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# Rome Establishes the Vision - Number Five

Roma Eteekawo Okwolesebwa - Ennamba Ttaano

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Okubikkula obutakkaanya obuddamu obw'eby'obunnabbi mu ddiini y'Abadiventisi: Okutegeera abanyazi b'abantu bo

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Mu kiwandiiko ekyasembayo twalaga emirongo mukaaga gy’obunnabbi egy’enkaayana ebyabaddewo mu byafaayo by’Abadiventisiti okuva mu mulembe gw’Abamillerite okutuuka leero. Nnemezza nti enkaayana eyasooka n’eyasembayo ku "abanyazi b’abantu bo" mu olunyiriri olw’ekkumi n’enna mu ssuula eky’ekkumi n’emu eya Danyeri bimu ddala mu by’obunnabbi. Abamillerite baategeera nti "abanyazi" baali Loma, ate Abaprotestanti baayigiriza nti "abanyazi" be kabaka wa Siriya ayitibwa Antiochus Epiphanes.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Okutandikira mu kitundu eky’ekkumi, ne kikweyongerera okutuuka ku kya kkumi n’ettano, olutalo wakati w’obwakabaka bwa Misiri ne Siriya kulambikibwa. Mu kyawandiikibwa, Misiri ayimirirwamu ng’Kabaka w’amaserengeta, ate kabaka wa Siriya ayimirirwamu ng’Kabaka w’amambuka. Ekitundu eky’ekkumi kiraga ekyo abawandiisi b’ebyafaayo kye bayita okutandika kw’Olutalo lwa Siriya olw’okuna mu 219 BC; ebitundu eby’ekkumi n’emu n’ekkumi n’ebiri biraga Olutalo lwa Raphia mu 217 BC n’ebivuddeko. Awo ebitundu okuva ku kya kkumi n’asatu okutuuka ku kya kkumi n’ettano biraga Olutalo lwa Panium mu 200 BC. Mu bitundu okuva ku kya kkumi okutuuka ku kya kkumi n’ettano, kabaka wa Siriya ye Antiochus Magnus, omufuzi w’Obwakabaka bwa Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Olunyiriri olw’ekkumi lulaga ebyafaayo nga Antiokusi Omunene bw’atandika olutalo olw’okuddamu okufuna ettaka eryali liyiddwa ku bwakabaka bwa Seleukusi mu myaka egyayita. Mu lunyiriri addamu okufuna ettaka eryafiiriddwa mu 219 BC, naye ayimiriza akaseera obulumbaganyi bwe, era agezaako okukungaanya nate amaanyi g’eggye lye. Yali addamu afunye obufuzi ku bitundu ebyali byafiiriddwa, era n’atuuka ku nsalo ya Misiri, obwakabaka obw’amaserengeta obwalongozebwa olulyo lwa Ptolemy. Wakati wa 219 BC ne 217 BC, kabaka w’amaserengeta ne kabaka w’amawaggulu baateekateekera olutalo olwabadde lusembera e Raphia.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Olutalo lwa Raphia lwabaawo mu 217 BC, era obwakabaka obw’amaserengeta bwa Misiri, obufugibwa Ptolemy, bwawangula ku kabaka w’e Siriya Antiochus Magnus, kabaka w’amambuka mu kitundu eky’obunnabbi. Ate mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano, emyaka kkumi na musanvu oluvannyuma, mu 200 BC, Antiochus Magnus, eyali amaze okukola omukago ne Filipu owa Makedoniya, n’alumba Misiri mu lutalo lwa Panium. Mu kiseera ekyo, obwakabaka obw’amaserengeta bwa Misiri bwalina kabaka omwana ow’emyaka etaano oba mukaaga, era Antiochus Magnus ne Filipu tebaalekeraawo kulyazaamu ebbanga eryo, ne bakozesa obuto bw’omwana kabaka wa Misiri; Antiochus Magnus n’awangula mu lutalo lwa Panium. Ennyiriri ssatu eziraga olutalo lwa Panium zirimu olunyiriri kkumi na nnya, mwe muwanjizibwa obuyinza obupya mu nnyonnyola ey’obunnabbi.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Abambuzi b’abantu bo be buyinza obulala okuva ku kabaka w’e Misiri ow’amaserengeta, oba ku kabaka wa Seleucid ow’amambuka, oba ku Filipo omufuzi wa Makedoniya. Abamillerite baategeera nti Loma ye “abambuzi b’abantu bo.” Omu ku bigambo by’ensibuko eby’Olwebbulaniya ebyakyusibwa nga “abambuzi,” kitegeeza “omumenya.” Loma ey’obupagani eragibwa mu buwandiike bw’obunnabbi ng’obuyinza obw’anaamenyamenya mu bitundubitundu.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Awo oluvannyuma lw’ekyo nnalaba mu kwolesebwa okw’ekiro, laba ekisolo eky’okuna, eky’entiisa era eky’ekikangabwa, era kya maanyi nnyo; era kyalina amannyo amanene ag’ebyuma: ne kirya ne kimenyaamenya, ne kikandagira ebyasigalawo n’ebigere byakyo: era kyali kyawukana ku bisolo byonna ebyasooka; era kyalina enkoona kkumi. Daniel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Bw’Uriah Smith awa endowooza ku banyazi, akwatako ebigambo by’omuwandiisi w’ebyafaayo agamba nti abanyazi bakiikirira abamenya.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> Obuyinza obuggya kati buleeteddwa, “abanyazi b’abantu bo;” mu bw’ennyukuta, bw’agamba Omulabirizi Newton, “abamenya b’abantu bo.” Ewala nnyo ku mabbali g’omugga Tiber, obwakabaka bwabadde bwekuzisa mu nteekateeka ennene ez’okwegulumiza n’enteekateeka ez’ekyama ez’ezikambwe. Nga butonotono era bunafu ku lubereberye, ne bukula mangu nnyo mu maanyi n’obugumu, nga bugolola omukono wano n’ewali n’obwegendereza okugezesa obusobozi bwabwo, era n’okukebera obugumu bw’omukono gwabwo ogw’olutalo, okutuusa lwe, bwe bwamanyira ddala amaanyi gaabwo, ne busitula omutwe n’obuvumu mu mawanga ag’ensi, ne bwakwatira ddala mu mikono gyabwo obukulembeze bw’eby’ensonga by’amawanga ago n’engalo ezitawangulwa. Okuva awo n’omu, erinnya lya Loma liyimirira ku muko gw’ebyafaayo, nga lyategekebwa okumala emyaka emingi okuddukanya eby’ensi, era okussa amaanyi amanene mu mawanga okutuusa ku nkomerero y’ebiseera.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.

> “Rooma yayogera; era amangu ddala Busuuli ne Masedoniya ne biraba enkyukakyuka ejja ku kifaananyi ky’ekirooto kyabwe. Abaruumi ne beeyingiza mu nsonga z’omukabaka omuto owa Misiri, nga basalidde ddala omwoyo nti alina okukuumibwa obutazikirira okwategekebwa Antiyokasi ne Firipo. Guno gwali mwaka gwa 200 B.C., era kyali kimu ku by’okweyingiza ebyasooka ebikulu eby’Abaruumi mu nsonga za Busuuli ne Misiri.” Uriah Smith, Daniel ne Okubikkulirwa, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Obunnabbi obwateekeddwawo mu ebitundu ebyo bwatuukirizibwa mu bbanga ly’emyaka nga amakumi abiri okuva mu mwaka gwa 219 nga tannazaalibwa Kristo okutuuka mu mwaka gwa 200 nga tannazaalibwa Kristo, naye bannabbi boogera nnyo ku nnaku ez’enkomerero okusinga ennaku mwe baabeeranga.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera si nnyo olw’ebiro byabwe bo, wabula olw’ebyaffe, n’olwekyo obunnabbi bwabwe bukyakola ku lwaffe. ‘Kale ebyo byonna byabatuukako okuba ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, abatuukiddwako enkomerero z’ensi.’ 1 Abakkolinso 10:11. ‘Si bo bokka abaweerezebwako, wabula ffe, baabuweereza ebyo, ebyabuuliddwa kaakano gye muli abo abaababuulira enjiri nga bali n’Omwoyo Omutukuvu eyava mu ggulu; ebyo bamalayika bye beegomba okutunuulira.’ 1 Peetero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Newankubadde Danyeri teyabeeramu mu bbanga ly’emyaka amakumi abiri lye tukebera, obusikirizibwa obuyita mu biwandiiko bya Sister White bututegeeza nti ebingi ku byafaayo ebyawandiikiddwa mu Danyeri essuula ey’ekkumi n’emu bijja kuddamu mu kutuukirizibwa okusembayo kwa Danyeri essuula ey’ekkumi n’emu.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> "Tetulina budde bwa kufiirwa. Ebiseera eby’obunkenke biri mu maaso gaffe. Ensi etabukiddwamu omwoyo gw’entalo. Mu bwangu, embeera z’obuzibu ezaayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obuli mu ssuula ey’ekkumi n’emu mu kitabo kya Danieri buli kumpi butuuse ku kutuukirizibwa kwabwo okwonna. Ebingi ku byafaayo ebyaliwo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu." Manuscript Releases, ennamba 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Ennyiriri kkumi okutuuka ku kkumi na ttaano ez’omu Danyeri essuula kkumi n’emu ziyimira ebyafaayo by’ennaku ez’enkomerero ebileeta okutuuka ku tteeka lya Sande erijja amangu ddala, kubanga olunyiriri kkumi na mukaaga lutegeeza ekiseera lwe Loma yasooka okwangula ‘ettaka ery’ekitiibwa’.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Naye oyo ajja okumulwanyisa anakola ng’okusiima kwe bwe kuli, era tewaliba n’omu ayimirira mu maaso ge: alinywera mu nsi eya kitiibwa, nayo mu mukono gwe erizikirizibwa. Danyeri 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Danyeri akozesa ekigambo "ettaka ery’ekitiibwa" emirundi ebiri mu by’awandiika. Ekyasooka kiri mu olunyiriri olw’ekkumi n’omukaaga, bwe Loma ey’abapagana ennyini yawangula ettaka ery’ekitiibwa erya Yuda eryo ddala.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Wadde nga Misiri teyayinza kuyimirira mu maaso ga Antiyokasi, kabaka ow’obukiika obwa kkono, Antiyokasi teyayinza kuyimirira mu maaso g’Abaruumi, abaali kati bazze okumutabaala. Tewaali bukwakabaka bwonna obwakyayinza okuziyiza amaanyi gano agaali gagenda gakula. Busuuli bwawangulwa, ne bugattibwa ku bwakabaka bw’Abaruumi, Pomupeeyi mu mwaka 65 BC bwe yaggya Antiyokasi Asiatikus eby’obugagga bye, n’afuula Busuuli essaza ly’Abaruumi.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.

> “Amaanyi ago ge gamu era gaali ga kuyimirira mu Nsi Entukuvu, ne gigimalawo. Rooma yagattibwa ku bantu ba Katonda, Abayudaaya, olw’endagaano, mu mwaka gwa 162 BC, okuva ku lunaku olwo n’efuna ekifo ekikulu mu kalenda ey’obunnabbi. Naye teyaweebwa bufuzi ku Buyudaaya olw’okuwangula okwennyini okutuusa mu mwaka gwa 63 BC; era awo ne kiba mu ngeri eno eyaddirira.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Olunyiriri olulala Danyeri mwe akozesa “ensi ey’ekitiibwa” luli olunyiriri olw’amakumi ana mu emu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Olunyiriri amakumi ana mu emu bwe kityo luddira olunyiriri amakumi ana, era olunyiriri amakumi ana lutandika n’ebigambo nti “era mu kiseera eky’enkomerero.” Mu The Great Controversy, Sister White ateegeza nti 1798 kye “kiseera eky’enkomerero,” kale olunyiriri amakumi ana mu emu lulaga ebyafaayo ebyaddirira oluvannyuma lw’ekiseera eky’enkomerero mu 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> "Naye mu kiseera eky'enkomerero," bw'agamba nnabbi, 'Abangi banaatambulanga awamu n'awamu, n'amagezi genaayongera.' Danyeri 12:4. . . . Okuva mu 1798 ekitabo kya Danyeri kyagguddwawo, amagezi ku bunnabbi gayongedde, era abangi babuulidde obubaka obukakafu obw'okusala omusango nga guli okumpi." Olutalo Olukulu, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Ettaka ery’ekitiibwa eriyogerwako mu lunyiriri 41 si Yuda wa ddala ey’edda, wabula Yuda ow’omwoyo ow’obudde buno. Amerika ye Yuda ow’omwoyo ow’obudde buno, era olunyiriri 41 lulaga etteeka lya Sande erinaatera okuteekebwawo mu Amerika.

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

> Kyokka eky'omwoyo tekyasooka, wabula eky'obutonde; era oluvannyuma ne kijja eky'omwoyo. 1 Abakkorinti 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Eteeka lya Ssande eryo lirabirizibwa mu olunyiriri olw’ekkumi n’omukaaga, kubanga "ebyafaayo bingi ebyabaddewo" mu kutuukirizibwa kw’omutwe ogw’ekkumi n’emu ogwa Danyeri bigenda kuddamu. Ennyiriri eziva ku kkumi okutuuka ku kkumi n’ettaano, mu nnaku ez’enkomerero, ziraga ebyafaayo ebyakulembera era ebyatuusa ku tteeka lya Ssande.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Kabaka ow’obukiikakkono mu bulunyiriri obwo obutaano, awamu ne kabaka ow’obukiikaddyo, byatuukirizibwa mu kabaka ow’obwakabaka bwa Seleucid Antiochus Magnus n’abakabaka b’e Misiri ab’obwakabaka bwa Ptolemaic, era bifaananyiriza obuyinza obuli ku mutima gw’ebyafaayo ebireetereza ku tteeka lya Ssande erijja mangu. Obulunyiriri buno bulaga ebyafaayo by’ekibiina kya 144,000, kubanga olunyiriri olw’ekkumi lulaga okugwa kwa Soviet Union mu 1989, ate olunyiriri olw’ekkumi na mukaaga lulaga tteeka lya Ssande erijja mangu.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kristo asiliriza ku nniriri zino nga agattanya olunyiriri olw'ekkumi n'olw'amakumi ana, era n'olunyiriri olw'ekkumi n'omukaaga n'olw'amakumi ana n'emu. Okuyogerako mu butereevu ku ttaka ery'ekitiibwa erya ddala, erifaananyiriza ettaka ery'ekitiibwa ery'eby'omwoyo ery'olunyiriri olw'amakumi ana n'emu, kwe kkomerero w’enniriri mukaaga; ate olunyiriri olw'ekkumi lye entandikwa.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Nga Kristo bwe yakakasa nti olunyiriri olw’ekkumi n’omukaaga lulina enkwatagana entereevu n’olunyiriri olw’ana mu gumu, era bwe kityo, olunyiriri olw’ekkumi lulina enkwatagana entereevu n’olunyiriri olw’ana. Ekigambo ekiri mu linyiriri olw’ekkumi “okujjuluuka, era okuyitamu,” kye kimu ddala mu Lwebbulaniya ne kyo ekivvuunulwa “okujjuluuka n’okuyitawo,” mu linyiriri olw’ana. Akagambo kano kasangibwa mu kifo kimu ekirala kokka mu Byawandiikibwa, naye kavvuunulwa mu ngeri entono ey’enjawulo okusinga engeri gye kavvuunuliddwa mu linyiriri olw’ekkumi n’olw’ana. Naye, kye kimu ddala mu Lwebbulaniya.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Era aliyita mu Yuda; alikulukuta n’ayitirira, alituuka n’okutuukira ddala ku bulago; n’okuwanika ebiwaawaatiro bye kujjuza obugazi bw’ensi yo, ayi Immanuel.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Ekigambo kya Isaaya “okukulukuta n’okuyita waggulu,” kye kimu n’eky’olunyiriri lwa kkumi “okukulukuta n’okuyita mu,” era n’eky’olunyiriri lwa amakumi ana “okukulukuta n’okuyita waggulu.” Ate era okusinga awo, buli ku lunyiriri lusatu luno lulaga okulumba okuva eri kabaka w’amambuka ku kabaka w’amaserengeta. Mu Isaaya, kabaka w’amambuka w’Asiriya, Senakeribu, yali alumba Yuda, obwakabaka obwaserengeta bwa Isirayiri. Mu olunyiriri lwa kkumi Antiokko Omunene, kabaka w’amambuka owa Obwakabaka bwa Baselewkidi, yali alumba obwakabaka obwaserengeta bwa Misiri. Mu olunyiriri lwa amakumi ana, kabaka w’amambuka, obuyinza bwa Paapa, eyali afunye ekiwundu ekitta ku ntandikwa y’olunyiriri olwa amakumi ana, yali alumba obuyinza obw’amaserengeta obutakkiriza Katonda obwa Soviet Union. Buli lunyiriri luyimiriza enkola y’obunnabbi eemu ey’okutabaalagana wakati wa bakabaka b’amambuka n’amaserengeta, era mu buli lunyiriri kabaka w’amambuka “akulukuta n’ayita waggulu.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Obujulirwa bwa Isaaya n’olunyiriri olw’ekkumi byombi biraga nti kabaka ow’omu bukiikaddyo bw’alumba ayimirira nga tannayingira mu kibuga ekikulu eky’obwakabaka obw’omu bukiikakkono. Sennakeribu yaleeta entalo ze okutuuka ku bbugwe bwa Yerusaalemi, n’atasukkiriraayo. Mu 219 BC, Antiochus Magnus yatuuka ku nsalo ya Misiri n’ayimirira. Oluvannyuma n’awangulwa mu lutalo lwa Raphia olwabaddewo emyaka ebiri oluvannyuma mu 217 BC. Sennakeribu yatuuka ku bbugwe bwa Yerusaalemi era n’awangulwa mu lutalo kubanga Katonda yayingira mu nsonga.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Noolwekyo, bw’ati bw’ayogera Mukama ku kabaka wa Asiriya: Talijja mu kibuga kino, so talikuba akasale eyo, so talijja mu maaso gaakyo n’engabo, so talizimbira ku kyo ekizimbe eky’okulumba. Mu kkubo lye yajjiramu, eryo ddala ly’anaaddiramu, era talijja mu kibuga kino, bw’ayogera Mukama. Kubanga nze ndikikuuma ekibuga kino, okukirokola, olwange nzekka, n’olw’omuddu wange Dawudi. Ne bw’atuuka ekiro ekyo, malayika wa Mukama n’afuluma, n’akuba mu lusiisira lw’Abasirya abantu 185,000; era bwe baazuukuka mu makya, laba, baali bonna emirambo. Awo Sennacherib, kabaka wa Asiriya, n’afuluma, n’agenda, n’addayo, n’abeera e Nineveh. Era lwatuuka ng’asinziza mu nnyumba ya Nisroch katonda we, Adrammelech ne Sharezer, abaana be, ne bamutta n’ekitala; ne baddukira mu nsi ya Armenia. Era Esarhaddon mutabani we n’afugira mu kifo kye. 2 Bassekabaka 19:32-37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Mu 1989, kabaka w’amambuka yasangula Soviet Union, naye te yawamba ekibuga ekikulu kya Soviet Union. Rashiya yasigalawo ng’eyimiridde. Olutalo oluddako, olulazibwa mu nnyiriri 11 ne 12, lwali olutalo lwa Rafiya, era lwalabirwamu mu kifaananyi okumenyebwa kw’eggye lya Sennakeribu n’okufa kwe okwaddirira, ekiraga obuwanguzi bwa kabaka w’amaserengeta, gwe Yuda mu bujulizi bwa Sennakeribu, ate Rafiya mu bujulizi bwa Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Olunyiriri olw’ekkumi luyunga mu butereevu n’olunyiriri olw’amakumi ana, era olunyiriri olw’ekkumi na mukaaga luyunga mu butereevu n’olunyiriri olw’amakumi ana mu emu. Okuva ku lunyiriri olw’ekkumi okutuuka ku lunyiriri olw’ekkumi na mukaaga kuyimiririra ebyafaayo bya 1989 okutuuka ku tteeka lya Ssande. Olunyiriri luyimiririra ebyafaayo ebyakwekebwa mu lunyiriri olw’amakumi ana, ebyo ne bitandikira ku kusanuka kw’e Soviet Union mu 1989 ne bikweyongera okutuuka ku tteeka lya Ssande. Olunyiriri olw’ekkumi luyunga mu butereevu “emirundi musanvu” egya Lewitiko amakumi abiri mu mukaaga n’ebyafaayo ebyakwekebwa, naye olunyiriri olwo lw’amazima luli ebweru w’ebyo bye tulaga wano.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Mu byafaayo by’Abamiilerayiti, wabaawo empaka eyasooka mu mukaaga egy’enkulu mu buAdiventisiti ezaakwata ku kumanya obutuufu ku kulambulula “Roma”; era yali ku nsonga ya baakiikirira ani “abanyazi” b’olunyiriri lwa kkumi n’enna. Abaprotestanti baagamba nti baakiikirira Antiyokosi Epifanesi, ate Abamiilerayiti ne bagamba nti be Roma. Mu mpaka ey’enkomerero mu buAdiventisiti ku kumanya obutuufu ku kulambulula “Roma”, nayo eri ku “banyazi” b’olunyiriri lwa kkumi n’enna. Ekibiina kimu, ekiyimiriziddwa Abamiilerayiti, kiri ku kuuma okutegeera kw’ensinziro okw’Abamiilerayiti, okwaawagirwa Omwoyo gw’Obunnabbi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> Ndabye nti chaati eya 1843 yakulembeddwa n’omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yabadde ayagala zibeere; nti omukono gwe gwali waggulu era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyamu omukono gwe. Ebiwandiiko Ebyasooka, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Eyo chati entukuvu eraga enkayaana ng’eyitira mu mpandiika ya 164 BC.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> 164 Okufa kwa Antiochus Epiphanes, nga kya ddala teyayimirira kulwanyisa Omulangira w’Abalangira, kubanga yali amaze emyaka 164 ng’afudde ng’Omulangira w’Abalangira tannazaalibwa.

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Okukwogerwako kw’empaka eyo ku kyapa ekitukuvu kulaga amazima agokka agalagiddwa ku kyapa ekitukuvu agatateesigamiziddwa ku kitundu ky’obunnabbi okuva mu Kigambo kya Katonda. Mu kukikola kwo, kulambulula akabonero k’ekkubo, si aka byafaayo bya Baibuli, wabula aka byafaayo by’Abadiventisi, era “tekirina kukyusibwa,” kubanga empaka eyo eraga engeri ekyolesebwa eky’obunnabbi gye kiteekebwawo. Okugaana amazima ago ag’amusingi kitegeeza mu kiseera kye kimu okugaana obuyinza bw’Omwoyo gw’Obunnabbi mu kukakasa ekyapa ekitukuvu.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> Obulimba obwasembayo ddala bwa Setaani bujja kubeera okuggyaamu amaanyi obujulizi bw’Omwoyo wa Katonda. ‘Awatali kwolesebwa, abantu bamalirwawo’ (Engero 29:18). Setaani anaakola n’amagezi, mu ngeri ez’enjawulo era ng’ayitira mu mikutu egy’enjawulo, okukankanya obwesige bw’abantu ba Katonda abasigalewo mu bujulizi obw’amazima. Anaaleeta ebyolesebwa eby’obulimba okulobera, era anagatta ebikyamu n’ebituufu, n’afuula abantu ne banyinyala, okutuusa ne balowooza nti buli kintu ekitwala erinnya ly’ebyolesebwa kye kika ky’obunyiikivu obutalimu magezi; naye emimeeme ennongoofu, nga gigerageranya ebikyamu n’ebituufu, gijja kusobola okutegeera enjawulo wakati wabyo. Obubaka Obulondedwa, ekitabo eky’okubiri, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Empaka ez’enkomerero za "abanyazi b’abantu bo" ze zimu n’eza sooka; era awatali kutegeera akabonero akakakasa okwolesebwa, "abantu bazikirira." Bo "bazikirira" kubanga "baggyamu amaanyi obujulizi bw'Omwoyo gwa Katonda."

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Ekibiina ekirala kigamba nti United States elagibwa ng’abambuzi ab’olunyiriri olw’ekkumi n’enna. Ekibiina ekyo tekisobola oba tekyaagala kulaba nti Antiochus Magnus mu nnyiriri ez’ekkumi okutuuka ku kkumi n’ettaano akiikirira United States. Ng’abaprotestanti mu byafaayo bya Millerite bwe baagamba nti abambuzi baali Antiochus, ekibiina ekegaana okulaba kiraga abambuzi ng’obuyinza (United States) obufaananyizibwa mu Antiochus.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Obulumbaganyi bwa Sennakeribu eri Yuda, obwatuuka ne ku kibuga ekikulu Yerusaalemi era ne bulemererwa, bwakulemberwa omuduumizi w’eggye lya Sennakeribu, Rabusake.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Kale kaakano, mpangayo eri mukama wange kabaka w’e Bwasuli, nange nnaakukuwa embalaasi enkumi bbiri, singa osobola okuteekako abavugi ku zo. Kale oliddiza otya amaaso g’omuduumizi omu ow’abo abato ennyo mu baweereza ba mukama wange, n’osiga essuubi lyo ku Misiri olw’amagaali g’entalo n’abasajja ab’oku mbalaasi? Kaakano nninnye wano nga si lwa Mukama okulumba ekifo kino okukizikiriza? Mukama y’ambuulira nti, Yambuka eri ensi eno, ogizikirize. Awo Eriyakimu mutabani wa Kirukiya, ne Sebuna, ne Yowa ne bagamba Labusake nti, Tuyogerereko, tukusaba, eri abaddu bo mu lulimi Olusiriya; kubanga tulutegeera; so totyogerera naffe mu lulimi lw’Abayudaaya mu matu g’abantu abali ku bbugwe. Naye Labusake n’abagamba nti, Mukama wange y’antumye eri mukama wo ne ggwe, njogere ebigambo bino? Si y’antumye eri abasajja abatudde ku bbugwe, balye obusa bwabwe ne banywe omusulo gwabwe nga wamu nammwe? Awo Labusake n’ayimirira n’ayogerera waggulu mu ddoboozi ddene mu lulimi lw’Abayudaaya, n’ayogera nti, Muwulirize ekigambo kya kabaka omukulu, kabaka w’e Bwasuli. 2 Bassekabaka 18:23-28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabshakeh yali ategeeza si bigambo bye, wabula bigambo bya Sennakeribu, kabaka wa Asiriya. Mu Danyeri 11:40 kabaka w’amambuka ye buyinza bwa Papa, era mu kiseera ky’enkomerero mu 1798 yafuna ekiwundu eky’okufa mu mikono gya Bufalansa obutakkiriza Katonda, kabaka w’amaserengeto. Mu nnyiriri eyo, kabaka w’amambuka oluvannyuma awamba n’asukkirira obwakabaka bw’amaserengeto (USSR) mu 1989. Bwe yamaliriza omulimu ogwo, yaleeta naye "amagaali, n’abasajja ab’oku mbalaasi, era n’ebyombo bingi." "Amagaali n’abasajja ab’oku mbalaasi" biraga amaanyi g’ebyokulwanyisa, ate "ebyombo" biraga obuyinza mu by’enfuna. Ebiragiro ebyo biraga nti Amerika ye ggye ery’okukozesebwa mu kifo kya Loma ya Papa mu buwangula bwa 1989, nga bwe kyafaananyizibwa ne Rabshakeh. Antiochus Magnus mu nnyiriri kkumi okutuuka ku kkumi n’ettano ayimirira Amerika, era nga William Miller bwe yalaga obutuufu nti ekigambo "also" mu nnyiriri kkumi n’enna kiteekaawo obuyinza obupya obuyingira mu nnyonnyola y’obunnabbi, "abanyazi" balina okuyimirira obuyinza obw’awukana ku bwa bakabaka ba Ptolemy ab’amaserengeto, oba Antiochus kabaka w’amambuka, oba Firipo wa Makedoniya.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> Kabaka ow’obukiikaddyo, mu kitundu kino, nga tewali kubuusabuusa, kitegeeza kabaka wa Misiri; naye ekigambo ‘abanyazi b’abantu bo’ kye kitegeeza, kikyasigadde kya kubuusabuusa wenda eri abamu. Okuba nti tekisobola kubeera nti kitegeeza Antiochus, oba kabaka yenna wa Suriya, kirabika bulungi; kubanga malayika yali amaze okuyogera ku ggwanga eryo mu bitundu bingi ebyasooka, era kaakano agamba nti, ‘era n’abanyazi b’abantu bo,’ n’ebirala, nga kiraga bulungi nti kigenderera eggwanga eddala. Nkikkiriza nti wenda Antiochus yanyaga Abayudaaya; naye kino kisobola ntya ‘okukakasa ekyolesebwa,’ nga tewali wonna mu kyolesebwa mwe w’ayogerwako ku Antiochus ng’akola ekikolwa kya ngeri eyo; kubanga yali wa mu bwakabaka obuyitibwa obwa Bugereeki mu kyolesebwa. Era nate, ‘okukakasa ekyolesebwa,’ kiteekwa okutegeeza okukifuula kya mazima era kya ddala, okukimaliriza, oba okukituukiriza.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

"Antiochus" kyali erinnya eryalondeddwa abakabaka bangi mu Obwakabaka bwa Seleucid obw’e Siriya. Omutandisi w’obwakabaka obwo yali Seleucid Nicator, era olukalala lwonna lw’abakabaka ba Seleucid lwalimu abakabaka wakati wa 26 ne 30. Abangi ku bakabaka abo baalonda erinnya "Antiochus", nga bwe Bapapa bangi balonda amannya g’entebe bwe balondwa okuba Bapapa. Bapapa bonna bali "antichrist," ekitegeeza "abawakanya Kristo". Ekigambo "anti" kitegeeza "okuwakanya". Nga abawakanya Kristo, batutte erinnya lya jjajja waabwe ow’omu mwoyo, ye Setaani. Setaani ne Bapapa bombi bamanyibwa nga "antichrist" mu kusikirizibwa.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> "Obumalirivu bw'Anti-Kristo okutuukiriza obujeemu bwe yatandika mu ggulu bujja okugenda mu maaso okukola mu baana b'obujeemu." Obujulizi, omuzingo 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Omupapa y’omuyimiririzi wa Sitaani, kale bombi bawakanya Kristo, era n’olwekyo be “Anti-Kristo.” Balonda erinnya bwe balondebwa okuba Papa, ne bafuuka omuyimiririzi wa Sitaani ku nsi.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> Okukuuma obugagga n’ettendo eby’ensi, ekkanisa yaatwalibwa okunoonya ekisa n’obuwagizi okuva eri abakungu ab’ensi; era, nga bwe yagaanye Kristo mu ngeri eyo, n’esendasendebwa okuwaayo obwesigwa eri akiikirira Setaani—omulabirizi w’e Ruumi.

By their works you shall know them, and the popes carry on the same work as Satan.

Mu bikolwa byabwe munaabamanyira, era Abapapa bakola omulimu gumu ng'ogwa Sitaani.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> Okuyita mu Papa ow’e Roma, omulimu ogw’emu gukolebwa wano ku nsi nga bwe gwakolebwanga mu mbuga z’eggulu nga tannagobebwa Omulangira w’ekizikiza. Sitaani yagezaako okukyusa etteeka lya Katonda mu ggulu, era n’okuteekamu okukyusakyusa kwe. Yayimusa okusalawo kwe okusinga okw’Omutonzi we, era n’ateeka okwagala kwe okusinga okwagala kwa Yehova, era mu ngeri eyo n’alaga nti Katonda asobola okusobya. Ne Papa naye atwala ekkubo eryo lye limu, era ng’ategeeza nti ye tasobola kusobya, anoonya okutereeza etteeka lya Katonda likwatagane n’endowooza ze, ng’alowooza nga asobola okulongoosa ensobi ze ye alowooza nti aziraba mu mateeka n’ebiragiro bya Mukama w’eggulu n’ensi. Mu butuufu agamba ensi nti, Nnaabawa amateeka amalungi okusinga aga Yehova. Kye kinyooma ki kino eri Katonda w’eggulu! Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Newankubadde Seleucus Nicator yateekawo Obwakabaka bwa Seleucid, bangi ku bakabaka abaamuddirira baalondawo erinnya “Antiochus”, nga bawassaamu ekitiibwa, si eri Seleucus, wabula eri kitaawe. Kitaawe wa Seleucus, Antiochus, yali omwami ow’ekitiibwa era omuduumizi w’eggye mu buweereza bwa Kabaka Philip II wa Makedoniya, eyali kitaawe wa Alexander Omukulu. Ekitiibwa kya Antiochus ng’omwami n’obuduumizi bwe mu by’eggye byayamba okuteekawo ensibuko y’ekifo ekkulu kya Seleucus n’okulinnya kwe mu buyinza oluvannyuma lw’okufa kwa Alexander Omukulu.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Obwakabaka bwa Seleucus bwateekebwawo bwe yatwala obufuzi bw’ebitundu ebisatu ku bina eby’obwakabaka bwa Aleksanda. Loma nayo yawangula amaanyi mu bitundu bisatu by’ensi okukwata obufuzi n’efuuka kabaka w’obukiikakkono. Bwe yamala okunyweza ebuvanjuba, ebugwanjuba n’obukiikakkono, Seleucus n’afuuka kabaka w’obukiikakkono mu byafaayo, era ekibuga ekikulu kye kyali Babulooni. Abakabaka bangi abaagobererawo baalondanga erinnya “Antiochus” bwe baatuulanga ku nnamulondo y’obukiikakkono okussaamu ekitiibwa jjajja waabwe ow’ebyobufuzi. Okufaanagana kuno kulabika kyangu, bw’osalawo okulaba. Bw’otosalawo, tolibulaba.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Erinnya "Antiochus" (Ἀντίοχος mu Lugiriki) livudde mu bitundu by’Olugiriki "anti" (kitegeeza "okulwanyisa" oba "ekiri ku ludda olulala") ne "ocheo" (kitegeeza "okunywerera" oba "okukuuma"). Bassekabaka ab’e Mambuka baalonda erinnya lino okukuuma obusikirize bwabwe bwa bya pulitiki nga beegatta ku kitaabwe, nga bwe bakola n’Antikulisito (Ba Papa) okulonda amannya bwe batandika okufuga. Bwe kiba nti ba Papa bakiikirira kitaabwe, Setaani, bwe kityo n’abo ab’eyitibwa Antiochus mu Bwakabaka bwa Siriya balaga ekyokulabirako ky’abakiikirira kitaabwe. Mu nkozesa eno Antiochus akiikirira mu kifo kya kitaabwe. Omukiikirira w’amaanyi ga Papa mu 1989 yali Amerika, era obujulizi obutali bwa ddiini buwagira enkolagana wakati w’Antikulisito, Papa Yokaana Paulo II, ne Ronald Reagan mu mulimu gwabwe ogw’okuzikiriza Soviet Union ey’edda.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Mu nnyiriri 10 okutuuka ku 16, olunyiriri olwasooka n’olwasembayo birina ebirowoozo ebikwata butereevu ku nnyiriri 40 ne 41. Olunyiriri 10 lukiikirira ddala olunyiriri 40. Olunyiriri 16 lukiikirira ddala olunyiriri 41. Ennyiriri zino zikiikirira ekitundu ky’obunnabbi bwa Danyeri ekikwatagana n’ennaku ez’enkomerero.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Ekitabo ekyasibwa tekyali Ekitabo ky'Okubikkulirwa, wabula ekitundu eky'obunnabbi bwa Danyeri ekikwata ku nnaku ez'enkomerero. Ebyawandiikibwa bigamba nti, 'Naye ggwe, Danyeri, ggala ebigambo, osiba ekitabo, okutuusa ku biro eby'enkomerero: bangi balitambulira wano ne wali, n'okutegeera kuliyongera' (Danyeri 12:4). Ekitabo bwe kyaggulwawo, ne kwalangirirwa nti, 'Obudde tebugyakubaawo.' (Laba Okubikkulirwa 10:6.) Ekitabo kya Danyeri kaakano tekisibiddwa, era okubikkulirwa Kristo kye yawa Yokaana kulina okutuuka eri abatuuze bonna ab'ensi yonna. Olw'okweyongera kw'okutegeera abantu balitegekebwa okuyimirira mu nnaku ez'enkomerero. . . .

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> Mu bubaka bw’omumalayika ow’olubereberye, abantu bayitibwa okusinza Katonda, Omutonzi waffe, eyakola ensi n’ebintu byonna ebirimu. Bawadde ekitiibwa enteekateeka y’obwapapa, nga baggyeeko amaanyi ku tteeka lya Yehova, naye waakubaawo okweyongera kw’obumanyi ku nsonga eno. Obubaka Obulondebwa, ekitabo eky’okubiri, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Mu 1989, mu kiseera ky’enkomerero, emisoko omukaaga egy’enkomerero mu Danyeri essuula ey’ekkumi n’emu giyimirira “ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero.” Kino kyamanyibwa bwe kyabikkulibwa mu kiseera ekyo, era okubikkulibwa okwo kwaleeta okweyongera mu bumanyi ku “kuteekebwawo kw’obwa Paapa, okufuula etteeka lya Yakuwa nga litaliiko buyinza.” Alefa ne Omega bulijjo alaga enkomerero mu kifaananyi ky’ekitandikwa, era enteekateeka y’okukemebwa eyatandika mu 1989 yategekebwa okuzaalawo ebika bibiri by’abasinza.

> 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’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Kati tuli mu kiseera eky’enkomerero ky’okugezesebwa okwo, kubanga okutakkaanya ku nsonga y’abambuzi okwaliwo mu ntandikwa y’Obwadiventisi kati kuddibwamu. Okugamba nti abambuzi be Amerika kwe kugamba nti Antiochus ye abambuzi. Kye kimu ddala okutakkaanya kwa Aba Millerites n’Abaprotestanti.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Ku nkomerero y’omutendera gw’okugezesebwa, nga bwe kyali ne ku ntandikwa y’omutendera ogwo ogw’okugezesebwa, ogwatandika mu 1989, Empologoma ey’ekika kya Yuda asumulula "ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’oluvannyuma." Mu 1989, ekyo kyali olunyiriri mukaaga olw’enkomerero mu Danyeri essuula kkumi n’emu, era ku nkomerero kiba ebyafaayo ebyakwekebwa by’olunyiriri amakumi ana, ebifaananyizibwa mu lunyiriri kkumi okutuuka ku kkumi n’omukaaga.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Tujja kwongera okwekenneenya ennyiriri mukaaga z’enkayana eziri mu byafaayo by’Adiventisi mu biwandiiko ebigoberera bino. Eya sooka ku z’enkayana ezo mukaaga eraga eyasembayo ku zo. Tujja okukozesa eya sooka n’eyasembayo okuzissa waggulu ku z’endala ennya, nga twanjulula ebintu ebikwatagana n’akaweefube w’omulabe w’obutuukirivu okuziyiza abantu ba Katonda okugabanya bulungi ‘okwolesebwa’, okuteekeddwaawo n’akabonero ka Loma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> Bw’ tutategeera obukulu bw’ebiseera ebito ebiyita mangu ne biyingira mu butaggwaawo, era ne tuteeseteeka okuyimirira ku lunaku olukulu lwa Katonda, tujja kuba abalabirizi abatali beesigwa. Omukuumi alina okumanya obudde bw’ekiro. Kaakano buli kintu kiyambadde obwetiiniisa, kye bonna abakkiriza amazima ag’ekiseera kino balina okutegeera. Balina okukola nga basinziira ku lunaku lwa Katonda. Ebibonerezo bya Katonda biri kumpi okugwa ku nsi, era twetaaga okuteeseteeka olw’olunaku olwo olukulu.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> Obudde bwaffe bwa muwendo omukulu. Tulina ennaku entono nnyo ddala ez’ekiseera ky’ekisa mwe okweyetegekera obulamu obujja, obutafa. Tetulina budde bw’okufiiriza mu bikolwa eby’obutalina kigendererwa. Tulisaanidde okutya okuyita waggulu waggulu ku Kigambo kya Katonda. Obujulizi, ekitabo eky’omukaaga, 407.

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