We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Kakati twekenneenya layini y’obunnabbi ey’empaka ezabaddewo mu byafaayo bya Adiventisimu ezikwata ku bubonero obw’enjawulo bwa Ruumi. Kakati twekenneenya “eya bulijjo” mu kitabo kya Danyeri. Empaka ezo ziraga okugaana ensinziro za Adiventisimu, okugaana obuyinza bw’Omwoyo ogw’Obunnabbi, era n’okugaana omubaka Katonda gwe yalonda. Okugaana omulimu gwa Miller nako kulaga okugaana ebiragiro ebyali biweereddwa Miller okuva eri bamalayika ab’omu ggulu, abaamukulembera okutuuka ku ntegeera ye y’obubaka obwazaalibwa olw’okweyongera kw’amagezi ng’ekitabo kya Danyeri kyali kyaggulwawo mu mwaka gwa 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Abo abagaana amazima agalaga nti obuyinza obwaziyiza obwa Papa okulabisibwa mu 2 Abatesalonika bwaali Ruumi ey’obuwaggu, balaga nti tebagagala mazima; era olw’okugaana okwagala amazima bafuna obulimba. Obulimba obwo bubaleetera okubuusabuusa okunene. Obulimba ye nsibuko, ate okubuusabuusa okunene kwe bafuna kye kivaamu. Obutayagala mazima kye kibakubiriza. Obulimba bulaga okusalawo okukkiriza ebintu bingi eby’enjawulo wamu mu njigiriza za Bayibuli, mu kifo ky’abo abakkiriza amazima agatali gakyuka. Kino lwaki Yesaya, bw’alaga ekyayogerwa Paulo ng’okubuusabuusa okunene, akikubira mu bungi ng’ebilimbibwa, so si kulimbibwa kumu. Ekibinja ekirala be bagagala mazima, bakkiriza nti waliwo amazima agatali gakyuka, era Yesaya abalambulula ng’abo abakankana ku Kigambo kya Katonda.

Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

Bw’ati bw’ayogera Mukama: Eggulu ly’entebe yange, n’ensi ekibantalizo ky’ebigere byange; ennyumba gye munzimbira nze eri wa? era ekifo eky’okuwummuliramu kwange kiri wa? Kubanga ebyo byonna omukono gwange bye yakoze, era ebyo byonna byabaawo, bw’ayogera Mukama; naye eri ono ndiraba: oyo omwavu era ow’omwoyo omenyese, era atya ekigambo kyange. Oyo atta ente ennume ng’akisse omuntu; oyo awaayo omwana gw’endiga ng’atemye obulago bw’embwa; oyo awaayo ekiweebwayo ng’awaayo omusaayi gw’embizzi; oyo ayokya obubaane ng’asinza ekifaananyi. Weewaawo, beelondedde amakubo gaabwe, era emmeeme yaabwe esanyukira mu bibi byabwe eby’ennyinyizibwa. Nange ndilonda okusamwa kwabwe, era entiisa zaabwe ndizibaleetera; kubanga bwe nayita tewali yaddamu; bwe njogera, tebaawulira; naye baakola ebibi mu maaso gange, ne balonda ekyo kye saasanyukira. Muwulirize ekigambo kya Mukama, mmwe abatya ekigambo kye; baganda bammwe abaabakyaawa, abaabayigobangayo olw’erinnya lyange, baagamba nti, Mukama agulumizibwe; naye alibaalabikira, nammwe munaasanyuka, nabo banaakwatibwa ensonyi. Isaaya 66:1-5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Abo abakankana ku Kigambo kya Katonda be bagobebwa b'e Isirayiri, aba mu nnaku ez'enkomerero be bennyini abalabikibwa ng'endera.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

Era alisimba ekibendera eri amawanga, n’akuŋŋaanya abagobeddwa ba Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva ku mabbali ennya g’ensi. Isaaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Katonda ategeeza nti ye y’azimba yeekaalu, gye ab’ekibinja abaleeta ebiweebwayo ebyonoonese bagamba nti be baagizimba. Ye yeekaalu eyo mwe basiga essuubi nga balangirira nti, "Yeekaalu ya Mukama ze zino."

Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

Yimirira mu wankaaki w’ennyumba ya Mukama, ogambe eyo ekigambo kino, nti, Muwulirize ekigambo kya Mukama, mmwe mwenna ab’e Yuda abayingira mu nzigi zino okusinza Mukama. Bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri: Mutereeze amakubo gammwe n’ebikolwa byammwe, era ndibaleka mubeere mu kifo kino. Temwesiga bigambo eby’obulimba, nga mugamba nti, “Yeekaalu ya Mukama, Yeekaalu ya Mukama, Yeekaalu ya Mukama, ze zino.” Yeremiya 7:2-4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Abo ‘abeesiga’ ebigambo eby’obulimba be bakkiriza obulimba. Ennyumba Mukama gye yazimba, yazimbirwa ku musingi gwe yennyini yakola. Ekibiina ekyagaana okuddamu Katonda bwe yabayita, kyalonda amakubo gaabwe ne kisanyukira mu bizizo. Baalonda ‘amakubo’ ne ‘ebizizo’ mu bungi, nga Yeremiya yayogera nti waliwo ekkubo limu lyokka mwetambulirwamu.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

Bw’ati bw’ayogera Mukama: Muyimirire mu makubo, mulabe, era mubuuze amakubo aga kale, awali ekkubo eddungi, mugendeko, ne munaasangayo okuwummula emyoyo gyammwe. Naye ne bagamba nti, Tetutambuliramu. Era nabateekera ku mmwe abakuumi, nga bagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba nti, Tetuwuliriza. Kale muwulire, mmwe amawanga, era mutegeere, ggwe ekibiina, ebiri mu bo. Wulira, ggwe nsi: laba, nzija kuleetera abantu bano obubi, ye bibala by’ebirowoozo byabwe, kubanga tebaawulirizza ebigambo byange, newaakubadde etteeka lyange, naye balirese. Kigasa ki okunzisa obubaane obuva e Seba, n’omusito omunungi okuva mu nsi ey’ewala? Ebiweebwayo ebyokebwa byammwe tebikkirizibwa mu maaso gange, so n’ebiweebwayo byammwe tebisanyusa gye ndi. Yeremiya 6:16-20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Mu ssuula ey’ekkumi n’ettaano, Yeremiya ayita ekibiina ekibi ekyagaana okuwulira, newankubadde baalina amatu, “olukungaana lw’abanyoomi.” Ekibiina kino kyawa “omulindirizi” mu byafaayo by’obubaka bw’omulayika asooka n’ow’okubiri, era nate mu byafaayo by’omulayika ow’okusatu, naye baagaana okutambula mu mikubo egy’edda, emikubo emirungi. Wabula batambulira mu “mikubo.” Omuli ekyo, Isaya alaga nti Katonda alirondawo okulimbibwa kungi, kubanga bo baalonda emikubo mingi egy’obulimba mu kifo ky’ekkubo eky’edda ekituufu. Nga bwe kiri mu bujulirwa bwa Isaya, okusinza kw’olukungaana lw’abanyoomi kugaanibwa Mukama. Sista White agatta butereevu obungi bw’okulimbibwa kwa Isaya n’“okulimbibwa okwa maanyi” kwa Pawulo, era akuteeka mu mbeera ey’okugaana emisingi gy’amazima, omusingi gwe Mukama yazimba era gw’azimbirako ennyumba ye.

“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.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Mu kyawandiiko, ekibiina kya Yeremiya eky’abasekerera kimanyiddwa nga Ab’e Lawodikiya, abawala abata magezi.

“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.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Abawala ab’obusirusiru balaga obutaba na mafuta mu kutuuka kw’okukaaba okw’omu ttumbi lwa kiro, bwe bakkiriza obulimba obukwatagana n’okusalawo kwabwe kwe baali bakoze dda ku kkubo lwe baalondawo okutambulirako, nga bagaana amakubo ag’edda ge Yeremiya yayogerako. Amakubo ag’edda mwe mulimu okuwummula n’okuzzaamu amaanyi, era okuwummula n’okuzzaamu amaanyi kwe enkuba ey’oluvannyuma.

“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

"Nnalagiddwa ekiseera nga obubaka bw’omalayika ow’okusatu bwali bukomekkera. Amaanyi ga Katonda gaali gatuuze ku bantu be; baali baamaze omulimu gwabwe era baali bategekeddwa olw’essawa ey’okugezesebwa eyali mu maaso gaabwe. Baali baafunye enkuba ey’enkomerero, oba okuzza amanyi okuva mu maaso ga Mukama, era obujulizi obulamufu bwali buzuukiziddwa. Okulabula okukulu okw’enkomerero kwali kuwulirwa wonna, era kwali kusitulaamu ne kuyingiza mu busungu abatuuze b’ensi abatagaana okwaniriza obubaka." Ebiwandiiko Ebyasooka, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Mu kiseera ky’okufukibwa kw’Omwoyo Omutukuvu, obulimba obw’amaanyi bufukibwa ku bawala ab’e Laodikea ab’obusiru abatayagala amazima, noolwekyo ne balonda obulimba okukkiriza mu kifo ky’amazima. Okugaana amazima kufaananyizibwa n’okugaana etteeka, kubanga etteeka lya Katonda libonekera mu biragiro bye eby’obunnabbi.

“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

Okubikkulirwa si kutonda newaakubadde okuyiiya ekintu ekipya, wabula okulabisibwa kw’ebyaaliwo, okutuusa lwe byabikkulibwa, nga tebimanyiddwa bantu. Amazima amanene era agataggwaawo agali mu Enjiri gabikkulirwa okuyitira mu kunoonya mu bunyiikivu era n’okwewombeeka mu maaso ga Katonda. Omuyigiriza ow’Obwakatonda akulembera endowooza y’oyo anoonya amazima ng’ayewombeeka; era olw’okukulemberwa kw’Omwoyo Omutukuvu, amazima g’Ekigambo gamumanyisibwa. Era tewali ngeri ey’ekakasa era ey’omugaso mu kumanya okusinga okukulemberwa bwe kityo. Okusuubiza kw’Omulokozi kwali nti, ‘Bwe ajja oyo, Omwoyo ow’amazima, alibakulembera mu mazima gonna.’ Kuyita mu kuweebwa Omwoyo Omutukuvu kwe tutegeera Ekigambo kya Katonda.

“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

Omuwandiisi wa Zabbuli yawandiika nti, ‘Omuvubuka anaayinza atya okutukuza ekkubo lye? Nga akyekuumira ng’okusinziira ku kigambo kyo. Nkuunoonyezza n’omutima gwange gwonna; ayi, tonvaako ku biragiro byo. ... Bikkula amaaso gange, ndabe eby’ewuunyisa mu mateeka go.’

“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

Tukangavvulibwa okunoonya amazima ng’omuntu bw’anoonya obugagga obukwekeddwa. Mukama aggulawo okutegeera kw’omunoonya amazima omutuufu; era Omwoyo Omutukuvu amuyamba okutegeera amazima ag’okubikkulirwa. Kino kye kitegeeza omuwandiisi wa Zabbuli bwe asaba amaaso ge gaggulwe okulaba ebyewuunyisa eby’omu mateeka. Bwe mmeme ye yeegomba nnyo obulungi obwenjawulo bwa Yesu Kristo, amagezi gasobozesebwa okutegeera ebitiibwa by’ensi empitirivu. Nga tuyambibwako Omuyigiriza wa Katonda yekka, lwe tusobola okutegeera amazima ag’Ekigambo kya Katonda. Mu ssomero lya Kristo tuyiga okuba abapole era abatoowaze, kubanga tuweereddwa okutegeera ebyama eby’obutukuvu. Sabbath School Worker, Desemba 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Okugaana obubaka oba enkola y’enkuba ey’oluvannyuma kwe kugaana etteeka lya Katonda. Bwe Yeremiya yayogera nti, ‘tebawulirizza bigambo byange, so n’etteeka lyange tebagondedde, wabula balisuulawo,’ abeera akkiriziganya ne Koseya.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. Hoseya 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Obumanyi abasirusiru bwe bagaana kwe kuyongera kw’obumanyi, Danieli yakiraga nti kibeerawo mu kiseera ky’enkomerero. Mu kiseera ky’enkomerero mu 1798, era nate mu 1989 mu kiseera ky’enkomerero, waaliwo okweyongera kw’obumanyi okwateekebwawo mu ngeri enteeseteese okuyitira mu mubaka Katonda gwe yalondawo okukozesa, nga yateeka emisingi egya buli limu ku mirembe egyo ebiri egy’enkanankana. Amazima ago ag’emisingi gateekateekebwa n’amateeka agamu ag’ebyawandiikibwa agatutonnyebwa eri babaka abalonde mu mirembe gyabwe egy’enjawulo, era amazima ago ge njira enkadde za Yeremiya, era mu nkomerero ge mazima agukiikirira amafuta ag’obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro n’obw’Okukaaba Okunene. Enkuba ey’oluvannyuma ezaala obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro mu byafaayo eby’okuteekebwako akabonero kw’abo emitwalo kkumi n’enna n’enkumi nnya, era oluvannyuma ezaala obubaka bw’Okukaaba Okunene mu byafaayo eby’okukuŋaanya endiga endala za Katonda ezikyali e Babulooni. Enkuba ey’oluvannyuma ye bubaka era ne nkola egizaala obubaka. Okweyongera kw’obumanyi kwa Danieli kutandikawo enteekateeka y’okukemebwa ey’amaddaala asatu.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

N'ayogera nti, Genda, Danyeri: kubanga ebigambo bino bikomezeddwawo ne bikkibiddwa okutuusa ekiseera eky'enkomerero. Abangi banaatukuzibwa, era banaafuulibwa abeeru, era banaagezesebwa; naye ababi banaakolanga eby'obubi: so tewali ku babi alitegeera; naye abagezi balitegeera. Danyeri 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Ababi ab’omu Danyeri be bawala ab’obusirusiru ab’omu Matayo abalondawo okukuuma embeera yaabwe eya Lawodikiya. Embeera yaabwe eyolesebwa mu kitundu eky’okusatu mu bigezo bisatu bya Danyeri, nga abagezi n’ababi bombi bagerwako ekigezo. Ekigezo ekisembayo mwe okusala omusango okutuukirizibwa, era ebika byombi byeraga oba balina amafuta.

“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

Ate eng ero zino ziyigiriza nti tewabaawo kiseera ky’okusaasirwa oluvannyuma lw’okusala omusango. Omulimu gw’Enjiri bwe gukomekkerezebwa, amangu ddala wabaawo okwawulwa wakati w’abalungi n’ababi, era okusala ku buli kibiina kuba kumaliriziddwa emirembe gyonna. Christ's Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Engeri empisa gye ziyoleka mu kukemebwa okw’okusatu ezuula abasinza ng’ab’e Laodikiya abasirusiru oba ab’e Firadelfiya ab’amagezi. Okukemebwa okwasembayo kutuukirizibwa wamu n’obubaka bw’Enkuba ey’Oluvannyuma, obwaleeteddwa mu lwatu ng’oyitira mu nkola y’Enkuba ey’Oluvannyuma. Okugaana enkola y’Enkuba ey’Oluvannyuma kuteeka omwoyo mu mbeera gy’atayinza kutegeera obubaka bw’Enkuba ey’Oluvannyuma. Isaaya alaga nti obubaka n’enkola bino bye bikolawo ekikemebwa ekisembayo.

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

Ani gw’alyigiriza okumanya? era ani gw’alyategeezesa enjigiriza? abaavuddwako ku mata, era abaggyiddwa ku mawere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewaliyo katono. Kubanga n’emimwa egy’okujeganya n’olulimi olulala anaayogera eri abantu bano. Abo be yabagamba nti, Kino kwe kuwummula mwe muyinza okuleetera abakoowu bawummule; era kino kwe kuzza amaanyi; naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyababeerera ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewaliyo katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne bakwatibwa mu mutego, ne batwalibwa. Noolwekyo muwulire ekigambo kya Mukama, mmwe abenyooma, abafuga abantu bano ab’omu Yerusaalemi. Kubanga mwagamba nti, Twakoze endagaano n’okufa, era n’amagombe tuli mu ntegeka; ekibonerezo ekisasaana bwe kinaayitamu, tekirituuka gye tuli: kubanga twefuuse obulimba obuddukirwamu bwaffe, era wansi w’obukyamu mwe twekweka. Bwe batyo bw’ayogera Mukama Katonda nti, Laba, ntadde mu Sayuuni okubeera omusingi ejjinja, ejjinja erikebeddwa, ejjinja erya nsonda ery’omuwendo omungi, omusingi ogukakafu: ayesiga talyanguyanga. Era okusalira omusango ndokuba ku muguwa gw’okupima, n’obutuukirivu ku kipimo eky’obugolokofu; n’omuzira gunaagyawo obuddukirwamu bw’obulimba, n’amazzi ganaayiriga ekifo eky’okwekwekamo. Era endagaano yammwe n’okufa erizisibwamu, n’okukkiriziganya kwammwe n’amagombe tekujja kuyimirira; ekibonerezo ekisasaana bwe kinaayitamu, munaanyigibwa wansi kyo. Isaaya 28:9-18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

"Ekibonerezo ekikulukuta" ky’obunnabbi bwa Baibuli kye kizibu ekyeyongera eky’etteeka lya Ssande, ekitandikira ku tteeka lya Ssande erigenda okujja mu bwangu mu Amerika. Abo aba Laodikiya abasirusiru era ababi, abatalina "okwagala kw’amazima," era ne bagaana okweyongera kw’obumanyi, bakkiriza nti "ekibonerezo ekikulukuta" "tekijja" kubagwira, kubanga, mu bintu ebirala, baasalawo okukiriza ennyonnyola ey’obulimba ey’akabonero ka Roma mu bunnabbi bwa Baibuli. Bwe baakola bwe batyo, baakola enkula y’obunnabbi ey’obulimba, esinziira ku musingi gwabwe ogw’obunnabbi. Omusingi gwabwe guzimbiddwa ku musenyu, oguyimirira obungi bw’amayinja amatono agamennyamenyebwa. Omusingi gw’ab’amagezi guzimbiddwa ku Lwazi lumu.

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

Okusinziira ku kisa kya Katonda kye yampa, nga nze omuzimbi omutegeevu, nateeka omusingi, n'omulala azimba ku gwo. Naye buli muntu yeegendereze engeri gy'azimba ku gwo. Kubanga omusingi omulala tewali ayinza kuteeka okujjako ogwateekeddwa, ogwo gwe Yesu Kristo. Kati oba nga omuntu yenna azimba ku musingi guno zaabu, ffeeza, amayinja ag'omuwendo, emiti, ebikuta, obusu; omulimu gwa buli muntu gunaalabisibwa: kubanga olunaku lunaagulambulula, kubanga gunaalabisibwa omuliro; era omuliro gunaagezesa omulimu gwa buli muntu engeri gye guli. 1 Abakkolinso 3:10-13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Emisingi egy’obulimba giteekebwa mu ngero ne omusingi omutuufu, nga ye Kristo Yesu—Mwamba. Omusingi omutuufu oba ogw’obulimba gubikkulibwa mu kisembayo ky’ebigezo bisatu bya Danyeri. Gubikkulirwa mu muliro—omuliro gw’Omutumwa w’Endagaano, alijja mangu mu yeekaalu ye. Awo walabika ekibiina ekikoze endagaano n’okufa, era ne walabika ekibiina ekikoze endagaano ey’obulamu.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

Laba, ndituma omubaka wange, era aliteekateeka ekkubo mu maaso gange; era Mukama gwemunoonyanga anajja mangu mu yeekaalu ye, ye omubaka w’endagaano gwe mweesanyukira: laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani aliyimirira bw’alabikira? kubanga ali ng’omuliro gw’omusaanuusi, era ng’ensabuni y’abalongozi: Era anaatuula ng’omusaanuusi, n’ayonja effeeza: era anayonja abaana ba Lewi, n’abalongoosa ng’ezzaabu n’efeeza, baletere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era nga mu myaka egy’edda. Era ndituuka gyemuli okusalira omusango; era ndiba omujulizi omangu eri abalogo, n’eri ab’enzi, n’eri abalayira obulimba, n’eri abo abanyigiriza omukozi w’empeera ku mpeera ye, nnamwandu, n’omwana atalina kitaawe, n’abo abakyamya omugenyi ku bwenkanya bwe, n’abatatya nze, bw’ayogera Mukama ow’eggye. Malaki 3:1-5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Omubaka w’Endagaano asembera mu kusala omusango nga enteekateeka y’okugezesa eya Danyeri etuuka ku kigezo ky’okusatu, era ab’amagezi n’ababi ne bagezebwa. Enteekateeka y’okugezesa eya Danyeri ey’ebitundu bisatu etandika ku kiseera eky’enkomerero, nga ekitabo kya Danyeri kisumululwa era okumanya kweeyongera. Okuyongera kw’okumanya kuteekebwa mu bukakafu mu mulimu gw’omubaka omulonde afuuwa ekkondeere. Omubaka oyo Malaki amuyita ‘omubaka’ ‘ateekateeka ekkubo’ nga akulembedde okujja kw’Omubaka w’Endagaano, eyeebikkulira mu muliro alaga abayingidde mu ndagaano naye, oba abo abaalondawo okukola endagaano n’okufa. Mu byafaayo bya Millerite Kristo yajja mangu mu yeekaalu ye nga 22 October 1844; kino kyali akabonero akalaga ekkubo, ekyafaananyiriza etteeka erya Ssande erigenda okujja mu banga ttono.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Ekyasembayo mu kugezesebwa esatu kwa Danyeri kijja kubaawo ku tteeka lya Sande erirituuka mangu, bwe anaatuuka Omubaka w’Endagaano okubikkula okuyita mu muliro ani eyakoze endagaano n’obulamu oba n’okufa, nga ekyo kiteekeddwa mu nteekateeka y’Abaleevi. Bwe Malaki annyonnyola abawala ba Matayo ab’amagezi n’abataali b’amagezi—abo be ba Yokaana ab’e Layodikiya n’abe Firaderufiya, era be Danyeri b’ayita ab’amagezi n’ababi—ebibinja byombi bigezebwa mu muliro, ne biraga oluvannyuma ani ali Muleevi oba atali Muleevi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Abaaleevi be kabonero ka abo abaayimirira mu bwesigwa mu bujeemu obw’ennyana za zaabu obw’ebbiri. Obujeemu obusooka bwa Alooni, ate obw’okubiri bwa Yeerobowaamu. Mu bifaananyi byombi Abaleevi baayimiririra abeesigwa, era ebifaananyi ebyo byombi biwa obujulizi bubiri obw’obwesigwa bw’ekibiina ekiyimiririrwa Abaleevi mu kiseera ky’etteeka lya Sande ekigenda okujja amangu. Alooni yakola ennyana ya zaabu. Zaabu ke kabonero ka Babulooni, ate ennyana kifaananyi ky’ekisolo. Oluvannyuma yalagira embaga, era abantu abasirusiru ne bazina bwereere nga beetooloola ennyana. Obujeemu bwabwe bwonna bwava mu kugaana Musa, omubaka eyalondebwa.

And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

Musa n’agamba Alooni nti, Abantu bano bakukozeeki, okubaaleetedde ekibi ekinene kino? Alooni n’agamba nti, Obusungu bwa mukama wange butayoke; omanyi abantu bano, nti bagenderedde bubi. Kubanga baangamba nti, Tukolere bakatonda abatutambulire mu maaso; kubanga Musa ono, omusajja eyatutwala okuva mu nsi ya Misiri, tetumanyi kye kimutuukiddeko. Nange ne mbagamba nti, Buli alina zaabu, agiggyeko. Ne bampayo; ne ngisuula mu muliro, ne muvaamu ennyana eno. Awo Musa bwe yalaba abantu nga bali bwereere; (kubanga Alooni yabafuula bwereere, n’abaleetera ensonyi mu maaso g’abalabe baabwe:) Awo Musa n’ayimirira ku wankaaki w’olusiisira, n’agamba nti, Ani ali ku ludda lwa Mukama? ajje gyendi. Ne batabani bonna ba Lewi ne beekung’aanya gy’ali. N’abagamba nti, Bw’ati bw’ayogera Mukama Katonda wa Isirayiri, Buli omu asibe ekitala kye ku lubali lwe, era mugende muyingire era mufulumenga okuva ku wankaaki okutuuka ku wankaaki mu lusiisira lwonna, muttenga buli omu muganda we, na buli mukwano gwe, na buli muliraanwa we. Awo batabani ba Lewi ne bakola nga ekigambo kya Musa bwe kiri; era ne bagwa mu bantu ku lunaku olwo abasajja ng’enkumi ssatu. Okuva 32:21-28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Abazina baali Ab’e Lawodikiya abaayolesa “ensonyi z’obwambala bwabwe,” ekyo kye kulabula kw’ekikolimo eky’omukaaga, okulabula ku kyetaago ky’okutegeera bulungi omukago ogw’obutundu busatu ogwa Ruumi ey’omulembe guno oguli: omusota, ensolo, n’nnabbi omulimba. Okulabula okwo kwawakanya nnyo ennyonnyola ey’obwannannyini eya Uriah Smith eyazikiriza amazima agakwata ku kikolimo eky’omukaaga n’Amegidoni.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Abo abaalabisa embeera yaabwe ey’e Laodikya baali baagaanyi obuyinza bw’omubaka alondeddwa, era ne baalabisa okutegeera okutabulatabuka okufaanana ng’akwaabo abalondawo okutuuma akabonero ka Setaani aka 'the daily' ng’akabonero ka Katonda ak’obuweereza bwa Kristo mu Ekitukuvu. Baateeka okulokolebwa kwabwe ku katonda ow’akabonero, naye katonda gwe baalondawo okusinza yali akabonero aka katonda w’e Misiri, ate Misiri kabonero ka ennyoka ennene. Nga bwe kiri mu Adventizimu ey’e Laodikya, baagaanyi amazima nti 'the daily' kye kabonero ka Loma y’Abapagani, ennyoka ennene, ne batuuma akabonero aka Setaani ng’akabonero ka Kristo.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Omwana w’omuntu, teeka amaaso go ku Farawo kabaka w’e Misiri, yogerera obunnabbi ku ye ne ku Misiri yonna: yogera, ogambe nti, Bw’ati ayogera Mukama Katonda; Laba, ndi ku ggwe, Farawo kabaka w’e Misiri, ensolo ennene ey’omu mazzi ekiri wakati mu migga gye, ey’agambye nti, Omugga gwange gwange, era nze nnagukolera olwange. Ezekyeri 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Abajeemu ba Aaroni baakiriza obulimba nti akabonero k’ensota, ekyayimiririzibwa ennyana ya zaabu, ye katonda eyababununula okuva mu buddu bw’e Misiri. ObuAdiventisiti bwa Lawodikiya bukkiriza obulimba nti akabonero ka Loma ey’abapagani (ensota), akaayimiririzibwa "the daily," ke kabonero ka Kristo, omulimu gwe kwe kubununula abantu okuva mu buddu bw’ekibi mu buweereza bwe mu weema entukuvu ey’omu ggulu. Era ne bagaana omubaka eyalondebwa, nga bwe bwakola ObuAdiventisiti bwa Lawodikiya mu nkontana ku makulu g’akabonero aka "the daily."

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Mu mulembe ogwasooka (1844 okutuuka ku 1888) ogwa Laodicean Adventism, baagaana omulimu gwa Miller ogw’okulambulula “ebiseera musanvu.” Mu mulembe ogwokubiri (1888 okutuuka ku 1919) baatandika okugaana amazima ag’ “the daily.” Mu mulembe gwabwe ogw’okusatu (1919 okutuuka ku 1957) baali bazzewo ku ntegeera ya Protestantisimu oguvudde mu mazima nti “abambuzi b’abantu bo” ye Antiochus Epiphanes. Ku Ssettemba 11, 2001 baagaana ekifo kya Islam mu bunnabbi bwa Baibuli bwe yatuuka ennaku ey’okusatu ku lunaku olwo. Buli kimu ku mazima gano ennya gaawagirwa Miller era galagibwa ku bipande bibiri bya Habakkuku, era buli kimu ku byo kimanyibwa ng’amazima g’ensibuko, agateekebwako ekitiibwa ng’agava mu mulimu gwa Miller, gwe Sister White ayita “omulonde.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Obujeemu bwa Yerobowaamu bwatandika mu ntandikwa y’obwakabaka obwa mu bukiikakkono, obwalimu ebika kkumi ebyamufuula Yerobowaamu kabaka waabwe ow’olubereberye. Yerobowaamu yakola ennyana eza zaabu ebbiri n’ateeka emu e Bethel, ekitegeeza ennyumba ya Katonda, n’endala e Daani, ekitegeeza okusala omusango. Awamu, Bethel ne Daani biraga okwegatta kw’Ekkanisa (Bethel) ne gavumenti (Daani). Era, nga bwe kyali mu bujeemu bwa Alooni, ennyana zaali za zaabu, akabonero ka Babulooni, era byombi byali ebifaananyi by’ekisolo. Nga bwe kyali ku Alooni, Yerobowaamu yalagira embaga ya buli mwaka era n’ategeeza ennyana ezo nga bakatonda abaawonya abantu ba Katonda okuva mu Misiri.

And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

Era Yerobowaamu n’agamba mu mutima gwe nti, Kaakano obwakabaka buliddawo mu nnyumba ya Dawudi: bwe banaayambuka abantu bano okuwaayo ssaddaaka mu nnyumba ya Mukama e Yerusaalemi, kale omutima gw’abantu bano guliddawo eri mukama waabwe, ye Lebowaamu kabaka wa Yuda; balinzitta, ne baddayo eri Lebowaamu kabaka wa Yuda. Awo kabaka n’ateesa amagezi, n’akola ennyana eza zaabu ebbiri, n’agamba abantu nti, Kizibu nnyo gye muyambukira e Yerusaalemi: laba, bakatonda bo, ggwe Isirayiri, abakuggye mu nsi ya Misiri. N’ateeka emu e Beseri, n’endala n’agiteeka e Ddaani. Era ekyo ne kifuuka ekibi: kubanga abantu baagenda okusinza mu maaso g’emu, okutuusa ne batuuka e Ddaani. N’azimba ennyumba y’ebifo ebigulumivu, n’afuula bakabona okuva mu bantu ab’ekitiibwa ekitono ennyo, abatali ba baana ba Lewi. Era Yerobowaamu n’assaawo embaga mu mwezi ogw’omunaana ku lunaku olw’ekkumi n’ettaano olw’omwezi, ng’embaga eri mu Yuda bw’eri, n’aweerayo ku kyoto. Bwe yatyo bwe yakola e Beseri, ng’aweerayo ssaddaaka eri ennyana ze yali akoze; era n’ateeka e Beseri bakabona b’ebifo ebigulumivu bye yali akoze. N’aweerayo ku kyoto kye yali akoze e Beseri ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omunaana, mu mwezi gwe yali yeteekedde mu mutima gwe; n’assaawo embaga eri abaana ba Isirayiri; n’aweerayo ku kyoto, n’aayokya obubaane. 1 Bassekabaka 12:26-33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yerobowaamu "yateesa mu mutima gwe," ekiraga omulimu gwa Uriah Smith ogw’okuleeta "obunnyonnyola bwa muntu yekka" mwe yazimbira enkola ye ey’obunnabbi. Yerobowaamu yagoberera enkola ya Alooni era bw’atyo n’akyamya ng’alaga katonda w’e Misiri ng’oyo Katonda omutuufu. Katonda gwe Alooni ne Yerobowaamu bombi baakola yawesigamizibwa ku kukozesa bubi akabonero akalaga engeri ey’obubili ey’e Loma—obufuzi n’eddiini. Alooni ne Yerobowaamu bombi baali balangirira ekifaananyi ky’amaanyi g’omusota omukulu, nga bakozesa akabonero k’ekifaananyi ky’ensolo. Bwekityo, ebyafaayo ebitukuvu ebyo eby’obujeemu byombi biraga okukemebwa okukulu kw’abantu ba Katonda, mwe gunaasalirwawo omusango ogw’obulamu bwabwe obutaggwaawo. Okukemebwa okwo, ng’okutegeezebwa okw’Omwoyo bwe kugamba, kwe kukemebwa okw’okutondebwa kw’ekifaananyi ky’ensolo.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Enkaayanaganya esooka ku kabonero ka Loma nga ‘abanyazi b’abantu bo’, eyatuuka ne ku kaati y’abatandisi ey’omwaka 1843, yagamba nti Antiochus Epiphanes ye yali omunyazi, mu kifo ky’amazima nti abanyazi be Loma. Enkaayanaganya esooka eyo yakiikirira enkaayanaganya ey’enkomerero ku nsonga nti ‘abanyazi b’abantu bo’ be Loma, nga kaakano kigambibwa nti United States be banyazi, so si Loma. Naye, Antiochus ye kabonero ka United States mu nnyiriri ez’ekkumi okutuuka ku kkumi na ttaano mu Dannyeri essuula 11; noolwekyo, obulimba obw’okutandika n’obw’enkomerero ku ani akiikiriddwa bwebumu.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Ekizikiza n’obutabanguko ku kye Antiochus yali ayimirira mu nnaku ez’oluvannyuma, kiviirako obutabanguko ku kifaananyi ky’ensolo, nga bwe kwaleeta obutabanguko okujeemera kwa Alooni ne Yeerobowaamu. Obutabanguko ku kifaananyi ky’ensolo buliwo mu kiseera kennyini ng’ekigezo ekinene eri abantu ba Katonda kye kutondebwa kw’ekifaananyi ky’ensolo.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Sister White bwe yawagira endowooza ya Miller nti "the daily" kiyimirira Loma ey'obupagani, yagamba nti okuva mu mwaka gwa 1844, "endowooza endala", mu bungi, zakkiriziddwa ne zireeta "ekizikiza n'obutabanguko." Obutabanguko obuleeteddwa endowooza ez'obulimba ku "the daily," ekiraga Loma ey'obupagani nga "abambuzi b'abantu bo," buleeta obutabanguko n'ekizikiza ku njawulo wakati wa Loma n'ekifaananyi kya Loma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Empaka ezasooka n’eza nkomerero ku kabonero ka Loma zaaliwo wakati w’abantu b’endagaano eyasooka abaali nga bayitibwako n’abantu abaali nga bafuuka abantu b’endagaano empya ya Katonda. Empaka ezo zaalimu n’obutayagala kugoberera amateeka agateekebwawo mu nteekateeka y’olulimi, kubanga ekigambo “also” mu olunyiriri olwa kkumi n’ena kyagaanyiibwa Abaprotestanti, ne bagamba nti abanyazi balina okuba obuyinza obumu obwali bulagiddwa mu nnyiriri ezasooka.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Kyategeeza okuzivuunika Ebyawandiiko, bwe baasaliriza Antiochus okuteekebwa mu kifo ky “abambuzi”. Kyali ennyonnyola ya muntu yekka, kubanga buli njigiriza ey’obulimba erwanyiza amazima ye ennyonnyola ya muntu yekka. Empaka zennyini zaafuuka amazima ag’omusingi, kubanga zaawandiikibwa ku chati y’abapiyona ey’omwaka 1843. Okukakasibwa kwa chati olw’okusikirizibwa kwakkakasa era ne kukkiriza “abambuzi” ng’akabonero ka Loma, ne kwagulumiza obukulu bw’amazima; kubanga okugaanira enjigiriza kyali kugaanira ebyombi, emisingi n’obuyinza bw’Omwoyo gw’Obunnabbi.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Okutegeera okw’amazima nti ‘abanyazi b’abantu bo’ bayimirira Loma, bwe kwagattibwa ku kifaananyi ky’obunnabbi abalayika kye baawa William Miller, kubanga kyakwatagana ne kifaananyi ky’obunnabbi gye yatuuka okutegeera n’okuyanjula, nga kino bwe kiri: nti Loma ey’abapagani n’eya Paapa ze zaali ensinziro y’okukozesa kwe kwonna okw’obunnabbi.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Ennyonnyola ya Uriah Smith ey’omuntu omu, eyagamba nti “kabaka w’obukiikakkono” mu Danyeri 11, olunyiriri 36 ye Ubufaransa, ate mu olunyiriri 40 nga ye Ubuturuki, yalimu okutegeeza okubiri okutali kwa mazima ku “kabaka w’obukiikakkono.” Okusuulawo kwa Smith emisingi mu 1863 kwaleta obuzibe bw’amaaso okw’amulemesa okulaba etteeka erya sookera ddala ery’obunnabbi, erya nti: okumpi mu kiseera kya Kristo, obunnabbi bwalaga eby’omwoyo eby’omu mulembe omuggya, ebyali by’alabirizibwa mu bintu eby’edda eby’omubiri. Paulo yennyini yayigiriza amazima ago ng’ategeeza nti ekyasooka kyali eky’omubiri, oluvannyuma eky’omwoyo.

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

Wabula si kya mwoyo ekyasooka, naye eky’obutonde; oluvannyuma n’eky’omwoyo. 1 Abakkolinso 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith yali mu bantu b’Endagaano abaali basikidde mu kifo ky’Abaprotestanti abavuddemu okubeera abantu ba Katonda, naye ye yalwanirira obujeemu bwabwe bwe yagaana ebiseera musanvu, era n’aleetawo chaati ye ey’omwaka gwa 1863. Bwe yateekako okutaputa kwe kwennyini, kyavaamu okutegeera okutali kutuufu ku Armageddon mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omukaaga, ekyo nga kikemebwa ekirala ku ntegeera entuufu ku Loo-ma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Mu mpaka ez’asooka ku babbi, Smith yakiikirira abo abaali bakwatibwako mu kutuukirizibwa okusooka kw’olugero lw’abawala abakyali ba buwala kkumi. N’olwekyo, n’endowooza ye ey’obwannannyini ku kabaka w’amambuka, yakiikirira abantu b’endagaano abaali balekebwawo wakati wa 1856 ne 1863, nga bafuuka Ekkanisa ya Seventh-day Adventist ey’e Laodicea. Nga bwe kyali ku Abaprotesitanti mu mpaka z’ababbi, Smith yatafa ku buyinza bw’enkozesa entuufu y’enjogera obuli mu kyawandiikibwa kye yalwanaganya nakyo ng’akisinziira ku kutaputa kwe kw’omuntu yekka, kubanga mu by’enkalalira y’ennimi, ‘kabaka w’amambuka’ okuva mu linyiriri 31 okutuuka ku 45 abeera bulijjo era bwokka obuyinza bw’Obupaapa.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Mu mpaaka ezikwata ku “the daily,” Willie White ne A. G. Daniells bayingiza obulimba mu byafaayo bya Abadiventisi okuwagira endowooza enkadde ey’Abaprotestanti nti “the daily” kyali kiyimirira okuweereza kwa Kristo mu Weema entukuvu. Ebyafaayo ebyo byalambikiddwa mu “Habakkuk’s Tables,” naye kikulu okulaba obujulirwa obw’obulimba obwagattiddwa ku kukuzibwa n’okuteekebwawo kw’endowooza enkyamu, kubanga Miller yalumanya okutegeera okutufu mu Abatesalonika Eya Bbiri, awamu we wogerwako ku kusiyana wakati w’abo abaagala amazima n’abo abakkiriza eky’obulimba.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Obutakkaanya obw’eky’obulijjo bwongerako ku kutegeera okw’olunyiriri ku lunyiriri nti obutakkaanya bwa Looma obw’enkomerero bubeera mu kiseera ky’okufukibwa kw’Omwoyo Omutukuvu. Omwoyo Omutukuvu ng’afukibwa okuva waggulu, amaanyi agaava wansi galiyimuka ne gafuga abo abagakkiriza nga ge maanyi ga Katonda, newaakubadde nga kulimbibwa okwa maanyi.

“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

Obuyinza bubiri obw’amaanyi obuli mu lutalo bukola; obumu buva wansi, obulala buva waggulu. Buli muntu ali wansi w’empembelezo ey’ekyama ey’obumu ku buno oba ey’obulala, era ebikolwa bye binaalaga ekika ky’okusindikirwa mwe bivudde. Abo abagattiddwa ne Kristo banaakolanga bulijjo mu ngeri za Kristo. Abo abali mu bwegatta ne Sitaani banaakolanga nga basindikirwa omukulembeze waabwe, nga bawakanya amaanyi n’omulimu gwa Mwoyo Mutukuvu. Okwagala kw’omuntu kulekedwa nga kwa ddembe okukola, era mu bikolwa we mulabikira omwoyo ki ogukolera ku mutima. ‘Ku bibala byabwe mulibategeera.’ Ebyawandiikibwa eby’omwaka 1888, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Enjawulo ey’obunnabbi mu kutakkaanya ku 'ekya buli lunaku' kwe okulambulula akabonero k’ejjoka ng’akabonero ka Kristo. Abagaana amazima, baba nga bagaanye n’obuvunaanyizibwa bwa Miller eyazuula amazima gano, era bwe batyo babeera nga bagaanye Omwoyo Omutukuvu era nga bakola ekibi ekitasonyiyibwa.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Mu kiwandiiko ekiddako, tujja kwogerako ku nsonga eyavaamu empaka ekwata ku Roma eyabaawo mangu ddala oluvannyuma lwa nga 11 Ssettemba 2001.

“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

Tuli mu biseera we obulamu bubalirwamu nnyo era buli mu bintu ebyewuunyo ennyo. Enkomerero y’ebintu byonna eri kumpi. Ebintu ebyewuunyisa bijja kubeeranga nga bifulumira mu maaso gaffe; kubanga amaanyi agatalabika gali mu kukola, nga galaga okukola okw’amaanyi ennyo. Amaanyi g’ekizikiza okuva wansi gali okukolera ku bantu, era abantu ababi bakolera wamu n’abamalayika ababi okulwanyisa ebiragiro bya Katonda n’okukkiriza kwa Yesu; mu kiseera kye kimu amaanyi okuva waggulu gali okukola ku abo abakkiriza okugondera obuyinza obutukuvu, era abantu ba Katonda bakolera wamu n’abamalayika ab’omu ggulu. Tewali kigenda kuwonawo okuggyako okukkiriza okw’amazima n’okwennyini mu kusoomozebwa okunaatera okujja ku buli mwoyo gw’omuntu mu nnaku zino ez’enkomerero okumukebera n’okumugezesa. Katonda alina okuba obuddukiro bwaffe; tetusobola kweesiga enfaanana, newaakubadde okwatula, oba emikolo, oba ebifo, newaakubadde okulowooza nti kubanga tulina erinnya ery’okubeera abalamu, tunaasobola okuyimirira ku lunaku lw’okugezesebwa. Buli kintu ekisobola okunyeenyebwa kijja okunyeenyebwa, era ebyo ebitasobola okunyeenyebwa olw’obulimba n’obubuzzi bw’amasu bw’ennaku zino ez’enkomerero bijja kusigala. Nnyweza omwoyo gwo ku Mwala ogw’obutaggwaawo; kubanga mu Kristo yekka mwe munaabeera obukuumi. Yesu yategeeza nti ennaku mwe tuba z’ennaku z’obulabe. Yagamba nti, ‘Nga bwe zaali ennaku za Nuu, bw’atyo kwe kujja kw’Omwana w’omuntu bwe kunaabeera. Kubanga mu nnaku ezabadde nga tebanaba kutuuka amataba baali baliira ne banywa, ne bafumbira ne bafumbirwa, okutuusa ku lunaku Nuu lwe yayingira mu eryato, ne tebaamanya okutuusa amataba bwe gaajja ne gabbatwala bonna; bwe kityo n’okujja kw’Omwana w’omuntu bwe kunaabeera.’ ‘Era bwe kyali mu nnaku za Lutti; baalya, banywa, bagula, baguza, basimba, bazimba; naye olunaku olwo olumu Lutti lwe yava e Sodomu ne nakira omuliro n’ekibiritwe okuva mu ggulu, ne zibazikiriza bonna. Bwe kityo bwe kinaabeeranga ku lunaku Omwana w’omuntu lw’alirabisibwamu.’ ‘Omwana w’omuntu bw’anaajja mu kitiibwa kye, n’abamalayika abatukuvu bonna nga bali naye, olwo anaatuula ku ntebe y’ekitiibwa kye: era amawanga gonna galikuŋŋaanibwa mu maaso ge: n’alibatandukanya omu ku munne, ng’omusumba bw’atandukanya endiga ku mbuzi: n’ateeka endiga ku mukono gwe ogwa ddyo, naye embuzi ku gwa kkono. Awo Kabaka aligamba abo abali ku ddyo lwe nti, Mujje, mmwe ab’omukisa ba Kitange, musike obwakabaka obwabategekebwa okuva ku ntandikwa y’ensi.’ Engeri gye tutambula mu bulamu buno ye ejja okusalawo obutonde bw’obulamu bwaffe obutaggwaawo eyo; kitulekedde ffe okusalawo oba tunaabeera n’abo abasikira obwakabaka bwa Katonda, oba n’abo abagenda mu kizikiza eky’ebweru. Katonda ataddewo buli kimu olw’obulokozi bwaffe; kale twetwale ekyo ekyaguzibwa ku muwendo omunene ennyo ogutagererwa. ‘Kubanga Katonda yayagala ennyo ensi, n’awaayo Omwana we eyazaalirwa omu yekka, alyoke buli muntu amukkiriza atalizikirira, naye abe n’obulamu obutaggwaawo.’ Omuyigiriza w’Abavubuka, August 3, 1893.