In the last article we referenced the following words of Jesus.

Mu kiwandiiko ekyasembayo twayogeddeko ku bigambo ebiddirira bya Yesu.

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. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

Mwegendereze bannabbi ab’obulimba, abajja gye muli nga bambadde engoye z’endiga, naye munda bali empisi ezirumba. Mubamanye ku bibala byabwe. Abantu bakuŋŋaanya zabbibu ku miiba, oba ebikuyu ku mikokoma? Bw’atyo omuti omulungi buli gwe guleeta ebibala ebirungi; naye omuti omubi guleeta ebibala ebibi. Omuti omulungi tasobola kuleeta bibala bibi, so n’omuti omubi tasobola kuleeta bibala birungi. Buli muti ogutaleeta bibala birungi gutemebwa ne gusuulibwa mu muliro. Ky’ova ku bibala byabwe mubamanyenga. Si buli ayogera gyendi nti, Mukama, Mukama, aliyingira mu bwakabaka obw’eggulu; naye oyo akola okwagala kwa Kitange ali mu ggulu. Abangi baligamba gyendi ku lunaku luli nti, Mukama, Mukama, tetwalagula mu linnya lyo? era mu linnya lyo twaagobangamu badayimooni? era mu linnya lyo twakola eby’amagero bingi? Era olwo ndibagamba nti, Sibatamanya: muve gye ndi, mmwe abakozi b’obutali butuukirivu. Ky’ova buli awulira ebigambo byange bino, era n’abikola, ndimufaananyiriza n’omusajja amagezi eyazimba ennyumba ye ku lwazi: Ne nkuba n’etonnya, ne migga ne gijja, ne mpewo ne zibuuka, ne bikuba ennyumba eyo; ne teegwa: kubanga yali yesimbiddwa ku lwazi. Era buli awulira ebigambo byange bino, n’atabikola, alifaananibwa n’omusajja omusirusiru eyazimba ennyumba ye ku musenyu: Ne nkuba n’etonnya, ne migga ne gijja, ne mpewo ne zibuuka, ne bikuba ennyumba eyo; ne egwa: n’okugwa kwayo ne kuba kunene. Matayo 7:15-27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Obujeemu bwa 1863 bulaga okutandika kw’Adiventizimu w’Olunaku lwa Ssabatto ogwa Lawodikiya okuzimba omusingi ogw’obulimba ku musenyu. Omusenyi gulaga ensonga ya Setaani ey’okulowooza nti waliwo amazima mangi, nga ky’enjawulo ku Lwazi lw’amazima ag’amalirivu. Amazima ag’amalirivu gasimbibwa ku bajulirwa babiri, era amazima agalagibwa ku bipande bibiri ebitukuvu bya Habakkuku, ge Adiventizimu gyezze nga gibisa ku bbali, gava mu Bayibuli era gakakasibwa Omwoyo gw’Obunnabbi. Amazima ago g’amalirivu.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

Omulabe agezaako okusendasenda ebirowoozo by’abaganda baffe n’abannyinaffe okuva ku mulimu ogw’okutegeka abantu okuyimirira mu nnaku zino ez’enkomerero. Ebyogera bye eby’obulimba bitegekeddwa okugoba ebirowoozo okuva ku bulabe n’obuvunaanyizibwa bw’essaawa eno. Bateeka omuwendo mutono nnyo ku kitangaala Kristo mwe yava mu ggulu n’ajja okukiwa Yokaana olw’abantu be. Bayigiriza nti ebyo ebiri mu maaso gaffe tebirina bukulu bumala okufuna okwegendereza okw’enjawulo. Baggyamu amaanyi amazima agava mu ggulu, ne banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, ne babawa mu kifo kyabwo sayansi ey’obulimba. ‘Bw’ati bw’ayogera Mukama: Muyimirire mu makubo, mulabe, mwebuuze ku makubo ag’edda, we wali ekkubo erirungi, era mutambulirengamu.’ [Yeremiya 6:16.]

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

"Tewali asaanidde kunoonya kuzikula emisingi gy’okukkiriza kwaffe,—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe, mu kuyiga Ekigambo nga tusaba nnyo era mu kubikkulirwa. Ku misingi gino tumaze emyaka egisukka mu amakumi ataano nga tuzimbirako. Abantu bayinza okulowooza nti bazudde ekkubo empya, nti bayinza okuteeka omusingi ogw’amaanyi okusinga ogwateekebwawo; naye kino kye kibulimba ekinene. ‘Tewali musingi omulala gwe muntu ayinza okuteeka okuggyako ogwateekebwawo.’ [1 Abakkolinso 3:11.] Mu biseera ebyayita, bangi baagezaako okuzimba okukkiriza okumpya, ne bateekawo amateeka g’ensonga amapya; naye okuzimba kwabwe kwanywerawo okumala bbanga ki? Kyagwa mangu ddala; kubanga tekwasinziira ku Lwazi." Obujulizi, Voliyumu 8, 296-297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Olunaku lwa 11 ogwa Sepetemba 2001 bwe lwatuuka, n’emvula y’Omwoyo Omutukuvu nayo ne yatuuka.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

"Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Ebizimbe binene eby’e New York City bwe byagwisibwa wansi n’olukwatako lwa Katonda, enkuba ey’enkomerero yatandika okutonnya. Bwe watuuka olunaku lwa September 11, 2001, emiryango egy’amazzi egy’emisingi gy’obupapa gyaggulwawo.

“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

Mu kiseera kino obutali butuukirivu bwe bufuuse obw’enkizo, amakanisa g’eProtestanti agagaanyi ‘Bw’ayogera Mukama’ ganaatuuka mu mbeera ey’ekitalo. Ganaakyuka ne geegatta ku nsi. Mu kwawukana kwabwe ne Katonda, ganaanoonya okufuula obulimba n’okweva ku Katonda etteeka ly’eggwanga. Ganaakozesa abakulembeze b’eggwanga okuteekawo amateeka agazza obuyinza obwafiirwa eri omusajja w’ekibi, atuula mu yeekaalu ya Katonda, nga yeeraga nti ye Katonda. Emisingi gy’ObuKatoorika bwa Roma ginaateekebwako obukuumi bwa gavumenti. Okwekalakaasa okw’amazima g’Bayibuli tekujja kukkirizibwa nate abo abatafuula tteeka lya Katonda etteeka ly’obulamu bwabwe. Review and Herald, 21 Desemba, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Eteeka erya Patriot Act liraga entandikwa y’okukuuma emisingi gya Katolika ey’e Roma, nga kino kitwala mpola mpola okutuuka ku tteeka erya Ssande eririjja mangu. Nga 11 Settemba 2001, empewo ennya eziyimiririra Obusiraamu mu bulabe obw’okusatu ne zitandika okuvuga.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Tunaaba tweebaka ku mpenda z’ensi ey’emirembe n’emirembe? Tunaaba tetukyegendereza, nga tuli bannyogovu era nga tufudde? Ai, singa mu makanisa gaffe mubeeramu Omwoyo n’omukka gwa Katonda nga gufuuŵibwa mu bantu Be, basobole okuyimirira ku bigere byabwe ne baba balamu. Twetaaga okulaba ng’ekkubo lya kifundikwa, era ng’omulyango muto. Naye bwe tuyita mu mulyango omufunda, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Enkuba, empewo, n’amataba byatuuka nga 11 Ssettemba 2001, era Ekkanisa y’Abadiventisiti ab’Olunaku olw’omukaaga ey’e Lawodikiya yagezesebwa nga n’Abayudaaya bwe baagezesebwa mu lubatizo lwa Kristo, era nga n’Abaprotestanti bwe baagezesebwa okuva nga 11 Ogasiti 1840. Okuva mu kiseera ekyo okutuuka ku kulaga eby’omu maaso okw’obujeemu okw’eri nga 18 Julaayi 2020, ennyumba ya Abadiventisiti ab’Olunaku olw’omukaaga ey’e Lawodikiya yagenda egwa mpola mpola, nga bwe kyakakasibwa ddala nti yeekaalu y’Abayudaaya yalangirirwa ng’esigadde matongo nga tekunnaba kutuuka ku musaalaba, era nga n’Abaprotestanti bwe baakyuka ne bayingira mu Purotestanti ey’obujeemu mu kubulirwa essuubi okwasooka okw’eri nga 19 Epreeri 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Ekibiina ky’omalayika ow’okusatu ekya Lawodokeya ne kiy’ingira mu nteekateeka y’okukemebwa ey’enkomerero, era nga bwe kyali mu kukemebwa okw’atandika nga Septemba 11, 2001 abawombeefu baayitibwa okuddayo ku makubo ag’edda, ge gaali amazima ag’emisingi si ga kibiina kya Abamilleraiti eky’omalayika ow’okusooka n’ow’okubiri bwokka, naye era amazima ag’emisingi g’ekibiina ky’omalayika ow’okusatu.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Akabonero ak’okugaana amazima ago ag’ensinzi mu mbeera ey’okulimbibwa okw’amaanyi, kali mu bubaka Pawulo lwe yawandiika mu Abatesalonika Ekyokubiri. Obubaka obwo bwaweebwa akabonero aka "eky’obudde bwonna" mu kitabo kya Danyeri, kubanga mu kitundu ekyo mu Abatesalonika Ekyokubiri mwe William Miller yategeerera nti "eky’obudde bwonna" mu kitabo kya Danyeri kyakiikirira Roma ey’obupagani.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Waliwo ebitabo ebyawandiikibwa ebikwata ku kutegeeza kwa ‘ekya bulijjo’ mu kitabo kya Danyeri. Ebisinga sibituufu, naye singa oyagala okukebera ekiwandiiko okuva eri omuyigiriza w’eddiini omu ku Badiventisiti ekitegeeza ensonga eno mu ngeri entuufu, oyinza okuzuula The Mystery of the Daily kya John W. Peters. Si ntegeka kwogera ku nsonga eyo eya ‘ekya bulijjo’ mu kiwandiiko kino. Waliwo ne bitabo ebirala ebikwata ku byafaayo ebinnyonnyola ‘ani, ki, era lwaki’ endowooza etali ntuufu ku ‘ekya bulijjo’ yateekebwawo oluvannyuma ddala mu mbeera eya Lawodikiya ey’Abadiventisiti b’Olunaku Ol’omusanvu.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Akategeeza k’ekigambo ky’Olwebbulaniya ekivvuunulidwa ‘ekya bulijjo’, n’ebyafaayo eby’okujeemera amazima ag’ensinziro ag’‘ekya bulijjo’ ebyatandika mu maanyi mu 1901, bimaze okulambululwa emirundi mingi mu Emmeeza za Habakkuki era ne mu biwandiiko eby’oluvannyuma eby’ekitabo kya Danyeri.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Nteekateeka okusigaza essira ku “eky’olubeerera” mu kiwandiiko kino ku bikula by’obunnabbi ebigattiddwa ku kugaanyizibwa kwa kabonero ka Loma. Buli akkiriza mu butuufu obuyinza bw’ebiwandiiko bya Ellen White kimwetaagisa kusoma ebigoberera bino, alyoke amanye okutegeera okutuufu ku “eky’olubeerera.”

“Then I saw in relation to the ‘Daily,’ 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Okugaana engeri William Miller gy’ategeeramu "ekya bulijjo" kye kuba mu kiseera kye kimu okugaana obuyinza obuli mu ebyawandiikibwa bya Ellen White, kubanga yalaba nti "Omukama yawa endebe entuufu ku kyo eri abo abaaleeta okulangirira kw’essaawa y’omusango." Era yalagibwa nti endowooza endala ku "ekya bulijjo" zaaleeta "ekizikiza n’akavuyo," ebyo ebitali bika bya Kristo. Miller yakiraba "ekya bulijjo" nga Boma ery’obupagani bwe yali asoma Abatesalonika Ab’Okubiri.

“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

Nayongera okusoma, era saasanga kifo kirala mwe kyasangibwa [ekya buli lunaku], wabula mu Danyeri. Awo [nga nnyambiddwa akatabo akunoonyeza ebigambo] ne nddira ebigambo ebyali bigattiddwa nacyo, ‘okuggya;’ ‘aliggya ekya buli lunaku;’ ‘okuva ku biro ekya buli lunaku bwe kijja kuggyibwawo,’ n’ebirala. Nayongera okusoma, ne ndowooza nti sijja kusanga musana ku kyawandiikibwa; oluvannyuma ne ntuuka ku 2 Abatesalonika 2:7, 8. ‘Kubanga ekyama eky’obujeemu kikola dda; wabula oyo aziyiza kaakano agenda kweyongera kuziyiza okutuusa lwe aliggibwawo mu kkubo, era olwo omubi oyo alibikkulirwa,’ n’ebirala. Era bwe natuuka ku kyawandiikibwa ekyo, ayi, nga amazima gaalabika bulungi nnyo era nga g’ekitiibwa! We kyo kiri! Ekyo kye ekya buli lunaku! Kaakano, Pawulo ategeeza ki ku ‘oyo aziyiza kaakano,’ oba aziyiza? Ku ‘musajja w’ekibi’ n’ ‘omubi,’ kitegeeza obwapapa. Kale, kiki ekiyiza obwapapa okubikkulibwa? Mazima, obupagani; kale, ‘ekya buli lunaku’ kiteekwa okuba kitegeeza obupagani.’—William Miller, Second Advent Manual, omuko 66. Advent Review and Sabbath Herald, Januwale 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Mu nkomerero, ObuAdiventisiti obwa Laodikeya bwasuulirayo okutegeera okutuufu ogwaawa eri Miller n’abo abaakuba enduulu ey’essaawa y’okusalirwa omusango, ne bukkiriza endowooza ensobi ey’ObuProtesitanti obuvudde ku mazima nti “ekya buli lunaku” kyakiikirira obuweereza bwa Kristo mu kifo ekitukuvu. Okutegeera okwo tekulagira magezi mu njuyi nnyingi, naye okusinga okuba kwa bulimba, kwogera nti akabonero aka Setaani kabonero ka Kristo.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

"Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller yalambulula “ekya buli lunaku” nga Loma ey’obpagaani, omuyoka; naye obwadiventisiti obwa Laodikiya bwatwala endowooza eva mu BuProtestanti obugudde nti kino kiyimirira obuweereza bwa Kristo mu kifo ekitukuvu eky’eggulu. Okugaana okulambulula kwa Miller nti “ekya buli lunaku” kye Loma ey’obpagaani kulaga okugaana amazima agaalagiddwa ku machaati zombi ezitukuvu, ezaatuukiriza Habakkuki essuula ey’okubiri. Noolwekyo, kye kuba okugaana amazima ag’essasiro, nga bwe kyali okugaana “emirundi musanvu” egyo mu Leveeritiko amakumi abiri mu mukaaga.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Okugaana amazima nti “ekya buli lunaku,” kiyimirira Ruma ey'obupagani, kwe kusuula emisingi g'Abadiventisiti n'obuyinza bwa Omwoyo ogw'Obunnabbi. Okuyita akabonero ka Sitaani ng'akabonero ka Kristo kifaanagana n'okuyita omulimu gwa Kristo ng'omulimu gwa Sitaani.

“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

Mu kumugaana Kristo, abantu Abayudaaya baakola ekibi ekitasonyiyibwa; era mu kugaana okuyitibwa okw’ekisa, ffe tuyinza okukola ensobi y’emu. Tunyooma Omulangira w’obulamu, era tumukozesa ensonyi mu maaso g’ekkuŋaaniro lya Setaani ne mu maaso g’eggye ly’eggulu lyonna bwe tugaana okuwulira abatumwa be b’awadde obuyinza, ne mu kifo ky’okubawulira ne tuwulira abaweereza ba Setaani, abayagala okuggyawo omwoyo okuva eri Kristo. Okutuusa nga omuntu aky’akikola, tasobola kusanga ssuubi newankubadde okusonyiyibwa, era mu nkomerero alibula ddala okwegomba kwonna okw’okuddamu okukkaanya ne Katonda. The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Bwe Ab’Addiventisiti ab’e Lawodikiya baagaana okutegeera okw’emisingi ku “ekya buli lunaku” ne “emirundi musanvu”, tebaagaana obuyinza bwa Omwoyo gw’Obunnabbi n’emisingi byokka, naye baagaana n’omulimu gwa William Miller, eyakulemberwa okutuuka ku bye yategeera ne Malayika Gabulieri n’abalayika abalala.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

Katonda yatuma malayika we okukola ku mutima gw’omulimi eyatakkirizanga Bayibuli, okumukulembera okunoonya eby’obunnabbi. Bamalayika ba Katonda baamukyalira emirundi mingi oyo eyalondwayo, okukulembera ebirowoozo bye era okumubikkulira okutegeera kwe eby’obunnabbi ebyali bibadde mu kizikiza eri abantu ba Katonda. Entandikwa y’omunyolo gw’amazima yamuweerwa, era n’akulemberwa okunoonya ekiyungo n’ekiyungo ekiddirira, okutuusa lwe yatunuulira Ekigambo kya Katonda ng’awuniikirira era ng’akisiima ennyo. Yalabamu omunyolo ogutuukiridde gw’amazima. Ekigambo ekyo kye yali akiraba ng’ekitasikiriziddwa kaakano kyamubikkukira mu maaso ge mu bulungi bwakyo n’ekitiibwa kyakyo. Yalaba nti ekitundu kimu ky’Ebyawandiikibwa kinyonnyola ekirala, era bwe waabangawo akatundu akamuggala eri okutegeera kwe, yasanga mu kifo ekirala eky’Ekigambo ekakinyonnyola. Ekigambo ekitukuvu kya Katonda yakitwala n’essanyu, n’okussaamu ekitiibwa ennyo n’entiisa ey’ekitiibwa. Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

"Malayika we" kye kigambo ekiraga nti ye Malayika Gabulieri.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

"Ebigambo by’omalayika nti, ‘Nze Gaberiiri, nnyimirira mu maaso ga Katonda,’ biraga nti alina ekifo eky’ekitiibwa ennyo mu mbuga z’eggulu. Bw’ajja n’obubaka eri Danyeri, yagamba nti, ‘Tewali ayimirira wamu nange mu bino, wabula Mikaeri [Kristo] Omulangira wammwe.’ Danyeri 10:21. Ku Gaberiiri Omulokozi ayogera mu Okubikkulirwa, ng’agamba nti, ‘Yakituma ne yakiraga eri omuddu we Yokaana okuyita mu malayika we.’ Okubikkulirwa 1:1." The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Okulaga akabonero aka Setaani ng'akabonero ka Kristo si kyokka kufaananako n'ekibi ekitasonyiyibwa, wabula n'ekibi ekitasonyiyibwa ky'ekwatagana n'okugaana ababaka Kristo b'asindika. "The daily" olwo kiba akabonero k'ekibi ekitasonyiyibwa, era bwe kitegeerekeka nti "omulonde," William Miller, yatwalibwa okutuuka ku kutegeera okutufu ku mazima ago, oluvannyuma ne kigaanibwa, kikwatana butereevu n'Abatesalonika Ey'okubiri, ekitundu kenyini ky'Ebyawandiikibwa mwe Miller yakolera okuzuula kwe. Okugaana amazima ago kubeera obujulizi bw'okutayagala mazima, era obujeemu obwo buzaala okujjibwako Omwoyo Omutukuvu n'okuweebwa omwoyo omutali mutukuvu ogwa Setaani, ogwo Pawulo aluyita obulimbika obw'amaanyi.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Nga bwe kiri ku "abambuzi b'abantu bo", aba "bateekaawo ekyolesebwa", "ekya buli lunaku" kikiikirira Loma ey'Abapagani. Okusinzira ku Abatesalonika Ab'Okubiri, Paulo ayigiriza nti okugaana obubaka bw'omutwe ogw'okubiri kye kibonero nti abo abakikola tebaagala mazima. Kubanga tebaagala mazima agakiikirizibwa mu mutwe ogw'okubiri, bafuna amaanyi g'okulimbibwa.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Abannabbi bonna boogera ku nnaku ez’enkomerero, era ebyawandiikibwa ebyasooka mu kiwandiiko kino, ebyategekebwa Katonda, biraga nti obulimba obw’amaanyi bujja ku abo abatayagala mazima mu kiseera ky’okufukibwa kw’Omwoyo Omutukuvu. Ekibiina kimu kifuna amafuta, ate ekirala kifuna obulimba obw’amaanyi.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Omwoyo Omutukuvu afukibwa mu byafaayo mu kiseera Omwoyo Omutukuvu bw’aggyibwako ku abo abagaana okweyongera kw’okumanya okugguliddwaawo mu biseera ebibiri eby’okugezesa eby’ekiseera eky’okuteekebwako akabonero okuva nga 11 Septemba 2001 okutuuka ku tteeka lya Ssande erigenda okujja mu bwangu. Okuddamu ekitundu ekyasooka:

“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

Okutunuulira ku nnaku ez’enkomerero, obuyinza obutaggwawo obwo bulangirira ku abo ‘abatafuna okwagala eri amazima, balyoke balokoke,’ nti, ‘Ku lw’ensonga eno Katonda alibatumira okulimbibwamu okw’amaanyi, balyoke bakkirize obulimba: era bonna abataakkiriza amazima naye abaasanyukira mu butali bwenkanya, basalirwemu omusango.’ Bwe bagaana enjigiriza z’Ekigambo kye, Katonda aggyawo Omwoyo gwe, n’abaleka eri obulimba bwe baagala. Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Olunyiriri ku lunyiriri, Danyeri ayigiriza nti mu nnaku ez’enkomerero, be abanyazi b’abantu bo (akafaananyi ka Loma) be abatuukiriza okwolesebwa. Abanyazi era balagiddwa nga “ekya bulijjo.” Solomooni ayigiriza nti mu nnaku ez’enkomerero abo abatali n’okwolesebwa bazikirira, era ekyo kye kubeera bwereere. Okufuulibwa bwereere kwe kubeera Omulaodikeya, ate Omulaodikeya ye virigini omusirusiru.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

Embeera y'Ekkanisa eyayimiririrwa abawala abasirusiru, era eyogerwako ng'eyitibwa embeera ya Lawodikiya. Review and Herald, August 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Okuba omuwala omusirusiru nga butuuka obubaka bw’okukaaba mu ttumbi ly’ekiro kwe kulabisa ekyo Yokaana ky’awandiika mu Okubikkulirwa omutwe ogw’ekkumi n’omukaaga ng’agamba nti, “ensonyi z’obwereere bwo.” Okulabula kwa Yokaana mu kibonerezo eky’omukaaga kikwata ku lugatte olw’ebitundu bisatu olw’ejjoka, ensolo n’nnabbi ow’obulimba, olugatte olusookera ddala mu 1989 era oluli mu nkola y’okutwala ensi e Amagedoni.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Obubaka bwa Pawulo mu Aba Tesalonika Ab’okubiri si bwa kwogera kyokka ku Roma ey’obupagani okuyimiririrwa Daniyeri ng’ “eky’obulijjo,” wabula essuula lino lyesimbira nnyo ku nkwatagana wakati wa Roma ey’obupagani ne Roma ey’obwakapapa. Roma ey’obupagani yaziyiza omusajja w’ekibi okutuula ku ntebe y’obufuzi ey’ensi mu mwaka gwa 538. Bwe yaggibwawo Roma ey’obupagani, olwo “ekyama ky’obujeemu,” wamu n’ “oyo omubi” ey’ali Papa wa Roma, byazuulibwa. Mu ssuula lino Pawulo alambulula enkwatagana ey’enjawulo ey’obunnabbi wakati wa Roma ey’obupagani ne Roma ey’obwakapapa. Okugaana okuyigiriza kw’essuula lino kwe kugaana amazima era okufuna obulimba obw’amaanyi.

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, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

Temukkiriza muntu yenna okubabuusabuusa mu ngeri yonna; kubanga olunaku olwo tewalituuka, okujjako nga okusooka wabeewo okugwa mu kukkiriza, era omuntu w’ekibi alabisibwe, omwana w’okuzikirira; oyo awakanya era yeeyimusa okusinga buli ekituumibwa Katonda oba ekisinzibwa, okutuusa n’atuula nga Katonda mu yeekaalu ya Katonda, yeeyolesa nti ye Katonda. Temwajjukira nti bwe nnali nkyali nammwe, nabategeeza bino? Era kaakano mumanyi ekimuziyiza, alyoke alabisibwe mu biro bye. Kubanga ekyama eky’obujeemu kimaze okutandika okukola; wabula oyo akiziyiza kaakano anakyeyongerayo okukiziyiza okutuusa lw’anaggibwawo mu kkubo. Awo olwo omubi oyo alirabisibwa, gw’Omukama alimalawo n’omukka ogw’omu kamwa kye, era alizikiriza n’ekitangaala eky’okujja kwe; oyo, okujja kwe kwekutambulira ku mulimu gwa Setaani n’amaanyi gonna n’obubonero n’eby’amagero eby’obulimba, era n’okubuusabuusa kwonna okw’obutali butuukirivu mu abo abazikirira, kubanga tebaakirizanga kwagala kw’amazima, balyoke balokoke. Era olw’ensonga eyo Katonda alibatumira obulimba obw’amaanyi, balyoke bakkirize eky’obulimba; balyoke bamisangisibwe omusango bonna abatakkiriza amazima naye ne basanyukira mu butali butuukirivu. 2 Abatesalonika 2:3-12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Lwaki abantu b’ennaku ez’enkomerero bano "bakalirwako omusango"? Lwaki batumirwa "obulimba obw’amaanyi"? Lwaki "bazikirira" era ne babikkula ensonyi z’obwereere bwabwe? Ekitundu kino kigamba nti kiva ku tebaagala mazima, era amazima amateekeddwawo mu mutwe guno galambulula nti Loma ey’obupagani, obwakabaka obw’okuna mu bunnabbi bwa Baibuli, yandiziyiza Loma ey’obupapa, obwakabaka obwa ttaano mu bunnabbi bwa Baibuli, okutuuka ku ntebe y’obwakabaka okutuusa nga obupagani buggibwawo.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Enkolagana wakati wa Loma ey’abapagani ne Loma ey’obwa Papa eyalambululirwa mu ssuula, Yokaana agifanananya n’enkolagana wakati w’ekkanisa eya Perugamo n’ekkanisa eya Tiyatira. Perugamo ekwatagana ne Loma ey’abapagani, ate Tiyatira ye Loma ey’obwa Papa. Paulo ne Yokaana bawa obujulizi bubiri ku nkolagana y’obuyinza obubiri obwo, nga bwe kiri ne mu kitabo kya Danyeri.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Mu kitabo kya Danyeri, enkolagana wakati wa Loma ey’obupagani ne Loma ey’obupapa eragibwa emirundi mingi. Mu Danyeri essuula ey’okubiri, kiragibwa mu kutabulibwa kw’ebyuma n’obbumba obunyogovu. Mu Danyeri essuula ey’omusanvu, Loma ey’obupagani ne Loma ey’obupapa byombi biragibwa ng’ebwakabaka “eby’enjawulo”, era newankubadde essuula ey’okubiri eraga obuyinza bubiri ng’butabiddwa wamu, essuula ey’omusanvu eraga nti obuyinza obw’obupapa buva mu bwakabaka bwa Loma ey’obupagani obulina ennyanga kkumi. Mu Danyeri essuula ey’omunaana, ennyanga entono ey’olunyiriri 9 okutuuka ku 12 ye Loma mu mitendera gyombi. Olunyiriri 9 n’olw’ekkumi n’emu byogera ku nnyanga entono mu ngeri ey’obusajja, bityo ne biraga Loma ey’obupagani, ate olunyiriri 10 n’olw’ekkumi n’ebiri byogera ku nnyanga entono mu ngeri ey’obukazi, ne biraga Loma ey’obupapa.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Mu kitabo kya Danyeri essuula munaana, olunyiriri olw’ekkumi na ssatu, Loma ey’obupagani n’ey’obupapa ziragibwa ng’obuyinza bubiri obuleeta amazikiriza. Loma ey’obupagani ye "ekya bulijjo" ekireeta amazikiriza, ate Loma ey’obupapa ye obuyinza obw’obujeemu obuleeta amazikiriza. Mu essuula kkumi n’emu, olunyiriri olw’amakumi asatu n’emu "ekya bulijjo" ekireeta amazikiriza eky’e Loma ey’obupagani kiteekawo obuyinza obw’omuzizo obuleeta amazikiriza, obwo bwe buyinza bw’obupapa. Mu essuula kkumi na bbiri, olunyiriri olw’ekkumi n’emu "ekya bulijjo" ekireeta amazikiriza eky’e Loma ey’obupagani kiggibwawo okusobola okuteekawo obuyinza bw’omuzizo obuleeta amazikiriza obw’obupapa.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Enkolagana y’obuyinza obubiri obuzikiriza obwa Ruumi gwe mulamwa omukulu mu bitabo bya Danyeri n’Okubikkulirwa, era enkolagana eyo Paulo gy’alaga nti ye mazima agalina okwagalibwa omuntu bw’aba agenda okwewala okulimbibwa okwa maanyi okuleetebwa okukkiriza obulimba. Katonda tayogera bitalina makulu, era buli kufaananyizibwa kw’enkolagana ya Ruumi ey’abapagani ne Ruumi ey’Obwa Papa kuleeta obujulirwa obwa njawulo ku nsonga eno; naye okugaana akabonero ka Ruumi mu nnaku ez’enkomerero kye kugaanira Enkuba ey’oluvannyuma era okufuna mu kifo kyayo okulimbibwa okwa maanyi. Kiba kubeera okumanyibwa emirembe gyonna ng’Omulaodikiya omwambulukufu.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Abannyonnyozi b’ebyafaayo Abadiventisiti ab’e Laodikiya, newankubadde nga tebalaga kitiibwa kitukuvu eri omugabo n’omulimu gwa William Miller, balaga nti okutegeera kwe enkolagana wakati wa Loma ey’obusenzikizi ne Loma ey’Obwa Papa kye kyali omusingi ogw’obunnabbi kwe yazimbira ‘byonna’ enkozesa ze z’obunnabbi. Gabrieli n’abamalayika abalala baakulembera Miller okutegeera enkolagana ya Loma ey’obusenzikizi ne Loma ey’Obwa Papa, naye mu byafaayo bye teyalaba Loma ng’ekintu ekikolebwa mu bitundu bisatu: ejjoka eddene, ensolo n’omunnabbi ow’obulimba.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Mu kiseera kye Amerika te yali nannaba kutandika omulimu gwayo nga nnabbi w'obulimba, kubanga Abaprotestanti b’Amerika te baafuuka abawala ba Ruma okutuusa mu 1844, era omulimu ogw’emisingi ogwa Miller gwali gamaze okuteekebwako ku lupapula olwa 1843 olwakolebwa mu Meyi wa 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Mu mwaka gwa 1989 ennyiriri mukaaga ezisembayo ez’omu ssuula 11 ey’Ekitabo kya Danyeri zaggulwawo, era omubaka ow’ekiseera ekyo yategeera nti waaliwo buyinza busatu obw’ebikolwa byabwo eby’obunnabbi ebyayita mu nnyiriri 40 okutuuka ku 45 ez’omu ssuula 11. Kabaka w’Amaserengeta mu lunyiriri 40 ye buyinza bwa Diragoni; ate Kabaka w’Amambuka ye buyinza bwa Paapa, obwabadde bufunye ekiwundu eky’okufa ku ntandikwa y’olunyiriri mu 1798, mu mikono gy’obuyinza bwa Diragoni obw’e Bufaransa bwa Napoleoni. Mu lunyiriri olwo obuyinza bwa Paapa butandika omulimu ogw’okwonya ekiwundu kyabwo eky’okufa. Mu 1989 Kabaka w’Amambuka azzako ku buyinza bwa Diragoni obw’e Sovyeti Yuniyoni, ng’omu kiseera ekyo Sovyeti Yuniyoni yali afuuse Kabaka w’Amaserengeta. Bwe kisolo ky’Obukatoliki kyazizaako ku Sovyeti Yuniyoni, kyajja n’eggye ery’okukolerera mu kifo kyakyo ery’Amerika ey’Obumu, nnabbi ow’obulimba w’Ekitabo ky’Okubikkulirwa essuula 16. Kabaka w’Amaserengeta ow’e Diragoni, Kabaka w’Amambuka ow’ekisolo, ne nnabbi ow’obulimba w’amagaali g’olutalo, abagoba embalaasi n’ebyombo, bonna balagiddwa mu lunyiriri 40; era omulongo gw’obunnabbi guggwa mu lunyiriri 45, lwe “obuyinza bwa Paapa butuuka ku nkomerero yaabwo nga tewali amuyamba.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Amegidoni, mu Okubikkulirwa omutwe ogw’ekkumi n’omukaaga, kye kitundu ky’ensi ky’ekifaananyi ekiraga okujeemera kw’abantu okukulembera okudda kwa Kristo. Amegidoni kye kigambo ky’ekifaananyi, era kikolebwa mu bigambo bibiri, “Har” kitegeeza olusozi, ne “Megido,” ekiri mu kiwonvu kya Yezireeri. Ensonga nti Yokaana yagatta olusozi ne Megido, nga Megido kye kiwonvu, ewa omuyizi w’obunnabbi okumanya nti Amegidoni kye kifaananyi ekirimu okusinziira ku kifo mu nsi, kubanga tewali lusozi mu kiwonvu kya Yezireeri.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Ekiwonvu kya Yezireeri kiri wakati w’amayanja gasatu (Ennyanja ya Meditereni, Ennyanja ya Galiraaya, n’Ennyanja Eyafu) ne Yerusaalemi. Kiri kumpi mu makkati g’obukiikakkono bwa Isirayiri, nga mu njuyi zaakyo ez’enjawulo waliwo amayanja gano gasatu ne Yerusaalemi. Olunyiriri 45 mu Danyeri essuula 11 lwe lulaga kabaka w’obukiikakkono ng’atuuka ku nkomerero ye nga tewali amuyamba, era olunyiriri olwo lulambulula ekifo ky’enkomerero ye mu by’ettaka nga kiri wakati w’amayanja n’olusozi olutukuvu olw’ekitiibwa olw’e Yerusaalemi. Olunyiriri 40 mu Danyeri essuula 11 luleeta mu maaso amaanyi asatu agakwata ku kuwonyebwa kw’ekiwundu eky’okufa ekyali ku buyinza bwa Paapa n’enkomerero ey’oluvannyuma ey’obuyinza obwo.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Ekigambo ekisooka mu bitundu bino kiraga ekiseera eky’enkomerero mu 1798, obwapaapa bwe bwafuna ekiwundu eky’okuifa, era ekitundu ekya 45 kiraga ekiwundu eky’okuifa eky’olubeerera. Ebyafaayo eby’obunnabbi ebiri wakati w’okufa okusooka n’okufa okwasembayo kw’obuyinza bw’obwapaapa bitonnyola okujeemera kw’abantu, nga bazzawo obukulembeze bw’obuyinza bw’obwapaapa, ng’ekiwundu eky’okuifa ky’obuyinza bw’obwapaapa kiwonyebwa nga tekunnaba kutuuka ku kufa kwakyo okwasembayo. Ebitundu mukaaga bino birina akabonero k’amazima, kubanga entandikwa n’enkomerero byombi bye bimu: okufa kw’obuyinza bw’obwapaapa, ate ebitundu eby’akati byogera ku kujeemera kw’abantu ng’ekiwundu eky’okuifa ekisooka kiwonyebwa.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller yaweebwa ekitangaala okuva eri bamalayika b’eggulu ku nkolagana wakati wa Loma ey’Abapagani ne Loma ey’obwapapa. Ekisumuluzo ekyayamba Miller okutegeera entegeka y’obunnabbi, gye yakozesa mu nkozesa ze zonna ez’eby’obunnabbi, kyali “ekya buli lunaku” mu Abatessalonika Eya Okubiri. “Ekya buli lunaku” mu essuula eyo kye Loma ey’Abapagani; era ekyo kye kyateekaawo ekyolesebwa William Miller kye yategeera, kubanga Loma, abambuzi b’abantu bo mu Essuula kkumi n’emu, olunyiriri olw’ekkumi n’ena, y’eteekaawo ekyolesebwa.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Omubaka eyayimusibwa okutegeera okweyongera kw’amagezi okwabaawo mu 1989 yatuuka okutegeera enkula ssatu eza Loma. Miller yali omubaka w’omalayika asooka n’ow’okubiri, era yategeera enkula za Loma ez’asooka n’ez’okubiri okukakasa okwolesebwa kwe yalaga eri ensi. Omubaka w’omalayika ow’okusatu yatuuka okutegeera enkula zonna ssatu eza Loma, alyoke akakase okwolesebwa kwe yali aweereddwa okulangirira eri ensi.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Okulabika okusooka kwa Loma kwali Loma ey’obupagani. Okuva mu Loma ey’obupagani ne muvaamu Loma ey’obwakapapa, okulabika okw’okubiri. Okuva mu kulabika okwasooka n’okw’okubiri ne muvaamu Loma ey’omu kiseera kino, ye omukago ogw’ebitundu bisatu ogwa ddragoni, ensolo n’ennabbi w’obulimba.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Tujja okuyongera ku nsonga z'enkayana eza 'the daily' mu byafaayo bya Advent mu kiwandiiko ekiddako.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

Omusomesa ow’eggulu yabuuza nti: ‘Obulimba bwa maanyi ki obusobola okutega amagezi okusinga okwekulisa nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, nga mu mazima okola ebintu bingi ng’ogoberera amagezi g’ensi era nga oyonoona mu maaso ga Yehova? Ayi, kibulimba ekikulu, ekisikiriza ddala, ekifuga amagezi g’abantu, bwe kiba nti abantu abaamanyawo amazima ne bategeera bubi ne batwala ekifaananyi ky’obutukuvu nga kye Omwoyo n’amaanyi gaakyo; bwe balowooza nti bali bagagga, beeyongeddeko ebintu, era tebeetaaga kintu kyonna, songa mu mazima beetaaga buli kimu.’

“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

Katonda takyuse eri abaddu be abeesigwa, abo abakuuma engoye zaabwe nga tezirina bbala. Naye bangi bakaaba, ‘Emirembe n’obukuumi,’ ng’okuzikiriraokw’amangu kubagwira. Bwe waba nga tewabaawo okwenenya okw’amazima okutuukiridde, era nga abantu tebeewombeeka emitima gyabwe mu kwatula ne bakkiriza amazima nga bwe giri mu Yesu, tebalijja kuyingira mu ggulu. Bwe kunaabaawo okutukuza mu ffe, tetujja kyaleka okwetereera, nga twekulisa nti twagagga era tweyongeddeko ebintu, nga tetwetaaga kintu na kimu.

“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

"Ani ayinza mu mazima okugamba nti: ‘Zaabu yaffe egezeddwa mu muliro; engoye zaffe teziriko bbala ery’ensi’? Nalaba Omuyigiriza waffe nga alaga engoye ze bayita obutuukirivu. N’abambulula, n’awulula obuyonoonefu obwali wansi. N’oluvannyuma n’aŋŋamba nti: ‘Tobiraba nga bakikisa mu bukuusa obuyonoonefu bwabwe n’obuvundu bw’empisa zaabwe? ‘Ai, ekibuga ekyali kyeesigwa kyafuuse omwenzi!’ Ennyumba ya Kitange efuuse ennyumba y’obusuubuzi, ekifo mwe mava okubeerawo kwa Katonda n’ekitiibwa kye! Olw’ensonga eno mulimu obunafu, n’amaanyi gabuze.’" Obujulizi, ekitundu 8, empapula 249, 250.