We are addressing six lines of prophetic controversy that have occurred within the history of Adventism from 1798 until the present day.
Tukwatako ennyiriri mukaaga z’obutakanya bw’obunnabbi obwabaddawo mu byafaayo by’Abadiventisti okuva mu mwaka gwa 1798 okutuusa leero.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
Mu byafaayo ne mu bubaka bw’obunnabbi, Ekigambo kya Katonda kiraga olutalo olwamaze ebbanga ddene wakati w’amazima n’ekyamu. Olutalo olwo lukyagenda mu maaso. Ebyo ebyabaddewo bijja kuddamu. Empaka enkadde zijja kuzukizibwa, era enteesegereza empya zijja kubeeranga nga zivumbulwa bulijjo. Naye abantu ba Katonda, abaalina okukkiriza era abaalaba okutuukirizibwa kw’obunnabbi ne babeerako omugabo mu kulangirira obubaka bw’abamalayika obwasooka, obw’okubiri, n’obw’okusatu, bamanyi we bayimiridde. Balina obumanyirivu obw’omuwendo ogusinga zaabu entongole. Balina okuyimirira mu bunywevu ng’ejjinja, nga bakwatirira ku obwesige bwabwe obw’olubereberye nga buyimiridde ddala okutuusa ku nkomerero. Obubaka Obulondeddwa, ekitabo eky’okubiri, olupapula 109.
The previous article addressed the first and last controversy about the Roman power, and we will now take up the controversy that occurred between Uriah Smith and James White. Uriah Smith inserted his own “private interpretation” into verse thirty-six.
Ekiwandiiko ekyasooka kyakwatako obutakkaanya obwasooka n’obwasembayo ku bufuzi bwa Barooma, era kaakano tugenda kwetooloola obutakkaanya obwajjawo wakati wa Uriah Smith ne James White. Uriah Smith yaateekamu "okutaputa kwe okw’obwannannyini" mu olunyiriri olw’amakumi asatu mu mukaaga.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
Olunyiriri 36. Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeyimusa, alyefuula omukulu okusinga bakatonda bonna, era alyogera ebigambo ebivuma Katonda wa bakatonda, era alikulaakulana okutuusa obusungu lwe lutuukirizibwa; kubanga ekyo ekyasalibwawo kirikolebwa.
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
Kabaka eyanjuliddwa wano tasobola kutegeeza obuyinza bumu obwasembayo okwogerwako; nga bwe buli, obuyinza bwa Paapa; kubanga ebirambikiddwa tebijjakutuukana singa bibiteekebwa ku buyinza obwo. Uriah Smith, Danyeri ne Okubikkulirwa, 292.
Smith acknowledged that the power in the previous verse was “papal Rome,” but claims the characteristics of verse thirty-six are not prophetic characteristics that identify papal Rome. That claim is false. It should be remembered that in the rebellion of 1863, the seven times of Leviticus chapter twenty-six was set aside, and therefore the representation of the seven times of both tables of Habakkuk was rejected. Both the 1843 and the 1850 charts illustrate the seven times in the very center of the charts, and both illustrations place the cross in the center of the line of the seven times. When the new light of the seven times arrived in 1856 and was thereafter rejected, it marked a rejection of Habakkuk’s two tables, and also the authority of the Spirit of Prophecy, which so clearly identifies that both charts were directed by God.
Smith yakirizza nti obuyinza obuli mu olunyiriri olwakasembayo bwali ‘Roma ey’obwa Papa,’ naye agamba nti ebimanyisibwa eby’omu olunyiriri lw’amakumi asatu mu mukaaga si bimanyisibwa by’obunnabbi ebirambulula Roma ey’obwa Papa. Okugamba okwo si kituufu. Kijjukirwe nti mu kujeema okw’omwaka gwa 1863, ebiseera musanvu eby’omu Levitiko essuula amakumi abiri mu mukaaga byateekebwa ku bbali, era n’olwekyo okuyimiririrwa kw’ebiseera musanvu ku mabao gombi ga Habakkuku kwagaanyizibwa. Ebipande bya 1843 ne bya 1850 byombi biraga ebiseera musanvu mu makkati gennyini g’ebipande ebyo, era ebifaananyi byombi biteeka Omusaalaba mu makkati g’olunyiriri lw’ebiseera musanvu. Bwe gwajja omusana omuggya ogw’ebiseera musanvu mu 1856 ne oluvannyuma ne gugaanyizibwa, kylaga nti waaliwo okugaana amabao abiri ga Habakkuku, era n’obuyinza bw’Omwoyo gw’Obunnabbi, ogw’ategeeza bulungi nnyo nti ebipande byombi byaalagirwa Katonda.
According to Sister White the last deception of Satan is to make of none effect the testimony of God’s Spirit, and here the first deception was to make of none effect the testimony of God’s Spirit, and it also represented a simultaneous rejection of the foundational truths upon the two charts, and more specifically the seven times.
Okusinziira ku Sister White, obulimba obusembayo bwa Sitaani kwe okuggyaamu omugaso gw’obujulizi bw’Omwoyo gwa Katonda, ate wano obulimba obwasooka bwali okuggyaamu omugaso gw’obujulizi bw’Omwoyo gwa Katonda, era bwakiikirira okugaana mu kiseera kye kimu amazima ag’ensinziro agali ku bipande ebibiri, naddala emirundi musanvu.
At the rebellion of 1863, it was none other than Uriah Smith that produced the 1863 counterfeit chart, which removed the line of the seven times. By 1863 Uriah Smith had closed his eyes to the light of the seven times, and was unable to see that there are two “indignations” which Daniel identifies. The two indignations represent the seven times against the northern kingdom of Israel, and the southern kingdom of Judah. The first against the ten northern tribes began in 723 BC and ended in 1798, and the second began in 677 BC and ended in 1844.
Mu bujeemu bwa 1863, tewali mulala wabula Uriah Smith ye yakikola ekifaananyi eky’obulimba eky’omwaka 1863, ekyaggya olunyiriri lw’ebiseera musanvu. Mu 1863 Uriah Smith yali amaze okuggala amaso ge ku musana gw’ebiseera musanvu, era yali tasobola kulaba nti waliwo ‘obusungu’ bubiri Daniel by’alambulula. Obusungu obubiri buno bukiikirira ebiseera musanvu ebyali ku bwakabaka obw’omu bukiikakkono bwa Isirayiri, n’obw’omu bukiikaddyo bwa Yuda. Ekyasooka, ekyali ku bika ekkumi eby’omu bukiikakkono, kyatandika mu 723 BC ne kiggwa mu 1798, ate eky’okubiri kyatandika mu 677 BC ne kiggwa mu 1844.
Gabriel came to Daniel in chapter eight to explain the marah vision, and in connection with his work, he provided a second witness to 1844. The twenty-three hundred years of Daniel chapter eight ended in 1844, but so too did the last of the two indignations against the northern and southern kingdoms.
Gabuliyeri yajja eri Danyeri mu ssuula munaana okunnyonnyola ekyolesebwa kya Marah, era nga akola omulimu ogwo n’awa obujulizi obw’okubiri ku 1844. Emyaka 2300 egy’e Danyeri essuula munaana gyaggwa mu 1844, naye era ekisembayo ku biruyi ebibiri ebyali ku bwakabaka obw’Obukiikakkono n’obw’Obukiikaddyo nakyo ne kiggwawo.
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
N’agamba nti, Laba, ndikutegeeza ebiribaawo ku nkomerero esembayo ey’obusungu; kubanga mu kiseera ekyategekebwa enkomerero eneebawo. Danyeri 8:19.
The last end presupposes a first end. The last of the two indignations, which is simply another expression of the seven times, ended in 1844, and the first indignation ended in 1798. The verse Smith claimed possessed no specifications of the papal power identified the year when the papacy would receive its deadly wound.
Okubaawo enkomerero ey’oluvannyuma kutegeeza nti waliwo enkomerero eyasooka. Eyasembayo ku busungu obubiri, nga kye kiyitibwa mu ngeri endala ‘emirundi musanvu’, yaggwa mu 1844, ate n’obusungu obwasooka ne buggwa mu 1798. Olunyiriri Smith lwe yagamba nti terulina birambikiddwa ebikwata ku buyinza bwa Paapa lwalaga omwaka gwe obwa Paapa bwandifuna 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 marvelous 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 anaakola nga bw’ayagala; era yeeyimusa, era yeegulumiza okusinga bakatonda bonna, era ayogera ebigambo eby’ewuunyisa okulumba Katonda ow’abakatonda, era anaakulaakulana okutuusa ekiruyi kinaaba kiwedde; kubanga ekyo ekisaziddwawo kinaakolebwa. Danyeri 11:36.
“The king” in verse thirty-six would “prosper till the indignation be accomplished.” Notice what Smith writes about Daniel chapter eight, verses twenty-three and twenty-four in the same book where he claims the papal power does not possess the correct attributes to fulfill verse thirty-six.
“Kabaka” mu olunyiriri 36 ajja “kweyongera okufuna obuwanguzi okutuusa ekiruyi lwe kinaatuukirizibwa.” Weetegereze by’awandiika Smith ku Danyeri essuula 8, olunyiriri 23 ne 24, mu kitabo kye kimu mwe agamba nti obuyinza bwa Papa tebulina byonna ebyetaagibwa okutuukiriza olunyiriri 36.
“VERSE 23. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 24. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. 25. And through his policy also he shall cause craft to prosper in his hand: and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
Ekitundu 23. Era mu nnaku ez’oluvannyuma z’obwakabaka bwabwe, nga abajeemu batuuse ku bujjuvu, alijjawo kabaka ow’amaaso amankanyavu, era ategeera ebigambo eby’ekizikiza. 24. Era amaanyi ge galiba manene, naye si mu maanyi ge ye: era anazikiriza mu ngeri ey’ewuunyisa, era alituuka ku buwanguzi, era alikolanga, era anazikiriza ab’amaanyi n’abantu abatukuvu. 25. Era mu magezi ge era alireetera enkwe okufuna omukisa mu mukono gwe: era alyeekuliriza mu mutima gwe, era ng’akozesa emirembe anazikiriza bangi: era alinyimirira ku Omulangira ow’Abalangira; naye alimenyesebwa awatali mukono.
“This power succeeds to the four divisions of the goat kingdom in the latter time of their kingdom, that is, toward the termination of their career. It is, of course, the same as the little horn of verse 9 and onward. Apply it to Rome, as set forth in remarks on verse 9, and all is harmonious and clear.
Amaanyi gano gadirira ebitundu ebina eby’obwakabaka bw’embuzi mu kiseera eky’enkomerero eky’obwakabaka bwabwe, nga basemberera okukomekkereza emirimu gyabwe. Mazima ddala, kye kimu n’enyanga entono ey’olunyiriri olw’omwenda n’egiddirira. Kissa ku Loma, nga bwe byateekebwa mu bwannyonnyola ku olunyiriri olw’omwenda, era byonna bikwatagana era bitegeerekeka.
“‘A king of fierce countenance.’ Moses, in predicting punishment to come upon the Jews from this same power, calls it ‘a nation of fierce countenance.’ Deut. 28:49, 50. No people made a more formidable appearance in warlike array than the Romans. ‘Understanding dark sentences.’ Moses, in the scripture just referred to, says, ‘Whose tongue thou shalt not understand.’ This could not be said of the Babylonians, Persians, or Greeks, in reference to the Jews; for the Chaldean and Greek languages were used to a greater or less extent in Palestine. This was not the case, however, with the Latin.
'Kabaka ow’amaaso ag’enkambwe.' Musa, bw’alagulira ekibonerezo ekiriba kigwa ku Bayudaaya okuva mu buyinza buno obwenyini, akiyita 'eggwanga ery’amaaso ag’enkambwe.' Deut. 28:49, 50. Tewali bantu baalabika mu ntegeka y’entalo mu ngeri ey’entiisa okusinga Abaloma. 'Okutegeera ebigambo ebizibu okutegeera.' Musa, mu kyawandiikibwa kye tumaze okwogerako, agamba nti, 'Olulimi lwabwe tolutegeera.' Kino tekyandisobodde okugambibwa ku Babulooni, Abaperusi, oba Abaggiriki, bwe bikwata ku Bayudaaya; kubanga olulimi Olukaludaaya n’Olugiriki byakozesebwanga mu mizingi egy’enjawulo mu Palesitayini. Naye tekyali bwe kityo ku Lulatini.
“When the transgressors are come to the full.’ All along, the connection between God’s people and their oppressors is kept in view. It was on account of the transgressions of his people that they were sold into captivity. And their continuance in sin brought more severe punishment. At no time were the Jews more corrupt morally, as a nation, than at the time they came under the jurisdiction of the Romans.
"Bwe banaabanga abajeemu batuuse ku bujjuvu." Mu byonna, enkolagana wakati w'abantu ba Katonda n'ababanyigiriza erabibwa bulijjo. Kuva ku bujeemu bw'abantu be kwe kwabaletera okutundibwa mu buddu. Era okweyongerayo mu kibi kwaabwe kwaleta ekibonerezo ekikambwe okusingawo. Tewali kiseera kyonna Abayudaaya lwe baali bayonoonekera mu mpisa, ng'eggwanga, okusinga lwe baayingira wansi w'obuyinza bw'Abarooma.
“‘Mighty, but not by his own power.’ The success of the Romans was owing largely to the aid of their allies, and divisions among their enemies, of which they were ever ready to take advantage. Papal Rome also was mighty by means of the secular powers over which she exercised spiritual control.
'Wa maanyi, naye si mu maanyi ge.' Obuwanguzi bw'Abaloma bwava nnyo ku buyambi bwa banne mu mikago, n'enjawukana n'obutakkanyiziganya obwali mu balabe baabwe, ebye baali bulijjo bategefu okweyambisa. Loma y'Obwapapa nayo yali ya maanyi nga eyita mu buyinza bw'ensi obwali wansi w'okufuga kwayo kw'omwoyo.
“‘He shall destroy wonderfully.’ The Lord told the Jews by the prophet Ezekiel that he would deliver them to men who were ‘skilful to destroy;’ and the slaughter of eleven hundred thousand Jews at the destruction of Jerusalem by the Roman army, was a terrible confirmation of the prophet’s words. And Rome in its second, or papal, phase was responsible for the death of fifty millions of martyrs.
‘Ajja kuzikiriza mu ngeri ey’ewuunyisa.’ Mukama yategeeza Abayudaaya ng’ayita mu nnabbi Ezekyeri nti ajja kubawaayo eri abasajja ‘abakugu mu kuzikiriza;’ era okuttibwa kw’Abayudaaya ab’obukadde obumu n’emitwalo kkumi mu kuzikirizibwa kwa Yerusaalemi okwakolebwa amaggye g’Abarooma, kyali okukkakasa okw’entiisa kw’ebigambo by’omunnabbi. Era Ruumi mu mutendera gwayo ogw’okubiri, oba ogw’Obupapa, yali n’obuvunaanyizibwa ku kufa kw’abajulizi obukadde amakumi ataano.
“‘And through his policy also he shall cause craft to prosper in his hand.’ Rome has been distinguished above all other powers for a policy of craft, by means of which it brought the nations under its control. This is true of both pagan and papal Rome. And thus by peace it destroyed many.
"'Era ng’ayita mu nkola ye, alireetera obukuusa okutumbulukuka mu mukono gwe.' Roma emanyiddwa okusinga obuyinza obulala bwonna olw’enkola ey’obukuusa, nga mwe yeyambiridde okuleeta amawanga wansi w’obufuzi bwayo. Kino kituufu ku Roma y’Abapagani ne Roma ey’Obupapa. Era bw’atyo, ng’eyita mu mirembe, yazikiriza bangi."
“And Rome, finally, in the person of one of its governors, stood up against the Prince of princes, by giving sentence of death against Jesus Christ. ‘But he shall be broken without hand,’ an expression which identifies the destruction of this power with the smiting of the image of chapter 2.” Uriah Smith Daniel and the Revelation, 202–204.
Era Roma, oluvannyuma, ng’eyitira mu omu ku bafuzi bayo, yayimirira okulwanyisa Omulangira w’abalangira, nga ewa Yesu Kristo omusango gw’okufa. ‘Naye alimenyebwa awatali mukono,’ ekigambo ekiraga nti okuzikirizibwa kw’obuyinza buno kye kimu n’okukubibwa kw’ekifaananyi ekiri mu ssuula ey’okubiri. Uriah Smith, Danyeri n’Okubikkulirwa, 202–204.
Smith, twice in the passage, identifies that the prophetic characteristics of pagan and papal Rome are interchangeable, for they are simply the manifestation of Rome in its two phases, such as the mixture of iron and clay in Daniel chapter two, which Sister White identifies as symbols of churchcraft and statecraft. When Daniel identifies in the verses Smith is addressing–that Rome “shall prosper, and practice,” and that Rome “shall cause craft to prosper in his hand,”–Smith claims that in verse thirty-six that the “king” who “shall prosper till the indignation be accomplished,” identifies a prophetic characteristic of both pagan and papal Rome. Then he claims that none of the characteristics of Rome in verse thirty-six refer to the papal power.
Smith, emirundi ebiri mu kitundu kino ky’ebyawandiiko, alaga nti ebiranga eby’obunnabbi eby’a Loma ey’obupagani n’ey’obupapa bisobola okukyusaganyizibwa, kubanga byokka okweeyoleka kwa Loma mu mitendera gyayo ebiri, nga bwe kiri mu kuvangira wamu kwa byuma n’ettaka mu ssuula ey’okubiri eya Dannyeri, Sister White kw’agitegeeza ng’obubonero bw’obufuzi bw’ekkanisa n’obw’eggwanga. Bwe Dannyeri bw’alaga mu bigambo Smith by’akwatako—nti Loma “erijja kugenda bulungi, era erikolera,” era nti Loma “erireetera obukugu okutumbulwa mu mukono gwe,”—Smith agamba nti mu layini 36 “kabaka” “alibeera n’omukisa okutuusa ekiruyi lwe kinaatuukirizibwa,” alaga ekiranga eky’obunnabbi ekikwatagana n’ombi Loma ey’obupagani n’ey’obupapa. Oluvannyuma agamba nti tewali kiranga kya Loma ekiri mu layini 36 ekikwata ku buyinza bw’obupapa.
We have referred to Smith in supporting the identification of Rome being the robbers who establish the vision, and one of the four prophetic characteristics in verse fourteen is that Rome exalts themselves.
Twasinzidde ku Smith mu kuwagira okutegeera nti Loma be banyazi abatuukiriza okwolesebwa, era mu olunyiriri olw’ekkumi n’ennya, ekimu ku biranga eby’obunnabbi ebina kye kiri nti Loma yeeyimusa.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.
Smith claims that the specifications of the king in verse thirty-six do not align with the papal power, though he earlier defended that it was Rome in verse fourteen that exalts itself. Yet the king in verse thirty-six “shall exalt himself.” That very same king in verse thirty-six would “speak marvelous things against the God of gods.” In Daniel the papal power “shall speak great words against the Most High,” and in the book of Revelation the papal power blasphemes against the Most High.
Smith agamba nti okulambulula okw’omukabaka okuli mu olunyiriri amakumi asatu mu mukaaga tekuwirana na buyinza bwa Papali, wadde nga mu kusooka yalwanirira nti mu olunyiriri kkumi na nnya ye Romu eyeyimusa. Naye kabaka ali mu olunyiriri amakumi asatu mu mukaaga “anaayeeyimusa.” Kabaka gwe gumu mu olunyiriri amakumi asatu mu mukaaga “anayogera ebyewuunyisa okujeemera Katonda wa bakatonda.” Mu Danieli obuyinza bwa Papali “bulyogera ebigambo ebikulu okujeemera Oyo Ali Waggulu Ennyo,” era mu kitabo ky’Okubikkulirwa obuyinza bwa Papali buvuma Oyo Ali Waggulu Ennyo.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. Revelation 13:5, 6.
Era yamuwebwa akamwa akayogera ebikulu n’okukolima; era yamuwebwa obuyinza okweyongerayo okumala emyezi amakumi ana mu ebiri. N’aggulawo akamwa ke mu kukolima Katonda, okukolima erinnya lye, ne weema ye, n’abo ababeera mu ggulu. Okubikkulirwa 13:5, 6.
Every prophetic specification of the papal power is identified in verse thirty-six.
Buli kyonna ekirambikiddwa mu bunnabbi ekikwata ku buyinza bwa Papa kisangibwa mu olunyiriri olw’amakumi asatu mu mukaaga.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous 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 anaakola nga bw’ayagala; era yeeyimusa, era yeegulumiza okusinga bakatonda bonna, era ayogera ebigambo eby’ewuunyisa okulumba Katonda ow’abakatonda, era anaakulaakulana okutuusa ekiruyi kinaaba kiwedde; kubanga ekyo ekisaziddwawo kinaakolebwa. Danyeri 11:36.
Human commentators are many times unreliable, but many Adventist commentators give witness to the obvious truth that it was verse thirty-six which the apostle Paul was paraphrasing in Second Thessalonians, when he addressed the man of sin.
Abannyonnyozi b’abantu emirundi mingi tebeesigwa, naye abannyonnyozi bangi b’Abadiventisti bajuliza ku mazima agalabika bulungi nti kyali ekitundu eky’amakumi asatu mu mukaaga kye Paulo omutume yali ng’ategeeza mu ngeri endala mu Abatesalonika Ab’Okubiri, bwe yayogera ku musajja w’ekibi.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:2, 3.
Temulimbibwenga na muntu yenna mu ngeri yonna; kubanga olunaku olwo terujja, wabula okusooka wabeewo okuvuddemu okukkiriza, era omusajja ow’ekibi oyo alabisibwe, omwana w’okuzikirira; oyo alwanyisa era yeeyimusa okusinga byonna ebiyitibwa Katonda oba ebisinzibwa, n’atuula ng’ali Katonda mu yeekaalu ya Katonda, nga yeeraga yennyini nti ye Katonda. 2 Abatesalonika 2:2, 3.
Verse thirty-six states that “he shall exalt himself, and magnify himself above every god,” and Paul says “that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped.” Clearly Smith had no prophetic authority to claim that the king of verse thirty-six was different from the king under discussion in the verses leading to verse thirty-six. Grammatically he had no justification for making his flawed application, and his claim that he did so because verse thirty-six possesses no characteristics of the papal power was a wresting of the Scripture in an attempt to establish a private interpretation.
Olunyiriri olw’amakumi asatu n’omukaaga luyogera nti, ‘aligulumiza ye mwennyini, era yeetutumula okusinga buli katonda,’ ate Pawulo n’agamba nti, ‘omusajja ow’ekibi alabisibwe, omwana w’okuzikirira; eyeewakanya era eyeegulumiza okusinga byonna ebiyitibwa Katonda oba ebisinzibwa.’ Kitegeerekeka bulungi nti Smith teyalina buyinza bwa obunnabbi okwogera nti kabaka w’olunyiriri olw’amakumi asatu n’omukaaga yawukana ku kabaka eyogerwako mu nnyiriri ezitwala okutuuka ku lunyiriri olwo. Mu by’ennimi teyalina nsonga yonna entuufu ey’okukola enteekateeka ye eyali erimu ensobi, era okutegeeza kwe nti yakikola kubanga olunyiriri olw’amakumi asatu n’omukaaga terulina kabonero konna aka buyinza bwa Papa, kwali kukolobya Ebyawandiikibwa mu kaweefube w’okutekawo okutaputa kw’obwannamunno.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Era tulina n’ekigambo ky’obunnabbi ekisinga okukakasa; kye mukola bulungi bwe mwekuumira, ng’ettaala emurika mu kifo ekizikiza, okutuusa olunaku lw’okya, n’emunyenye ey’enkya n’eyaka mu mitima gyammwe: nga mumanyi kino okusooka, nti obunnabbi bw’Ebyawandiikibwa tebuva mu kunnyonnyola kwa muntu yekka. Kubanga obunnabbi tebwajja edda lwa kwegomba kwa muntu; naye abantu abatukuvu ba Katonda baayogera nga bakwatiddwa Omwoyo Omutukuvu. 2 Peetero 1:19-21.
Through the years of Laodicean Adventism there have been many Adventist theologians, pastors and authors who have addressed whether they think Smith’s application is correct or incorrect. An Australian pastor, Louis Were, who is long deceased, spent the majority of his ministry in opposing Smith’s false prophetic model. The reason for his opposition was not simply that Smith ultimately identified the king that comes to his end in verse forty-five as Turkey, but Smith’s platform also produced an incorrect application of Armageddon. In the 1980’s or thereabout an Adventist author penned a book titled, Adventists and Armageddon, Have we Misunderstood Prophecy? The author’s name is Donald Mansell, and the book is still available.
Mu myaka egy’ObuAdiventisi obwa Lawodikiya, wabaddemu abayigirize b’eddiini, abasumba n’abawandiisi Abadiventisi bangi ababadde boogera ku nsonga y’okuba nga balowooza nti ennyinyonnyola Smiti gye yakozesa ye ntuufu oba si ntuufu. Omusumba ow’e Awusiturelya, Louis Were, eyafa dda, yamala ebisinga eby’obuweereza bwe ng’awakanya ekifaananyi ky’obunnabbi eky’obulimba kya Smiti. Ensonga lwaki yamuwa obwenkanyize si ya kantu yokka nti mu nkomerero Smiti yategeeza nti kabaka ajja okuggwawo mu olunyiriri 45 ye Turkey; wabula ne ensinziro ya Smiti yennyini yavaamu enkozesa etatufu ku Amagedoni. Mu myaka gya 1980 oba okumpi n’ago, omuwandiisi Omudiventisi yawandiika ekitabo ky’atuuma, “Abadiventisi n’Amagedoni: Twakitegeera bubi Obunnabbi?” Erinnya ly’omuwandiisi ye Donald Mansell, era ekitabo kikyaliwo.
Mansell tracks the history leading up to World War One and World War Two showing that when both those wars were seen to be approaching the Adventist evangelists began to employ Smith’s false application of Turkey marching to literal Jerusalem as a sign of Armageddon and the end of the world. He demonstrates by church membership roles that as each of the wars approached many souls were brought into the membership of the Adventist church, based upon the evangelist’s prophetic emphasis drawn from Smith’s flawed view of Armageddon.
Mansell alondoola ebyafaayo ebyatwala okutuuka ku Ntalo y’ensi eyasooka n’eyookubiri, n’alaga nti bwe baalaba entalo ezo zombi nga zaasemberera, ababuulizi b’Enjiri Abadiventisiti baatandika okukozesa okunyonyola kwa Smith okutali kutuufu okwogera ku Turukiya ng’egenda n’amagye gaayo e Yerusaalemi ennyini, ng’akabonero ka Alumagedoni n’enkomerero y’ensi. Alaga, ng’asinzidde ku emiwandiiko gy’abamemba g’ekkanisa, nti buli lwe entalo zaasembereranga, emyoyo mingi yaaleetebwa mu memba y’ekkanisa y’Abadiventisiti, nga kino kisibiddwa ku kusiimattula kw’ababuulizi ku by’obunnabbi okwava mu ndowooza ya Smith etali ntuufu ku Alumagedoni.
When either war ended, and the flawed predictions were not fulfilled, the church lost more members than they had gained from the prophetic model that was constructed by Smith.
Entalo zombi bwe zaggwa, era ebyo bye baalagula ebyali bikyamu ne bitatuukirira, ekkanisa yafiirwa abegattako bangi okusinga abo be yali efunye okuva mu nkola y’obunnabbi eyatondebwa Smith.
Through Smith’s rejection of the foundational message of the Millerites, and his willingness to promote his private interpretation of verse thirty-six to forty-five of Daniel, Smith’s logic produced a prophetic model based upon current events.
Olw’okugaana kwa Smiti obubaka obw’ensinzi bw’Abamillerite, n’okwagala kwe okutumbula okunnyonnyola kwe okw’obwannamuntu ku olunyiriri 36 okutuuka ku 45 mu Danyeri, okulowooza kwa Smiti kwaleeta enkola y’obunnabbi esinzidde ku bintu ebiriwo kaakano.
In the argument between Smith and James White over the king who comes to his end in the last verse of Daniel eleven, James White presented a logic that succinctly represented Smith’s sandy prophetic foundation. White taught that “prophecy produces history, but history does not produce prophecy.”
Mu mpaka wakati wa Smith ne James White ku kabaka atuuka ku nkomerero ye mu lunyiriri olwasembayo mu Danyeri 11, James White yaleeta ensonga y’amagezi eyalaga mu bufunze ennyo ensinziro y’obunnabbi ya Smith ey’omusenyi. White yayigiriza nti "Obunnabbi luleeta ebyafaayo, naye ebyafaayo tebizaawo obunnabbi."
The evangelists of Adventism that worked before both wars employed the developing history to present Smith’s flawed prophetic model of Armageddon, and their work, which seemed so blessed leading up to the wars, produced a net loss when the prophetic model was demonstrated to be based upon a private interpretation.
Ababuulizi b’Enjiri b’Adaventi abaakola nga entalo zombi tezinnaba kutandika baakozesa ebyafaayo ebyali mu nkulakulana okulaga ekifaananyi ky’obunnabbi eky’Amagedoni ekya Smith ekirimu ensobi; era omulimu gwabwe, ogwalabika nga gwa mukisa nnyo ng’entalo ezo zaali zisemberedde, gwavaamu okufiirwa mu nkomerero bwe kyalabisibwa nti ekifaananyi ky’obunnabbi kyali kisimbiddwa ku kunnyonnyola kwa muntu yekka.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Matthew 7:15–20.
Mwekuume bannabbi ab’obulimba, abajja gye muli nga bambadde engoye z’endiga, naye munda bali empisi ezirumba. Mujja kubamanya ku bibala byabwe. Abantu bakuŋŋaanya emizabbibu ku maggwa, oba obutini ku bisagazi? Bwe kityo buli muti omulungi guzaala ebibala ebirungi; naye omuti omubi guzaala ebibala ebibi. Omuti omulungi tasobola kuzaala ebibala ebibi, so n’omuti omubi tasobola kuzaala ebibala ebirungi. Buli muti ogutazaala ebibala birungi gutemebwa, ne gusuulibwa mu muliro. Kale ku bibala byabwe mujja kubamanya. Matayo 7:15-20.
Smith’s willingness to promote a private prophetic model of the king in verse thirty-six bore the fruit of also creating an incorrect application of the Sixth Plague and Armageddon.
Okwagala kwa Smith okutumbula enkola y’obunnabbi ey’obwannannyini ey’akabaka mu lunyiriri lwa amakumi asatu n’omukaaga, kwazaalawo n’okuleeta enkozesa entali ntuufu ku kibonoobono eky’omukaaga ne ku Amagedoni.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Era malayika ow’omukaaga n’ayiwa ekibya kye ku mugga omukulu Efurati; amazzi gaagwo ne gakaluuka, okutegeka ekkubo erya bakabaka ab’omu Buvanjuba. Era ne ndaba emizimu esatu emitali girongoofu ng’ebikere nga bifuluma mu kamwa k’ejjoka eddene, ne mu kamwa ky’ensolo, ne mu kamwa kya nnabbi w’obulimba. Kubanga g’emizimu gy’abadayimooni, egikola eby’amagero, egivayo ne gigenda eri bakabaka b’ensi yonna, okubakuŋŋaanya ku lutalo olw’olunaku olukulu lwa Katonda Omuyinza w’ebyonna. Laba, njija ng’omubbi. Alina omukisa oyo alinda, era akuuma ebyambalo bye, aleme okutambula bwereere, ne balaba ensonyi ze. N’abakuŋŋaanya wamu mu kifo ekiyitibwa mu lulimi Olwebbulaniya Arumagedoni. Okubikkulirwa 16:12-16.
As we have previously pointed out, the sixth plague comes after the close of human probation, so the warning contained to keep your garments, must refer to a testing issue that occurs before Michael stands up and human probation closes and the first plague begins. The sixth plague identifies the activities of the dragon, the beast and the false prophet, who are the threefold union that comes together at the soon-coming Sunday law. That threefold union is Modern Rome, and the symbol that identifies and establishes the threefold union of Modern Rome, are the “robbers of thy people,” who “exalt themselves to establish the vision” and “fall.”
Nga bwe twalaze dda, ekibonerezo eky’omukaaga kijja oluvannyuma lw’okuggalwa kw’emikisa gya bantu; kale, okulabula okuli “mukuume engoye zammwe” kutegeeza nsonga y’ekigezo eyiberaawo nga Mikaeri tannayimirira, emikisa gy’abantu nga teginnaggala, era ekibonerezo ekyasooka nga tekinnatandika. Ekibonerezo eky’omukaaga kirambulula ebikolwa by’omusota, ensolo n’ennabbi ow’obulimba, ab’omu mukago ogw’obusatu ogugatta wamu ku tteeka lya Sande erijja mu bwangu. Omukago ogwo ogw’obusatu gwe Roma ey’omulembe guno, era akabonero akalambulula era akassaawo omukago ogw’obusatu ogwa Roma ey’omulembe guno be “abanyazi b’abantu bo,” “abeesitula okutuukiriza okwolesebwa,” ne “bagwa.”
The warning of the sixth plague, when understood, allows a soul to keep his garments, but if it is rejected it leaves a soul naked, which is one of the five attributes of a Laodicean. The symbol that establishes that warning is the robbers of thy people, who exalt themselves and ultimately fall. Solomon said if God’s people do not have that vision, they perish.
Okulabula kw'okubonerezebwa okw'omukaaga, bwe kutegeddwa, kukkiriza omwoyo okuuma ebyambalo bye; naye bwe kugaanibwa, kusigaza omwoyo nga bwereere, ekyo nga kye kimu ku mpisa ttaano ez'ab'e Lawodikiya. Akabonero akakakasa okulabula okwo kwe abanyazi b'abantu bo, abeyimusa era oluvannyuma ne bagwa. Sulemaani yagamba nti abantu ba Katonda bwe bataba na kwolesebwa okwo, bawononoka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.
The Hebrew word “perish” means “to make naked”, and John recorded, “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Smith was wrong on the King of the North, and that false prophetic foundation allowed him to develop a prophetic application that, if accepted, produces nakedness, which is a symbol of the Laodiceans, who are spewed out of the mouth of the Lord.
Ekigambo ky’Olwebbulaniya "perish" kitegeeza "okwambulula", era Yokaana yawandiika nti, "Alina omukisa oyo alinda era akuuma ebyambalo bye, aleme okutambula ng’ali bwereere, ne balaba ensonyi ze." Smith yasobera ku "Kabaka w’Obukiikakkono", era omusingi ogw’obunnabbi ogw’obulimba ogwo gwamukkiriza okukulaakulanya enkozesa y’obunnabbi, nga bwe ekkirizibwa, eleeta obwereere, obwo kye kabonero ky’Ab’omu Lawodikiya, abasuulibwa okuva mu kamwa ka Mukama.
Smith had no problem arguing his new false identification of the King of the North against the prophetess’ husband James White. Adventist historians, and Sister White, address their famous disagreement. Ellen White rebuked both her husband and Smith for allowing their difference of opinion on who was represented by the king of the north in Daniel eleven, to be put into the public domain. In the very first Adventist publication after the Great Disappointment of 1844, James White wrote:
Smith teyalina buzibu okuvuganya ne bba wa nnabbi omukazi, James White, ngalwanirira okutegeerezebwa kwe okuggya, okwali okukyamu, ku ‘Kabaka w’Obukiikakkono’. Abannabyafaayo Abadiventisi, awamu ne Mukyala White, boogera ku obutakkaanya bwabwe obwamanyiddwa. Ellen White yabanenya bba we ne Smith olw’okukkiriza obutakkaanya bwabwe mu birowoozo ku ani gwe ‘Kabaka w’Obukiikakkono’ mu Danieri essuula ey’ekkumi n’emu yali akiikirira, okuleetebwa mu lwatu. Mu kyawandiikibwa ekisooka ddala eky’Abadiventisi oluvannyuma lw’Obutasanyuka Obunene obw’omwaka 1844, James White yawandiika nti:
“That Jesus rose up, and shut the door, and came to the Ancient of days, to receive his kingdom, at the 7th month, 1844, I fully believe. See Luke 13:25; Matthew 25:10; Daniel 7:13,14. But the standing up of Michael, Daniel 12:1, appears to be another event, for another purpose. His rising up in 1844, was to shut the door, and come to his Father, to receive his kingdom, and power to reign; but Michael’s standing up, is to manifest his kingly power, which he already has, in the destruction of the wicked, and in the deliverance of his people. Michael is to stand up at the time that the last power in chapter 11, comes to his end, and none to help him. This power is the last that treads down the true church of God: and as the true church is still trodden down, and cast out by all christendom, it follows that the last oppressive power has not ‘come to his end;’ and Michael has not stood up. This last power that treads down the saints is brought to view in Revelation 13:11-18. His number is 666.” James White, A Word to the Little Flock, 8.
"Nkiririza ddala nti Yesu yayimirira, n’aggalawo oluggi, n’ajja eri Omukadde ow’ennaku, okufuna obwakabaka bwe, mu mwezi ogw’omusanvu, mu mwaka gwa 1844. Laba Lukka 13:25; Matayo 25:10; Danyeri 7:13,14. Naye okuyimirira kwa Mikaeri, Danyeri 12:1, kulabika nga kintu kirala, olw’ensonga endala. Okuyimirira kwe mu 1844, kwali kuggalawo oluggi, era okujja eri Kitaawe, okufuna obwakabaka bwe, n’obuyinza okufuga; naye okuyimirira kwa Mikaeri, kwe kulaga obuyinza bwe bwa kabaka, bwe yalina dda, mu kuzikiriza ababi, era mu kununula abantu be. Mikaeri ajja okuyimirira mu kiseera obuyinza obwasembayo obuli mu mutwe ogw’ekkumi n’emu lwe bunaatuuka ku nkomerero yaabwo, nga tewali an’amuyamba. Obuyinza buno bwe busembayo obunyirira ekkanisa ya Katonda ey’amazima: era kubanga ekkanisa ey’amazima bakyaginyirira wansi, era ab’obukristaayo bonna bakyagisuula ebbali, kigoberera nti obuyinza obunyigirizza obwasembayo tebunnatuuka ku ‘nkomerero yaabwo;’ era Mikaeri tannayimirira. Obuyinza buno obwasembayo obunyirira abatukuvu bulabikibwa mu Okubikkulirwa 13:11-18. Omuwendo gwe 666." James White, A Word to the Little Flock, 8.
When Smith introduced his so-called “new light” on the subject of “the last power in Daniel chapter eleven,” James White saw Smith’s application, not as new light, but as an attack upon the foundations. The controversy of Rome as the king of the north in Daniel eleven that took place between Uriah Smith and James White possesses specific attributes, that as students of prophecy, we are to bring together with the other controversies of Adventist history concerning the symbol of Rome.
Bwe yaleeta Smith kye yayita “ekitangaala ekipya” ku nsonga eya “obuyinza obusembayo mu ssuula ya kkumi n’emu eya Danyeri,” James White yalaba okutegeera kwa Smith nga si kitangaala kipya, wabula ng’okulumba emisingi. Empaka ku Loma ng’akabaka ow’emambuka mu Danyeri essuula 11 ezabeerawo wakati wa Uriah Smith ne James White zirina ebiranga eby’enjawulo, ebigwanira ffe nga abayizi b’eby’obunnabbi okubigatta wamu n’empaka endala eziri mu byafaayo by’Abadiventisti ezikwata ku kifaananyi kya Loma.
One of those attributes is the introduction of a private interpretation. Another attribute is that the application of the private interpretation requires a wresting of simple grammar, for Smith not only disregarded that every prophetic attribute in verse thirty-six addresses Rome, but he disregarded that the grammatical structure demands that the king of verse thirty-six must be the same king as represented in the previous passage.
Omu ku biranga ebyo kwe okuyingiza okutaputa kwa muntu yekka. Ekirala ku biranga ebyo kwe nti okukozesa okutaputa okwo kwa muntu yekka kwetaagisa okulyazamanya grama eyangu, kubanga Smith si kyokka nti yagaana okukiriza nti buli kiranga eky’obunnabbi ekiri mu olunyiriri amakumi asatu mu mukaaga kyogera ku Ruumi, wabula era n’agaana nti enkola ya grama eragira nti kabaka w’olunyiriri amakumi asatu mu mukaaga alina okuba kabaka gumu nga bwe yalagibwamu mu kitundu ekyasooka.
Another is that the private interpretation was a rejection of foundational truths. Another is that it represents a rejection of the authority of the Spirit of Prophecy. Another characteristic is that the first flawed idea concerning Rome will lead to a prophetic model that disallows a person from keeping his garments as they approach the close of human probation. Another was the willingness to promote his private interpretation publicly. Another is that the private interpretation is invariably identified as new light. All of these attributes are represented within the current discussion of the “robbers of thy people.”
Ekindi nti okunnyonyola okw’omuntu yekka kwali okugaana amazima ag’esiseko. Ekirala nti kiraga okugaana obuyinza bwa Omwoyo gw’Obunnabbi. Ekirala ekiraga nti endowooza eyakyamu eyasooka ku Roma eneetuusa ku nkola y’obunnabbi eremesa omuntu okukuuma ebyambalo bye nga atuuka ku kuggalawo kw’ekisa ku bantu. Ekirala kyali omwetegefu ogw’okutumbula okunnyonyola kwe okw’omuntu yekka mu lwatu. Ekirala nti okunnyonyola okw’omuntu yekka bulijjo kituumibwa ng’ekitangaala ekiggya. Ebiranga bino byonna birabikira mu kukubaganya ebirowoozo okuliwo kaakano ku "abambuzi b’abantu bo."
When the last controversy of Rome, which was typified by the first controversy of Rome identifying the “robbers of thy people,” is brought together with the prophetic line of Uriah Smith’s and James White’s controversy we will see that one class will be building their prophetic model upon a private interpretation, which rejects foundational truth.
Bwe tugatta wamu okuwakanagana okwasembayo okw’e Ruumi—ogwafaananyizibwa n’okuwakanagana okw’olubereberye okw’e Ruumi okwalambulula "abambuzi b’abantu bo"—n’olunyiriri lw’obunnabbi olw’okuwakana kwa Uriah Smith ne James White, tunaalaba nti ekibiina ekimu kinaabanga kiziimba ekifaananyi kyakyo ky’obunnabbi ku kunnyonnyola okw’obwannanyini okugaana amazima ag’ensinzi.
The rejection of the foundational truths automatically represents a rejection of the authority of the Spirit of Prophecy, which so soundly defends those foundational truths. That class will also be willing to present their view publicly, regardless of any concerns that may be raised about the impact the teaching might have upon God’s people around the globe.
Okugaana amazima ag’omusingi kitegeeza byennyini okugaana obuyinza bw’Omwoyo gw’Obunnabbi, ogulwanirira amazima ago ag’omusingi mu ngeri entegefu ennyo. Ekibiina ekyo era kiriba kitegefu okuleeta endowooza yaakyo mu lwatu, nga tebafa ku kweraliikirira kwonna okuyinza okuleetebwa ku ngeri okuyigiriza kuno bwe kuyinza okukosa abantu ba Katonda abali mu nsi yonna.
Immediately after 1844, in the first generation of Adventism, another controversy about Rome was introduced. That controversy continued to be agitated, until the false view was accepted in the third generation of Adventism. We will consider the controversy of the “daily” as the fourth of six lines we are now considering in the model of line upon line.
Amangu ddala oluvannyuma lwa 1844, mu mulembe ogusooka ogw’Abadiventisiti, empaka endala ezikwata ku Roma ne zitandikibwa. Empaka ezo ne zeyongerwako okukubirwa enduulu, okutuusa okutegeera okw’obulimba ne kwakirizibwa mu mulembe ogw’okusatu ogw’Abadiventisiti. Tugenda kwekebereza empaka ez’ “eky’obulijjo” ng’ey’okuna ku layini mukaaga ze kati tukyali okukebera mu nkola ya “layini ku layini.”
But before we take up the fourth line of the controversies of Rome, it needs to be remembered that in the previous article, when we were addressing verse ten of Daniel chapter eleven, we stated “Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.”
Naye nga tetunnatandika kutwala olunyiriri olw’okuna olw’empaka ezikwata ku Loma, kyetaagisa okujjukira nti mu kiwandiko ekyasooka, bwe twali twayogerako ku olunyiriri olw’ekkumi mu Danyeri essuula ey’ekkumi n’emu, twagamba nti, “Era olunyiriri olw’ekkumi luyunga butereevu ‘emirundi musanvu’ eza Lewitiku essuula amakumi abiri mu mukaaga ku byafaayo ebyakwekeddwa, naye olunyiriri olwo olw’amazima luli ebweru w’ebyo bye tuleetereza wano.”
Uriah Smith was the leader in rejecting the seven times in 1863. He had rejected the increase of knowledge upon that subject that was presented in the articles on the subject, penned by Hiram Edson and published in the Review in 1856. The implications of Smith being associated with a movement that presented the seven times, but who thereafter rejected an increase of knowledge upon that very subject is also outside of the subject of the characteristics of Smith’s introduction of what he claimed was new light on the subject of the king of the north, but when we conclude our overview of the line of the Adventist controversies of Rome, we will return to both the significance of verse ten of chapter eleven of Daniel, and also what is represented by Smith’s rejection of the Laodicean message that arrived in 1856 with the increase of knowledge on the seven times.
Uriah Smith ye yali akulembedde mu kugaana ebiseera musanvu mu 1863. Yali amaze kugaana okweyongera kw’obumanyi ku nsonga eyo, okwaleetebwa mu biwandiiko ebyawandiikibwa Hiram Edson ne bifulumizibwa mu Review mu 1856. Amakulu agava mu kuba Smith yayungibwako ekibiina ekyalaga ebiseera musanvu, kyokka oluvannyuma n’agaana okweyongera kw’obumanyi ku nsonga yennyini eyo, nabyo tebikwata ku kulambulula engeri Smith gye yayanjulira kye yayita omusana omuggya ku nsonga ya kabaka ow’amambuka; naye bwe tuba tumalirizza okwolesa mu bufunze olunyiriri lw’empaka mu Badiventisiti ezikwata ku Ruumi, tunaakomawo ku makulu g’olunyiriri olwa kkumi mu ssuula ey’ekkumi n’emu mu kitabo kya Danyeri, era n’ekyategeezerwa mu kugaana kwa Smith obubaka bwa Laodikya obwatuuka mu 1856 wamu n’okweyongera kw’obumanyi ku ebiseera musanvu.
“Our faith in reference to the messages of the first, second, and third angels was correct. The great waymarks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so.” Evangelism, 223.
Okukkiriza kwaffe ekikwata ku bubaka bw’omalayika ow’olusooka, ow’okubiri, n’ow’okusatu kwali kutuufu. Ebiraga ekkubo ebikulu bye tuyiseemu tebisobola kusimbululwa. Wadde nga eggye ly’ekuzimu liyinza okwenzaako okubigyako ku musingi gwabyo, era ne beesiima mu kulowooza nti bawangudde, naye tebawangula. Ensika zino ez’amazima ziyimiridde butereevu ng’ensozi ez’ataliggwaawo, nga te zinyigizibwa na kugezaako kw’abantu kwonna nga kwagattiddwa n’okwa Sitaani n’eggye lye. Tuyinza okuyiga bingi, era tusaanidde okuba nga bulijjo tunoonya mu Byawandiikibwa Ebitukuvu okulaba oba ebintu bino bwe bityo. Evangelism, 223.
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
Obubonero obukulu obw’amazima, obutulaga engeri gye tutambulira mu byafaayo eby’obunnabbi, buteekwa okukuumibwa n’obwegendereza nnyo, bireme kumenyebwa era ne mu kifo kyabyo ne teekebwawo endowooza ezireeta akavuyo okusinga okuwa omusana omutuufu. Obubaka Obulondeddwa, ekitabo eky’okubiri, omuko 101, 102.
“At this time many efforts will be made to unsettle our faith in the sanctuary question; but we must not waver. Not a pin is to be moved from the foundations of our faith. Truth is still truth. Those who become uncertain will drift into erroneous theories, and will finally find themselves infidel in regard to the past evidence we have had of what is truth. The old waymarks must be preserved, that we lose not our bearings.” Manuscript Releases, volume 1, 55
Mu kiseera kino okugezaako kungi kugenda kukolebwa okusalaasalanya okukkiriza kwaffe ku nsonga ey’ekifo ekitukuvu; naye tetusaanidde kunyeganyega. Tewali na kantu, wadde akatono, kwesaanidde okukyusibwa ku misingi gy’okukkiriza kwaffe. Amazima gakyali mazima. Abatuuka okubuusabuusa baliyanjagulwa ne bayingira mu ndowooza ez’ekyamu, era ku nkomerero balisanga nga bafuuse abatakkiriza ku bufakazi obw’edda bwe twafuna obulaga nti kye twategeera nga mazima. Ebiragiro by’ekkubo eby’edda biteekwa okukuumibwa, tuleme okubuula ekkubo. Manuscript Releases, voliyumu 1, 55