ku kyo. Ebyawandiikibwa ebyasooka, 74.
They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.
Bakitwala nti “eky’obulijjo” kye buweereza bwa Kristo mu kifo ekitukuvu, bw’atyo “ssaddaaka ey’obulijjo” ewagira endowooza nti “eky’obulijjo” kye mulimu gwa Kristo ogw’okuwaayo ssaddaaka mu kifo ekitukuvu eky’omu ggulu. Naye okusikirizibwa kulaga nti ekigambo “ssaddaaka” “tekiri mu kiwandiiko.”
When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.
Bwe abatamivu ba Efulayimu bategeeza nti "ekya buli lunaku" kye kuweereza kwa Kristo mu Watukuvu, olwo olunyiriri lwandisomeddwa nti, "ekya buli lunaku kyaggyibwawo naye" (Loma ey'obwa Paapa), oba lwandisomeddwa nti, "mu buyinza bwa Paapa, okuweereza kwa Kristo mu Watukuvu kwaggyibwawo." Mazima ddala bayigiriza obulimba buno. Basimbirira ku nti okuyita mu kizikiza ky'obufuzi bwa Paapa okutegeera okw'amazima ku kuweereza kwa Kristo mu Watukuvu kwaggyibwawo mu mitima gy'abantu.
Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?
Naye ekigambo ekivvuniddwa “okuggyawo” tekitegeeza kuggyawo, wabula kitegeeza okutumbula era okutendereza. Singa abo abeeyita abakugu mu nnimi za Bayibuli bandikozezza obutuukirivu ku makulu g’ekigambo ky’Olwebbulaniya “rum” ku kyawandiikibwa ekyo, entuvvuunulwa yaabwe yandyetagisa okugamba nti, “mu buyinza bwa Papa, obuweereza bwa Kristo mu Watukuvu bwatumbulwa ne bwatenderezebwa.” Lwali ddi obukulembeze bwa Papa lwe bwatumbula ne bwatendereza Kristo?
They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.
Bagezaako okuyisa amakulu g’ekigambo ky’Olwebbulaniya "sur" ku kigambo ky’Olwebbulaniya "rum." Danyeri akozezza ekigambo "sur", ekitegeeza okuggyawo, nga akigatta ku "ekya bulijjo" mu byawandiiko ebirala ebiri, naye mu olunyiriri olw’ekkumi n’emu, Danyeri yalonda ekigambo "rum" ekitegeeza okuyimusa n’okukuza. Si kyokka nti engano ezikwata ku lunyiriri luno za busirusiru olw’okukyamiza amakulu g’ekigambo ekyavvunulwa nga "okuggya," naye tewaaliiko kaseera konna we obuweereza bwa Kristo mu Watukuvu bwaggibwawo ku bantu mu ngeri yonna.
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.
Naye oyo, kubanga abeerawo emirembe gyonna, alina obwakabona obutakyusibwa. Kyava asobola okulokola ddala abo abajja eri Katonda okuyita mu ye, kubanga abeera mulamu emirembe gyonna okubasabirira. Abaebbulaniya 7:24, 25.
To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!
Okugamba, nga bwe bakola abayigirize eby’eddiini b’Abadiventisiti, mu kaweefube w’okunyweza okukozesa kwabwe okutali kwa mazima ku lunyiriri olwo, nti waaliwo ekiseera mwe Obupaapaali bwakozesa amaanyi agamu okuggyaawo okusabirira kwa Kristo mu Watukuvu, kikontana n’amagezi!
But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.
Naye abakyeyigiriza b’eddiini tebayigiriza nti olunyiriri lulaga nti Obupapa bwatumbula era ne bugulumiza obuweereza bwa Kristo mu Watukuvu. Beewala amakulu g’ebigambo bya Danyeri, n’obulagirizi bwa Ellen White obwakwatibwako Omwoyo Omutukuvu, ne bayigiriza bye basalawo okuyigiriza newankubadde obujulizi bw’ebigambo bya Danyeri.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Weewaawo, yeekulisa okutuuka ddala eri omulangira w’eggye, era ku lulwe ekiweebwayo kya buli lunaku ne kyaggibwawo, n’ekifo ky’ekitukuvu kye ne kyasuulibwa wansi. Danyeri 8:11.
The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.
Abannyonnyozi b’eddiini bayigiriza nti ennyiriri eyo kitegeeza nti, “mu buyinza bwa Papa, obuweereza bwa Kristo mu Weema entukuvu bwaggyibwawo,” era okuggibwawo kw’obuweereza bwa Kristo mu Weema entukuvu mu birowoozo by’abantu kuwagirizibwa olw’ensonga nti nga kikwatagana n’okuggibwawo okwo, ekifo ky’ekitukuvu kya Kristo “kyasuulibwa wansi.” Tewali nnyiriri n’emu mu Kigambo kya Katonda eraga nti Ekitukuvu eky’omu ggulu—ewo Kristo akolerayo obutabaganya bwe—kyaakaba kisuuliddwa wansi. Era tewali na kitundu kya Baibuli kiraga nti ggulu lenkalakalira—“ekifo eky’ekitukuvu kye”—lyaakaba lisuuliddwa wansi. N’ate, abannyonnyozi b’eddiini beeteeka waggulu wa nnabbi Danyeri, kubanga bawaliriza nti “ekifo eky’ekitukuvu kye” ekiri mu nnyiriri eyo kitegeeza Ekitukuvu kya Katonda, newakubadde nga Danyeri ayigiriza ekivuganya ddala ekyo.
The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.
Abo abeeyita abakugu mu lulimi Olwebbulaniya bagumira nti mu olunyiriri olwo ekigambo ky’Olwebbulaniya "rum," kyetaagisa kitegeerekebwa nga kirina amakulu g’ekigambo ky’Olwebbulaniya "sur." Era bagumira nti ekigambo ky’Olwebbulaniya "miqdash" kyetaagisa kitegeerekebwa ng’ekigambo ky’Olwebbulaniya "qodesh." "Miqdash" ne "qodash" bivvunulwa byombi nga "ekifo ekitukuvu" mu kitabo kya Danyeri, naye birina amakulu ag’enjawulo. "Miqdash" kiyimirira ekifo ekitukuvu kyonna, oba ekya Katonda oba ekya bapagani. Ekigambo ekyo kigazi ekikwata ku bifo ebitukuvu byonna, naye "qodesh" kikozesebwa mu Baibuli yokka okulaga ekifo ekitukuvu kya Katonda.
Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.
Danyeri yamanya enjawulo wakati w’ensinzizo ey’abapagani n’ensinzizo ya Katonda. Singa Danyeri yabadde agenda okulaga ensinzizo ey’abapagani, yandikozesa ekigambo "miqdash." Kinkwasa nnyo nti abo abagambibwa nti bakugu mu lulimi lw’Olwebbulaniya tebakwata ku nsonga nti mu minnyiriri ennya egiddirira, Danyeri akozesa ebigambo byombi emirundi esatu. Engeri Danyeri gy’akozesa ebigambo byombi eby’Olwebbulaniya, ebyo byombi ebivunulwa "ensinzizo," eraga amakulu Danyeri ge yali agenderedde ategeerekebwe.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.
Era yeeyongera okwekulumbazza okutuuka ne ku muduumizi w’eggye; era ku lulwe ekiweebwayo ekya buli lunaku kyaggibwawo, n’ekifo eky’obutukuvu kye ne kisuulibwa wansi. Era eggye ne limuweebwa okulumba ekiweebwayo ekya buli lunaku olw’ebyonoona; ne lisuula amazima wansi, era ne likola ne lyeegasa. Awo ne mpulira omutukuvu omu ng’ayogera, omutukuvu omulala n’agamba oyo omutukuvu eyali ayogera nti, ‘Okubonekerwa okw’ekikwata ku kiweebwayo ekya buli lunaku, n’okujeemera okuleeta okuzikirira, okutuusa ekitukuvu n’eggye byombi okukandagirirwa wansi w’ebigere, kunaabanga okumala bbanga ki?’ N’aŋŋamba nti, ‘Okutuusa ennaku enkumi bbiri mu bikumi bisatu; olwo ekitukuvu kiritukuzibwa.’ Danyeri 8:11-14.
In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.
Mu kitundu kennyini ky’Ebyawandiikibwa ekirimu ensibuko y’obwadiventisiti, Danyeri akozesa ebigambo bibiri eby’enjawulo mu Lwebbulaniya, ebyombi bitapululwa nga ‘sanctuary’. Mu nnyiriri kkumi n’asatu ne kkumi n’ennya, Danyeri yasalawo okukozesa ekigambo ky’Olwebbulaniya ekitegeeza ‘sanctuary’, ekikozesebwa mu Byawandiikibwa kyokka okulambulula ekifo ekitukuvu kya Katonda; naye mu nnyiriri kkumi n’emu, Danyeri yakozesa ekigambo ky’Olwebbulaniya ekya bulijjo ekisobola okutegeeza ekifo ekitukuvu kya Katonda, oba essabo ery’abapagani.
If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”
Singa Daniyeri yandibadde ayagala okulaga nti "ekitukuvu" ekiri mu lunyiriri olw'ekkumi n'emu kye kitukuvu kya Katonda, yandikozesezza ekigambo gimu ky'Olwebbulaniya kye yakozesa emirundi ebiri mu nnyiriri ssatu eziddako. Kya lwatu ddala nti Daniyeri yali akola obuwawule wakati w'ekitukuvu ky'abapagani mu lunyiriri olw'ekkumi n'emu, n'ekitukuvu kya Katonda mu lunyiriri olw'ekkumi n'asatu n'olw'ekkumi n'enna! Naye abanywi b'ekitamiiza ba Efulayimu bagamba nti "ekifo eky'ekitukuvu kye" ekyasuulibwa wansi mu lunyiriri olw'ekkumi n'emu, kyali ekifo eky'ekitukuvu kya Katonda, newaakubadde nga beewala ekigambo "ekifo".
They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.
Bayigiriza nti obwa Paapa bwaggyaawo obuweereza bwa Kristo obw'okwegayirira era ne bwasuula wansi amazima g'ewatukuvu ery'omu ggulu. Naye Danyeri yategeeza bulungi nti ekigambo 'ewatukuvu' mu luyiriri lwa kkumi n'emu si ewatukuvu lya Katonda, wabula ewatukuvu ly'abapagani. Era yategeeza bulungi nti si 'ewatukuvu' lyasuulibwa wansi, wabula 'ekifo' ky'ewatukuvu lye.
Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.
Nga bagaana okukkiriza enkyukakyuka ezikolebwa nga kigendererwa mu njogera ey’obusajja n’obukazi mu olunyiriri olw’omwenda okutuuka ku kkumi n’abiri, abateesi b’eddiini ab’emulembe baatwala ennyonnyola ya “ekya buli lunaku” eyava mu Protesitanti abajeemu, ne batandika okuzimba omusingi ku musenyu gw’obwegerezerezo bw’abantu, ennono n’empisa. Bwe batuuka ku lunyiriri olw’ekkumi n’emu, ne bagaana n’amagezi agateereddwamu Omwoyo Omutukuvu aga Sister White agaayolesa nti okutegeera kwa Miller ku “ekya buli lunaku” ng’obupagani kwali kituufu, ne batandika okukozesa obukodyo bw’okukyamya n’obwegerezerezo okulwanirira okwagala kwabwe ku njigiriza y’eddiini eya Kaatoliki ne Protesitanti.
They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.
Bakyusa Loma y’Abapagani ne bagifula Loma ey’ObuPpapa mu olunyiriri, era bannyigiriza amakulu g’ekigambo ‘okuggyawo’ ku kigambo ekitegeeza ‘okulinnyula waggulu n’okugulumiza’. Bategeeza akabonero ka Setaani ‘the daily’ ng’akabonero ka Katonda, era ne basimbirira nti yeekaalu y’Abapagani ye yeekaalu ya Katonda, nga beewala okwogera butereevu ku ‘kifo’ ky’ekitukuvu. Ate ‘abatasoma’ (nga Isaaya bw’abalambulula), abajja kutegeera yekka singa ‘abasomi’ babagamba nti bwe kiri, bakkiriza essowani y’engero z’obulimba, ne beewetera okuzikirira.
We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.
Tujja okugenda mu maaso n’okwekenneenya okweyongera kw’obumanyi okwayimiririzibwa ng’amajjinja ag’omuwendo mu kirooto kya Miller mu kiwandiiko ekiddako.
“The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.
Omutume Pawulo atulabula nti, “abamu banaava mu kukkiriza, bawuliriza emyoyo egy’okulimba n’enjigiriza za badayimooni.” Kino kye tuyinza okusuubira. Ebigezo byaffe ebikulu ennyo bijja okuva ku kibiina ky’abo abaali bawagira amazima, naye ne bakivuddeko ne bafuuka ab’ensi, ne bakinyigiririra mu bigere byabwe mu bukyayi n’okunyooma. Katonda alina omulimu gwe yawadde abaddu be ab’esiigwa okukola. Okulumba kw’omulabe kusaanidde okuddizibwaamu n’amazima g’ekigambo kye. Obulimba busaanidde okubikkulibwa, enneyisa yaabwo entuufu erabisibwe, era omusana gw’amateeka ga Yakuwa gusaanidde gumasamase mu kizikiza ky’empisa eky’ensi. Tusanidde okwanjula ebyo ekigambo kye by’ekisaba. Tetujja kubalibwa nga tetulina musango singa tusuulirayo obuvunaanyizibwa buno obukakafu. Naye nga tulwanirira amazima, tuleme okwewozaako ffe bennyini, ne tutonda akatujju kubanga tuyitiddwa okutikka okunyoomebwa n’okulyazamirwa. Tuleme okwesonyiwa ffe bennyini, naye tulwanire nnyo amateeka g’Oyo Ali Waggulu Ennyo.
“Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’
Agamba omutume nti, ‘Ekiseera kirijja lwe tebaligumira okuyigiriza okutereevu; naye, nga bagoberera okwegomba kwabwe, balikuŋaanya abayigiriza abangi, kubanga beegomba okuwulira ebyo byebayagala; era balikyusa amatu gaabwe okuva ku mazima, ne bakyukira engero ez’obulimba.’ Ku buli ludda tulaba abantu nga batwalibwa mangu mu buwaŋŋanguse olw’ebirowoozo eby’obulimba by’abo abaggyamu amaanyi ekigambo kya Katonda; naye bwe babaleetera amazima, bajjuzibwa obutagumiikiriza n’obusungu. Naye okukubiriza kw’omutume eri omuddu wa Katonda kwe kugamba, ‘We kuume mu byonna, ggumira obubonoobono, kola omulimu gw’omubuulizi w’Enjiri, okakase ddala okuweereza kwo.’ Mu mulembe gwe, abamu baava mu nsonga ya Mukama. Awandiika nti, ‘Demas yandese, kubanga yayagalira ensi eno ey’omu kiseera kino;’ era nate agamba nti, ‘Aleksanda omukolese w’ekikomo yankola bubi bungi: Mukama amusasule ng’emirimu gye bwe giri: era naawe omwegendereko; kubanga yawakanya nnyo ebigambo byaffe.’
“Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.
Bannabbi n’abatume baayitamu ebigezo ebifaanaganako eby’okuwakanyizibwa n’okunyoomerwa, era n’Omwana gw’endiga wa Katonda ataliiko kamogo yagezebwa mu nsonga zonna nga ffe bwe tugezebwa. Yagumiikiriza okuwakanyizibwa kw’abayonoonyi okumuvuganya ye kennyini.
“Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.
Buli kulabula okw’omu kiseera kano kuteekwa okuweebwa mu bwesigwa; naye, ‘omuddu wa Mukama tabeeranga wa kulwana, naye abeere n’empisa nnungi eri abantu bonna, asobole okuyigiriza, omugumiikiriza; mu bukkakkamu ng’abuulira abo abawakanya.’ Tuteekwa okusiima n’okukuuma mu bwegendereza ebigambo bya Katonda waffe, tulyoke tutayonoonebwa olw’enkola z’obulimba ez’abo abaava mu kkiriza. Tuteekwa okuziyiza omwoyo gwabwe n’okukosa kwabwe nga tukozesa ekyokulwanyisa kye kimu Omwami waffe kye yakozesa bwe yateereddwaako omulangira w’ekizikiza—‘Kiwandiikiddwa.’ Tuyige okukozesa ekigambo kya Katonda n’obukugu. Okukubiriza kwekuno, ‘Weeyongere okwekenneenya, olyoke okwatirwe obukkirizibwa eri Katonda, omukozi atetaaga okwenyooma, alongoosa bulungi ekigambo ky’amazima.’ Kiteekwa okubaawo omulimu ogw’amaanyi, n’okusaba okw’amaanyi, n’okukkiriza, okusisinkana obukyamu obuziringirize bw’abayigiriza ab’obulimba n’abalyazaayaza; kubanga, ‘mu nnaku ez’oluvannyuma ebiseera eby’akabi bijja okujja. Abantu bajja kuba baagala be bo bokka, abayayi, baweewaana, b’amalala, bavuma, abatawuliriza bazadde baabwe, abatamwebaza, abatalina butukuvu, abatalina kisa kya buzaaliranwa, abamenya endagaano, abalumiriza mu bulimba, abatalina kwefuga, abakambwe, abanyooma abo abakola obulungi, abajeemu, abakambwe mu mutwe, ab’emitima egyeyekulumbaza, abaagala eby’okwesanyusa okusinga abaagala Katonda; nga balina ekifaananyi ky’obutukuvu, naye bagaana amaanyi gaakyo: abo weewalenga.’ Ebigambo bino biraga engeri y’abantu be baddu ba Katonda balisanga. ‘Abalumiriza mu bulimba,’ ‘abanyooma abo abakola obulungi,’ bajja kulumba abo abeesigwa eri Katonda waabwe mu mulembe guno oguyonoonese. Naye omubaka wa Eggulu ateekwa okulaga omwoyo ogwalabikira mu Mukama waffe. Mu kweetoowaza n’okwagala ateekwa okukola olw’obulokozi bw’abantu.
“Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.
Paulo ayongerayo okwogera ku abo abawakanya omulimu gwa Katonda, ng’abagerageranya n’abasajja abaali balwana n’ab’eesigwa mu biseera bya Isiraeri ey’edda. Agamba nti: ‘Kati nga Jannes ne Jambres baayimirira Musa, ne bano nabo bwe batyo bawakanya amazima; basajja ab’emitima egyonoonese, abagaanibwa mu by’okukkiriza. Naye tebagenda kusonga wala: kubanga obusirusi bwabwe bujja kwolesebwa eri abantu bonna, nga n’obwabwe bwe bwali bweyolesa.’ Tutegeera nti ekiseera kijja nga obusirusi obw’okulwana ne Katonda bujja kwolesebwa. Tuyinza okulindirira mu bukkakkamu, nga tugumiikiriza era nga twesiga, newaakubadde bangi batwogera bubi era ne batunyooma; kubanga ‘tewali kyama ekitalyolesebwa,’ era abo abassaamu Katonda ekitiibwa naye anabassaamu ekitiibwa mu maaso g’abantu n’abamalayika. Tuyitiddwa okugabana mu okubonaabona kw’abalongoosa eddiini. Kiwandiikiddwa nti, ‘Okunyooma kw’abo abaakunyooma kwagwa ku nze.’ Kristo ategeera ennaku zaffe. Tewali n’omu ku ffe ayitiddwa okwetikka omusaalaba yekka. Omubonabona owa Kalivari akwatibwa mu mutima olw’ennaku zaffe, era nga bwe yabonaabona ng’agezebwa, asobola n’okuyamba abo abali mu nnaku n’okugezesebwa lwa ye. ‘Mazima ddala, bonna abagala okubeera mu butuukirivu mu Kristo Yesu bajja okubonaabonyezebwa. Naye abantu ababi n’abalimbalimba bajja kweyongera okuba bubi nnyo, nga balimbisa era ne balimbibwa. Naye ggwe guma mu ebyo bye wayiga.’ Review and Herald, January 10, 1888.