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# Rome Establishes the Vision - Number One

Roma eteekaawo ekyolesebwa - Ennamba Emu

A Private Interpretation

Okunnyonnyola kw’omuntu yekka

Author

Jeff Pippenger

Published

June 28, 2024

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> 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.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Ekigambo "enjigiriza" mu nsengeka ya Bukristaayo kiraga amazima agateekebwawo aga Bayibuli. Ebitongole eby'enjawulo ebyeewaaniriza nti bya Bukristaayo birina ebikungaanyizo eby'enjawulo bye babiyita "enjigiriza za Bayibuli", naye waliwo Mazima gumu kyokka. Okukyawula wakati w' "absolute truth" ne "pluralism" si nsonga gyetulowoozaako mu kiseera kino.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Awo Pilato n’amugamba nti, Kale oli kabaka? Yesu n’amuddamu nti, Ggwe oyogedde nti ndi kabaka. Ku kino kwe nnazaalirwa, era olw’ensonga eno nnajja mu nsi, okujulira amazima. Buli ali ow’amazima awulira eddoboozi lyange. Pilato n’amubuuza nti, Amazima kye ki? Bwe yamaze okwogera kino, n’afuluma nate eri Abayudaaya, n’abagamba nti, siraba musango gwonna mu ye. Yokaana 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Amazima ge Ekigambo kya Katonda; ge eddoboozi lye era ye Kristo yennyini.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> Tulina okumanya ffe ffennyini obukristaayo bwe buki, amazima kye ki, okukkiriza kwe twafuna kuli ki, n’ebiragiro bya Bayibuli—ebiragiro bye twawereddwa okuva eri obuyinza obusukkiridde. Waliwo bangi abakkiriza nga tebalina nsonga gyebasimbira okukkiriza kwabwe, nga tebalina obujulizi obumala ku mazima g’ensonga. Bwe wabaawo endowooza evaayo egasaana n’ebirowoozo bye baabadde beekozezza edda, bonna baba bategekedde okugikkiriza. Tebalowooza okuva ku kivuddeko okutuuka ku kivuddemu, okukkiriza kwabwe tekulina musingi gw’amazima, era mu kiseera ky’okugezibwa balizuula nti bazimbye ku musenyu.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> Ali akukkakkanye n'obumanyi bwe obw'obu kati obutakamilira ku Ebyawandiikibwa, nga alowooza nti bino bimukwanira okufuna obulokozi, abeera awummudde mu bulimba obw'okuzikiriza. Waliwo bangi abatateekeddwa bulungi n’eby’ensonga ebiva mu Ebyawandiikibwa, balyoke basobole okutegeera ensobi, era okusazaamu ennono zonna n’okukkiriza okw’obulimba okwasindikibwa ng’amazima. Sitaani ayingizizza endowooza ze mu kusinzibwa kwa Katonda, alyoke awonone obutereevu n'obulongoofu bw'Enjiri ya Kristo. Abangi nnyo abagamba nti bakkiriza amazima g’obu kati, tebamanyi kye kituukiriza okukkiriza okwawaayo omulundi gumu eri abatukuvu—Kristo mu mmwe, essuubi ly’ekitiibwa. Balowooza nti bawagira emisingi egy’edda, naye bali ba bbugumu obutono era tebalina kye babala. Tebamanyi kye kitegeeza okutunga mu by’obulamu bwabwe n’okubeera n’empisa entuufu ey’okwagala n’okukkiriza. Si basomi ba Bayibuli ab’amaanyi; wabula bagayaavu era batatunuulira bulungi. Bwe wabaawo obutakkaanya ku byawandiiko ebyo mu Ebyawandiikibwa, abo abatayize na kigendererwa era abatasalawo ku kye bakkiriza, bava ku mazima. Tulina okukakasiza buli omu obwetaavu bw’okunoonya n’obunyiikivu amazima ga Katonda, balyoke bamanye ddala nti bamanyi mazima ki. Abamu bagamba nti balina obumanyi bungi, era bakukkanyizibwa embeera yaabwe, nga tebalina buggumu mu mulimu, so nga tebalina kwagala okwaka eri Katonda n’eri emmeeme Kristo ze yafirira, nga bwe kyandibadde nga tebaamumanyi. Tebasoma Bayibuli okuliisa emmeeme zaabwe n’obugagga obw’omwoyo obuli mu yo. Tebawulira nti ddoboozi lya Katonda libagamba. Naye bwe twandiyagadde okutegeera ekkubo ery’obulokozi, bwe twandiyagadde okulaba emititiri g’Enjuba ey’obutuukirivu, tulina okuyiga Ebyawandiikibwa nga tulina ekigendererwa, kubanga ebisuubizo n’obunnabbi bwa Bayibuli bimurika emititiri emirongoofu egy’ekitiibwa ku nteekateeka entukuvu ey’okununulwa; amazima amanene ago tegategeerwa bulungi. The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Tuteekeddwa okumanya enjigiriza ezo bwe ziri, era n’engeri y’okuyanjula, okukakasa n’okulwanirira amazima ago.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> Kati kitulabikira nga tekisoboka nti waliwo anaateekwa okusimama yekka; naye bw’aba nga Katonda abadde ayogera ng’ayita mu nze, ekiseera kijja lwe tulireetebwa mu maaso g’amalukiiko ne mu maaso g’enkumi za bantu olw’Erinnya lye, era buli omu alibeera mwetaavu okuwa ensonga y’okukkiriza kwe. Olwo walijja okunenyeza okw’amaanyi ennyo ku buli kifo kye tweyimirizaako olw’amazima. Kyetaagisa kale okwekenneenya ekigambo kya Katonda, tulyoke tumanye lwaki tukiriza enjigiriza ze tuwagira. Tulina okunoonyereza ennyo n’obwegendereza mu bigambo ebiramu bya Yehova. Review and Herald, 18 Desemba 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Okutwalibwa mu maaso ga "enkumi", kirabika bulungi nti abamu ku balwanirizi b’amazima mu nnaku ez’enkomerero banaakakibwa okulwanirira amazima mu ngeri ng’etterevuuzini oba okusasaanya ku mutimbagano. Enkumi z’abantu ziinza zitya okulaba obujulizi obuwaiddwa ab’emitwalo kkumi n’ennya n’enkumi nnya? Enjigiriza ze tuwagira ziraga essinziro ly’okukkiriza kwaffe.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> "Abammemba b'ekkanisa, buli omu, ajjakukeberebwa era agezweebwe. Bajja kuteekebwa mu mbeera mwe banaasindikirizibwa okuwa obujulizi eri amazima. Abangi bajjakuyitibwa okwogera mu maaso g'amakiiko n'embuga z'amateeka, mpozi buli omu nga yawukanye, ayimiridde yekka. Obumanyirivu obubadde bubayamba mu mbeera y'amangu eno baalulalira okulufuna, era emyoyo gyabwe giremeddwa obuzito bw'okwennyamira olw'emikisa egyonooneddwa n'obuyinza obw'enjawulo obwalalirirwa." Obujulizi, ekitundu 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Ekigambo kya Katonda tekirema, era olw’ekyo bwe tuba nga tugenda okubalwa wamu n’abo emitwalo kkumi na nnya n’enkumi ennya, tulina okumanya kye tukkiriza nga tukisinziza ku kye kiwandiikiddwa mu Kigambo kya Katonda. Nga tekunnatuuka ekiseera eky’okugezesebwa, abantu ba Katonda lwe banaawalirizibwa okunnyonnyola enjigiriza ze bakkiriza, Katonda akkiriza ensobi okuyingizibwa okuwaliriza abantu be okwekenneenya n’obwegendereza Ekigambo lye.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Eky’okuba nti tewali kuwakana newaakubadde okutabanguka mu bantu ba Katonda tekiteekwa kutwalibwa ng’obujulizi obukakafu nti bakwatira bbugumu ku njigiriza entuufu. Waliwo ensonga ey’okutya nti basobola obutategeera bulungi okwawula wakati w’amazima n’obulimba. Bwe kiba nti okunoonyereza mu Ebyawandiikibwa Ebitukuvu tekuleeta mibuzo mipya, era bwe waba nga tewali kusiyana kw’endowooza okuleetera abantu okwekenneenya Bayibuli bo bennyini okukakasa nti balina amazima, walibaawo bangi kaakano, nga bwe kyali mu biseera eby’edda, abalikwatira ku nnono ne basinza kye batamanyi.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Nkulagiddwa nti bangi abagamba nti balina okumanya ku mazima ag’omu kiseera kino tebamanyi kye bakkiriza. Tebategeera obujjulizi bw’okukkiriza kwabwe. Tebalina kumanya omuwendo gw’omulimu ogw’omu kiseera kino. Bwe kinaatuuka ekiseera ky’okugezebwa, waliwo kati abasajja ababuulira abalala abalikiraba nti, bwe banaakebera ebifo bye bayimiriddeko, waliwo ebintu bingi bye bataayinza kuwaako nsonga emalirivu. Okutuusa lwe bagezebwa bwe batyo, tebaamanyanga obutamanyi bwabwe obunene. Era waliwo bangi mu kkanisa abateeka mu maaso nti bategeera kye bakkiriza; naye, okutuusa entakkaano lwe zizuukawo, tebamanyi bunnanfu bwabwe. Bwe banawulibwa ku bannabwe ab’ekkiriza erimu ne bawalirizibwa okuyimirira bokka ne bennyini okulambulula okukkiriza kwabwe, balyewuunya okulaba nga bwetabuse ennyo endowooza zaabwe ku kye baali bakkirizza ng’amazima. Kiri eky’amazima nti wakati mu ffe wabaddewo okwava eri Katonda omulamu ne tukyukira abantu, nga tutadde amagezi g’abantu mu kifo ky’amagezi ga Katonda.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Katonda alikukumula abantu be; ssinga engeri endala zigaana, enjigiriza ez’obukyamu zijja kuyingira mu bo, ne zibasunsuza, nga zisunsula obusuwa okuva ku eŋaano. Omukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gutuuse, ogukwatirira ekiseera kino. Guno gwe mazima ga Bayibuli, agalaga obulabe obututuuseeko. Omusana guno gulina okutuleeta mu kunoonyereza okw’amaanyi mu Byawandiikibwa n’okwekenneenya ennyo ebyo bye tuyimirirako. Katonda ayagala buli njuyi n’ebifo by’amazima binoonyerezebwemu ddala, n’obugumiikiriza, nga tusaba era nga tusiba omukanda. Abakkiriza tebasaanidde kwesigamira ku bitekerezebwa byokka n’endowooza ezitalambikidde bulungi ku kye kituumibwa amazima. Okukkiriza kwabwe kuteekwa okuzimbibwa ku Kigambo kya Katonda nga kunywevu, era bwe kinaatuuka ekiseera eky’okukemebwa ne baleetebwa mu maaso g’obukiiko okuddamu olw’okukkiriza kwabwe, basobole okuwa ensonga y’ensuubirwa eri mu bo, n’obukkakkamu n’okutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Mukubirize, mukubirize, mukubirize. Ebisonga bye tuteeka mu maaso g’ensi biteekwa okutufukira ddala eby’amazima ebiramu. Kikulu nnyo nti mu kulwanirira enjigiriza z’etukiririzaamu nga musingi gw’okukkiriza kwaffe, tetukkirize kweyambisa nsonga ezitali nnamu ddala. Ezo zisobola okusirisa oyo ageguganya, naye tezza kitiibwa mu mazima. Tuteekwa okuteeka mu maaso ensonga ennamu, ezitagenda kusirisa bokka abatugaanira, naye ne ziyinza okuyimirira mu kukebera okw’amaanyi ennyo n’okunoonyereza okusembayo. Eri abo abeeyigizza okuwoza empaka, waliwo obulabe bunene nti tebagenda kukwata Ekigambo kya Katonda mu bwenkanya. Bwe tusisinkana omuwakanya, kisaana nnyo tuteeke ebisonga mu ngeri eyazuukusa okukakasa mu mutima gwe, si kunoonya kyokka kugumya omukkiriza.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> Ne bwe magezi g’omuntu gayongera nnyo, takirizenga na kaseera katono kulowooza nti tewetaagisa okunoonya Ebyawandiikibwa Ebitukuvu mu bujjuvu era mu ngeri ey’obutayimirira, olw’okufuna okutangaaza okusinga. Nga bantu, buli omu ku ffe ayitiddwa okubeera muyizi w’obunnabbi. Kitugwanira okwetegereza n’obunyikivu tulyoke tutegeere akayaka konna k’okutangaaza ke Katonda anaatulaga. Tuteekwa okukwata mangu obuyilayila obwasooka bw’amazima; era okuyigira mu kusaba kuyinza okutuwa okutangaaza okutereera ennyo, okwo ne tuyinza okuleetera abalala. Obujulizi, ekitabo eky’okutaano, omuko 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Abayizi b’obunnabbi” abajja okugatta ekibinja ky’emitwalo kkumi na nnya n’enkumi nnya, bajja kugezebwa ne bakakasibwa buli omu, nga tekunnabaawo okwolekagana kwabwe n’amaanyi g’ensi agaleeta obuzibu bw’etteeka lya Sande obugenda okujja mangu n’okuyigganyizibwa. Abeesigwa balisooka “okuzuukusibwa” Katonda. Abawere abebase bajja “okuzuukusibwa” okuva mu tulo lwe baagwamu mu kiseera eky’okulindirira. Singa tebaazuukuka olw’obubaka Katonda bwe yategeezezza okuyita mu biwandiiko ebyawerezeddwa okuva mu Julaayi wa 2023, olwo Katonda alikiriza “ennyigiriza ezikyamu” “okuyingira mu bo,” ezinaamaliriza okuwawula ngano n’ensagazi okuyita mu kusunsula. Kati tuli mu nteekateeka eyo ey’okusunsula.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Waliwo engeri ssatu ez’okulondako eziriwo eri abo ababadde bagoberera empaka ezikwata ku kumanya mu ngeri entuufu ani gwe Roma y’omu biro bino. Ekimu kye kiri nti Amerika ye Roma y’omu biro bino, ekirala nti obuyinza obwa Papa ye Roma y’omu biro bino, ate eky’okusatu kye kiri nti ebiteeso byombi ebyasooka sibituufu, era nti obuyinza obulala buyimirirwa abazzigu b’abantu ba Danyeri, abeyimusa, ne bagwa, ne banyweza olwolesebwa mu Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’ekkumi n’enna.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ndiwaddeyo ensonga nti obutakkanya ku nsonga y’okuba nti Roma ya mu kiseera kino ye buyinza bwa Papa oba Amerika, bwakkiriziddwa okuyingizibwa mu kibiina kino n’ekigendererwa ky’okusindika abantu be okunoonyereza ku Kigambo kye eky’obunnabbi. Katonda ye aleese empaka zino mu kulabikira kw’ekisa kye. Ntegeeza nti obutakkanya buno businga kuba ku kubategekera abantu be emitawaana egigenda okujja okusinga kubeera kukumanya kwokka ani alina obutuufu n’ani ali mu nsobi ku Roma ya mu kiseera kino. Obutakkanya buno bwakkirizibwa era bwategekebwa Katonda okulaga, eri buli ayagala okulaba, nti okutegeera kwabwe okw’ekigambo kye eky’obunnabbi tekukamala oba kukyamu. Kale, empaka zino bujulizi bw’ekisa kya Katonda.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Okukontana tekukoma ku kumanya ani ye buyinza obukiikirirwa abanyazi b’abantu bo, naye era ne ku kubuuza oba enkola ey’olunyiriri ku linyiriri, enjuyi zombi ez’okukontana ze zewaaniririzaako, eteekebwa mu nkola mu ngeri entuufu. Amateeka g’eby’obunnabbi agakwatanira ku nkola ey’olunyiriri ku linyiriri galimu ensonga ez’enjawulo ez’eby’obunnabbi, ezijja okubeera ekitundu ky’omutendera ogw’okusunsula eŋŋano n’ebisagazi. Ebitundu bisatu by’enkola ey’olunyiriri ku linyiriri bye nkakasa nti bitegeerwa bubi mu kukontana okw’omu kiseera kino bye bino: Kristo nga Mazima, Kristo nga Alufa era n’Omega, n’okuteekebwa mu nkola okw’emirundi esatu kw’obunnabbi.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Mu nkomerero, abo abakwata ku kutegeera okutali butuufu ku olunyiriri olw’ekkumi na nnya mu Danyeri essuula ey’ekkumi na emu balizuulibwa nga ennyigiriza yaabwe ey’eddiini esinziira ku kunnyonnyola kw’omuntu yekka.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Era tulina n’ekigambo ky’obunnabbi ekisinga okukakasa; kye mukola bulungi bwe mwekuumira, ng’ettaala emurika mu kifo ekizikiza, okutuusa olunaku lw’okya, n’emunyenye ey’enkya n’eyaka mu mitima gyammwe: nga mumanyi kino okusooka, nti obunnabbi bw’Ebyawandiikibwa tebuva mu kunnyonnyola kwa muntu yekka. Kubanga obunnabbi tebwajja edda lwa kwegomba kwa muntu; naye abantu abatukuvu ba Katonda baayogera nga bakwatiddwa Omwoyo Omutukuvu. 2 Peetero 1:19-21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Mu butakkanya obuli ku ekitundu ekya kkumi nnya, eky'okulabirako kye ntegeera okuba "okunnyonnyola okw'omuntu omu" kisangibwa mu The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> Nga Ssabbiiti efuuse ensonga ey’enjawulo ey’okukontana mu nsi y’obukristaayo yonna, era obuyinza bw’eddiini n’obw’ensi bwegatta okukakasa okukuuma Ssande, okugaana okw’enkanankana kw’abatonotono okugondera okusaba kwa bannansi kunaabafuula ekintu ekikolimibwa mu nsi yonna. Wanaateekebwako nti abatono abayimiridde okweggugunya ku kiragiro kya kkanisa n’etteeka ly’eggwanga tebalina kugumiikirizibwa; nti kirungi bo okubonyaabonyezebwa okusinga amawanga gonna okusuulibwamu obutabanguko n’obumenyi bw’amateeka. Endowooza y’emu emyaka mingi egiyise yaleetebwa ku Kristo ‘abakulembeze b’abantu.’ ‘Kisaanira ffe,’ Kayafa omukumpanya n’agamba, ‘omuntu omu okufa olw’abantu, era eggwanga lyonna lireme okubula.’ Yokaana 11:50. Endowooza eno erirabika ng’eyamaliriza ensonga; era mu nkomerero ekiragiro kinaayisibwa ku abo abatukuza Ssabbiiti ey’ekiragiro eky’okuna, ng’ebalanga nga bagwanira obubonerezo obukambwe ennyo era nga giwa abantu olukusa, oluvannyuma lw’ebbanga eritegekeddwa, okubatta. Oburomani mu Nsi Enkadde n’Obupurotesitanti obujeemu mu Nsi Empya bijja kugoberera engeri efaanana eri abo abassa ekitiibwa ku biragiro bya Katonda byonna.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Christendom” kiyimirira ekibiina ky’abakristaayo eky’ensi yonna oba omubiri ogw’awamu gw’amawanga n’ennono mwe abakristaayo be basinga obungi. Ekigambo kino kikozesebwa emirundi mingi okulaga ebitundu by’ensi mwe Obukristaayo lwe ddiini esinga amaanyi era lukozeeko nnyo ku buwangwa, amateeka, n’obukwakkulizo obwa bulijjo. Christendom eteerawo obugazi bw’Obukristaayo mu nsi yonna mu by’abaligoberera baayo, mu ngeri gye yakosezza ku buwangwa, era n’obukulu bwaayo mu byafaayo. Nga tetuggyawo eby’okuddamu ebiri mu Ellen White CD-ROM, ekigambo “Christendom” kivuddeyo emirundi 176. Mu by’ettaka n’ebitundu by’ensi, Sister White alaga nti, mu bufunze, Christendom kiyimirira Yolopa n’Amerika. Mu nteekateeka ya Sister White, Yolopa ye Ensi Enkadde, ate Amerika ze Ensi Empya.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> Naye ensolo ey’amasanga agafaanana ag’omwana w’endiga yalabika ‘ng’ejja okuva mu nsi.’ Mu kifo ky’okuwangula obuyinza obulala okwesimbawo, eggwanga eryo eryeeragiddwa bwe litya liteekwa okusituka mu kitundu ekyali nga tekituulwamu bantu, era likule mpola mpola mu mirembe. Kale terisobola okusitukira wakati mu mawanga agajjudde era agalwanagana ag’ensi Enkadde—ennyanja ey’amayengo amanyi eya ‘bantu, n’ebibiinja, n’amawanga, n’enimi.’ Kiteekwa okunoonyezebwa ku lukalu lw’ebugwanjuba.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Eggwanga ki mu Nsi Empya eryali mu mwaka gwa 1798 nga linyuka mu buyinza, nga liwa essuubi ery’amaanyi n’obukulu, era nga likwata obwegendereza bw’ensi yonna? Okukozesebwa kw’akabonero tekuleka kubuusabuusa kwonna. Eggwanga limu, era limu lyokka, lituukiriza ebilambikiddwa by’obunnabbi buno; liraga awatali kubuusabuusa ku United States of America.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Sentensi esembayo mu kitundu kye tukebera yakozeseddwa okulaga nti "ObuRoma mu Nsi Enkadde n’ObuProtestanti obwajeemu mu Nsi Empya" kidenteefula "ObuRoma bw’Ensi Enkadde" nga Obupapa mu Ekyasa eky’ekizikiza, ate Amerika ey’Obumwe (ObuProtestanti obwajeemu) nga Roma y’omu mulembe guno, ekiragibwa mu kigambo "ObuProtestanti obwajeemu mu Nsi Empya." "Enkadde" kitegeezebwa nga ebyafaayo ebyayita, ate "Empya" kitegeezebwa nga ebyafaayo by’omu mulembe guno oba eby’ennaku zino. Okukozesa okwo kuvuunika okutegeera okwateekebwawo kwa Mukyala White ku Bwakulisitaayo awamu n’ensi Enkadde n’ensi Empya.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Abo abakikozesa mu ngeri ey’ebyafaayo ebyayita n’ebijja, bateekawo ‘okutaputa kwabwe bokka’ okunyegaana butereevu n’amakulu Sister White ge yayagala okutegeeza. Ekiteeso kiri nti ‘Ensi Enkadde’ eyimirira ku lw’ebyafaayo ebyayita, ate ‘Empya’ eyimirira ku lw’ebyafaayo eby’omulembe guno oba eby’omu kiseera kino (Empya).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Ekitundu ky’ebyawandiiko kigamba nti, “baligoberera.” ObuKatoorika bwa Roma n’ObuProtestanti obwamenyawo “birigoberera enkola efaanagana eri abo abassa ekitiibwa mu biragiro bya Katonda byonna.” “Old World” mu kitundu kino ye Yulopa, ate “New World” ye Amerika zombi. Mukyala White ayigiriza nti ensi yonna ejja kwesangamu okwegerezebwa kw’etteeka erya Sande, era nti ObuKatoorika bwa Roma bugenda kukulemberamu okubonyaabonya mu Yulopa, ate ObuProtestanti obwamenyawo bugenda kukulemberamu okubonyaabonya mu Amerika zombi. Amerika zombi ne Yulopa bye bitegeerwa nga “Christendom.” ObuKatoorika bwa Roma n’ObuProtestanti obwamenyawo byombi “birigoberera enkola efaanagana eri abo abassa ekitiibwa mu biragiro bya Katonda byonna.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

"Will pursue" eraga ekikolwa eky’omu maaso ekinaakolebwa obuyinza bwombi, era mu by’enfuga y’olulimi tekisoboka kulaga nti Romanism ey’ensi enkadde ye buyinza bwa Papa obw’Omulembe gw’ekizikiza. Okutulugunya okukolebwa obuyinza bwombi kuliba mu biseera ebigenda okujja. Ennyinyonnyola y’ekigambo kino ye "will pursue", era kitegeeza okugoberera oba okugoba ekintu nga waliwo ekigendererwa eky’okukituukako oba okukifuna. Kino kiraga ekikolwa eky’omu maaso mwe omuntu oba ekibiina beewaddeyo okwemalira mu kunoonya mu maanyi ekigendererwa oba kye bagenderera.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Ekigambo ‘will pursue’ kisobola okukozesebwa mu mbeera ez’enjawulo: “Ajja okugoberera omwuga gw’obusawo,” kitegeeza nti alina enteekateeka z’okukola okulaba ng’afuuka omukugu mu by’obusawo. “Ajja okugoberera diguli mu by’enjiniya,” kitegeeza nti agenderera okuyiga enjiniya ku ttendekero ery’awaggulu. “Ttimu ejja okugoberera projekiti okutuusa lw’emaliriziddwa,” kiraga nti ttimu ejja kwongera okukola ku projekiti okutuusa nga yamaliriziddwa. “Bajja okutwala kampuni mu kkooti,” kitegeeza nti bagenderera okuyitira mu mateeka okuddamu okwemulugunya kwabwe oba okunoonya obwenkanya. Mu bufunze, “will pursue” kiraga obumalirivu, obwesimbu, n’enteekateeka entegeerekeka ey’okutuukiriza ekigendererwa ekirambikiddwa mu biseera eby’omu maaso.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Olunnyonnyolo olw’obwannannyini olukozeebwa okuyigiriza nti Romanisimu w’ensi enkadde kya dda mu byafaayo, oluvannyuma lukozesebwa ng’ensika y’okunyweza enkozesa enkyamu ey’okuteekako emirundi esatu kw’obunnabbi. Kulaga nti waliwo Roma ey’obpagani, nga eddirwako Roma ya Papa, ate oluvannyuma ne United States ng’ey’okusatu ku Roma essatu. Enkozesa enkyamu efaanana nnyo eyo yakozesebwa mu bbanga ttono oluvannyuma lwa September 11, 2001, bwe waliwo ekibinja ekyawukana okuva mu muvimenti olw’ekitabo kya Yoweeri.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Obutakkaanya ne butandika ku lukuŋŋaana lw’omu lusiisira e Kanada, mwe baayingiziza mu kitabo kya Yoweeri okukozesa emirundi esatu kw’ennaku ssatu, nga kuyigiriza nti Isilamu ey’ennaku ey’okusatu ye ggwanga eryajja okulumba ensi mu olunyiriri mukaaga olw’essuula esooka. Eggwanga eryo ye Loma ey’Obwa Papa, naye ne baleeta ennyinyonyola ey’obwannannyini nga egamba nti eggwanga eryo lye Isilamu. Okukozesa emirundi esatu kw’ennaku ssatu kwali kutaddewo Isilamu ng’obuyinza obw’ebyaliwo ku Septemba 11, 2001, era ennyinyonyola empya ey’obwannannyini ne yakakasa nti obuyinza bwa Papa obw’omu Yoweeri essuula esooka mu mazima bwali Isilamu. Ennyinyonyola ey’obwannannyini eyagaana okutegeerwa obutuufu obw’obuyinza bwa Papa mu kitabo kya Yoweeri yannywezebwa ku kukozesebwa obutali butuufu kw’ennaku ssatu. Kati baleeta ennyinyonyola ey’obwannannyini esuula ku ludda obuyinza bwa Papa n’eteeka Amerika mu kifo kyabwo.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Ekyaliwo kye kinaabeerawo; n’ekikolebwa kye kinaakolebwa; era tewali kintu kipya wansi w’enjuba. Waliwo ekintu ekisobola okugambwako nti, Laba, kino kipya? Kyaliwo dda edda, mu biseera eby’edda ebyaliwo nga tetunnaba kubaawo. Omubuulizi 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Obutakkaanya obw’ennaku ez’enkomerero bulimu n’okuddamu empaka ez’enkadde, era Danyeri essuula ey’ekkumi n’emu kirimu obutakkaanya bwa Uriah Smith bwe yateeka okutaputa kwe okw’obwannannyini ku akabonero akalaga kabaka ow’Obukiikakkono. Mu kukikola bwe kityo, yaakola okutegeera ku Danyeri essuula 11 okwaleeta ekizikiza kyokka. Mu nnaku zino ez’enkomerero, empaka eziddayo zisinga kulaga ebibala ebyava mu kukozesa okutaputa okw’obwannannyini ku mazima agakakasiddwa. Kino kye yakola Smith mu kitabo kye, Danyeri n’Okubikkulirwa. Kino kye kyakolebwa mu butakkaanya obw’omu kitabo kya Yoweeri, era ye nkola y’emu egakozesebwa bwe batwala akatundu kamu okuva mu The Great Controversy ne beewala ennyinyonnyola esangibwa mu nsi ne mu byawandiiko bya Ellen White ku kye “Christendom” kye kiraga, wamu n’okugaana amateeka agasookerwako ag’olulimi agalaga nti ekigambo “will pursue” kiraga ekintu ekijja mu biseera eby’omu maaso. Okuva ku nsonda eyo, endowooza enkyamu eyogera nti “Ensi Enkadde” kitegeeza ebyafaayo by’obuyinza bwa Papa okuva mu 538 okutuuka mu 1798, ne bakozesa ekyo okuwakana n’okutegeera okukkiriziddwa ku ennyinyonnyola y’okukozesebwa mu nkola esatu kw’obunnabbi.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> Byonna Katonda bye yalaga mu byafaayo eby’obunnabbi nti binaatuukirira mu biseera ebyayita byatuukiridde, era byonna ebikyasigadde okujja mu nteekateeka yaabyo bijja kutuukirira. Danyeri, nnabbi wa Katonda, ayimirira mu kifo kye. Yokaana ayimirira mu kifo kye. Mu Kitabo ky’Okubikkulirwa Empologoma ey’ekika kya Yuda aggulidde abayizi b’obunnabbi ekitabo kya Danyeri, era bwe kityo Danyeri ayimirira mu kifo kye. Awa obujulirwa bwe, obwo Mukama bwe yamubikkulira mu kwolesebwa kw’ebintu ebikulu era ebikakanyavu bye tulina okumanya nga tuyimiridde ku mulyango gwenyini ogw’okutuukirira kwabyo.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> Mu byafaayo ne mu bubaka bw’obunnabbi, Ekigambo kya Katonda kiraga olutalo olwamaze ebbanga ddene wakati w’amazima n’obulimba. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo bijja okuddibwamu. Empaka enkadde zijja kuzukizibwa, era n’endowooza empya zijja okweyongera okulabika bulijjo. Naye abantu ba Katonda, ababadde mu kukkiriza kwabwe n’okutuukirizibwa kw’obunnabbi bakozeeko ekitundu mu kulangirira obubaka bw’omumalayika asooka, ow’okubiri, n’ow’okusatu, bamanyi we bayimiridde. Balina obumanyirivu obw’omuwendo ogusinga zaabu entongole. Balina okuyimirira buggumu ng’olwaazi, nga bakwatirira ku ntandikwa y’okukkakasa kwabwe nga bakakamu okutuusa ku nkomerero. Obubaka Olulondeddwa, ekitabo 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Kisoboka okulaga mangu nti Sister White alambulula ekigambo kya Pawulo ekigamba ‘entandikwa y’okwesiga kwabwe’ ng’amazima ag’omu musingi g’Adiventizimu. Millerites baayigiriza nti ‘abanyazi b’abantu bo’ kye buyinza bwa Paapa, era okuva mu 1989 okudda mu maaso, ekibiina kya 144,000 ky’alambuludde emirundi mingi okutegeera kye kimu ku kabonero, nga bwe baakitegeeranga Millerites. Kati waliwo endowooza empya ku bbo be ‘abanyazi b’abantu bo’, era etandise bupya empaka ezakadde kubanga ekozesa okulambulula okutali butuufu ku kabonero k’obunnabbi akakkiriziddwa dda okuzimba omulabirirwako gw’obunnabbi ogusimbiddwa ku musenyu. Obanga kyali okutaputa kw’obwannannyini kwa Smith, oba okukozesa okw’obulimba kw’eggwanga mu Yoweeri essuula esooka, oba okulambulula Amerika (United States) ng’e Loma ey’omu mulembe guno; eby’obulimba byonna ebisatu bino byerumba okutegeera okutufu ku Loma ya Paapa mu nnaku ez’enkomerero, era bwe batyo byerumba akabonero akassaawo okwolesebwa kw’obunnabbi akalambulula oba abantu ba Katonda bazikirira oba balamu.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Mu biseera eby’omu maaso, obuKatoliki bw’e Roma mu Yulaya n’obuProtesitanti obukyamye mu Amerika "baligoberera" okubonyaabonya kw’abakuuma Ssabbiiti, nga bwe kyakolebwa mu byafaayo ebitukuvu byonna.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> Katonda alizuukusa abantu be; singa engeri endala zigaana okukola, enjigiriza ez’obulimba zijja okuyingira wakati mu bo, zijja okubasunsula, nga ziwaanyawo obukoova okuva ku engaano. Mukama ayita abo bonna abakkiriza ekigambo kye okuzuukuka okuva mu ttulo. Omusana omwendo gwazze, ogukwatagana n’ebbanga lino. Guno kye mazima ga Bayibuli, gulaga obulabe obuli ku ffe ddala. Omusana guno gusaanidde okutukulembera mu kusoma Ebyawandiikibwa n’obunyiikivu, era mu okwekenneenya okunyikivu ennyo ebyo bye tuyimirirako. Katonda ayagala ebitundu byonna n’eby’enjawulo by’amazima binoonyerezebweko mu bujjuvu era n’obugumiikiriza, nga wamu n’okusaba n’okusiiba. Abakkiriza tebalina kwesigamira ku by’okuteebereza n’ebirowoozo ebitalambulukusiddwa bulungi ebyo ebikwata ku bwe mazima bwe bubeera. Gospel Workers, 299.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

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