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# The Book of Daniel - Number Forty-Two

Ekitabo kya Danyeri - Ennamba amakumi ana mu bbiri

Connecting Links

Amalinki agalumikiza

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Yokaana Omubatiza yali nnabbi omusasinkanya.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> Nnabbi Yokaana ye yali omugatta wakati w’ebiseera byombi. Ng’akiikirira Katonda, yayimirira okulaga enkwatagana wakati w’amateeka n’abannabbi n’ekiseera ky’Obukristaayo. Yali omusana omutono, ogwaddirwako omunene. Endowooza ya Yokaana yalung’amizibwa Omwoyo Omutukuvu, alyoke abaleetera abantu be omusana; naye tewali musana mulala ogwawangaala wadde ogugenda kuwangaala mu ngeri entangavu bw’otyo ku muntu agudde mu kibi, ng’oguva mu kuyigiriza n’eky’okulabirako kya Yesu. Kristo n’omulimu gwe baali babitegeera butono nnyo, nga bifaananibwa mu biweebwayo ebyali ekisiikirize. Wadde ne Yokaana yennyini teyali ategedde ddala obulamu obujja obutaggwaawo obuyita mu Mulokozi. The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Yesu era yali nnabbi eyali ekiyungo ekigatta.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> Kristo akulembedde mu kkubo okuva ku nsi okutuuka mu ggulu. Ye ateekawo akasiba akagatta ensi zombi. Aleeta eri omuntu okwagala n’okwewombeeka kwa Katonda, era olw’obutuukirivu bwe anyimusa omuntu okutuuka ku kutabagana ne Katonda. Kristo ye kkubo, amazima, n’obulamu. Kizibu nnyo okugoberera, sitepu ku sitepu, mu bulumi era mpola mpola, nga tugenda mu maaso nga tulinnya waggulu, mu kkubo ery’obulongoofu n’obutukuvu. Naye Kristo ateekateekeddewo ebyo ebimala okuwa obugumu obuggya n’amaanyi agatukuvu ku buli sitepu ey’okweyongera mu bulamu obw’obutukuvu. Buno bwe obumanyi n’obumanyirivu abakola mu ofiisi bonna bwebetaaga, era balina okuba nabwo; bwe bataba nabwo, buli lunaku baleetera omulimu gwa Kristo ebivume. Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Omulimu ogw’obunnabbi ogwa Yokaana Omubatizi gwalimu okuyunga enteekateeka ey’ebyawansi ku kitukuvu eky’eggulu. Ebigambo ebisooka Yokaana bye yayogera bwe yamulaba Yesu omulundi ogwasooka byali nti:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Olunaku olwo oluddako Yokaana n'alaba Yesu ng'ajja gy'ali, n'agamba nti, Laba, Omwana w'endiga wa Katonda, aggyawo ekibi eky'ensi. Yokaana 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Naye wadde nga Yokaana yateekwa okulaga enkyukakyuka okuva mu Isirayiri ey'edda okutuuka mu Isirayiri ey'omwoyo, okutegeera kwe ku nkyukakyuka eyo kwali kutono.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> Kristo n’agamba, ng’awolereza Yokaana, ‘Naye mwagendayo mulaba ki? Nnabbi? Weewaawo, mbagamba, era n’okusinga nnabbi.’ Tekyokka nti Yokaana yali nnabbi alagulira eby’omu maaso, wabula yali mwana ow’okusuubizibwa, ng’ajjudde Omwoyo Omutukuvu okuva lwe yazaalibwa, era yalondebwa Katonda okukola omulimu omw’enjawulo ogw’okuzza empisa, mu kuteekateeka abantu okwaniriza Kristo. Nnabbi Yokaana ye yali akasiba akagatta enteekateeka ebbiri.

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> Eddini y’Abayudaaya, olw’okuvayo kwabwe ku Katonda, yasinga kubeerwamu emikolo. Yokaana yali ekitangaala ekitono ekyalina okugobererwa ekitangaala ekisinga obunene. Yali alina okukankanya obwesige bw’abantu mu nnono zaabwe, n’abaleetera okwejjukira ebibi byabwe, n’abaleeta mu kwenenya; balyoke bategekebwe okusiima omulimu gwa Kristo. Katonda yategeeza Yokaana ng’amusikiriza, ng’atangaza nnabbi, alyoke aggyewo okukkiriza okw’obugwagwa n’ekizikiza mu birowoozo by’Abayudaaya ab’emitima emirongoofu, ebyo ebyali, olw’okuyigiriza okw’obulimba okumala emirembe mingi, bibakuŋŋaanye ku bo.

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> Omuyigirizwa asinga obutono mu abo abaagoberera Yesu, eyalaba ebyamagero bye, n’awulira amasomo ge agatukuvu ag’okuyigiriza, era n’awulira ebigambo eby’okugumya ebyava mu mimwa gye, yali wa mukisa okusinga Yokaana Omubatiza, kubanga yali alina omusana ogwategeerekeka obulungi. Tewali musana mulala gwamaze okuwangaala, newankubadde ogujja okuwangaala, ku magezi g’omuntu omwonoonefu era agudde mu kibi, okujjako ogwo ogwatuusibwa era ogutuusibwa ng’ayita mu Ye oyo ali Omusana gw’ensi. Kristo n’obutumwa bwe baali bategeerekebwa kitono nnyo, nga bayitira mu ssaddaaka ez’ekisikirize. Era ne Yokaana yalowooza nti obufuzi bwa Kristo buliba mu Yerusaalemi, era nti ajja kuteekaawo obwakabaka obw’ekiseera kino, ab’omu bwo bandibadde abatukuvu. Review and Herald, Epreeri 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Omutume Pawulo era yali nnabbi ow’okukwataganya eyategeera n’okulaga enkozesa z’obunnabbi ezikwata ku kukyuusibwa okuva ku by’omubiri okutuuka ku by’omwoyo. Yategeera nti Yerusaalemi ey’ensi tekyali Yerusaalemi ey’obunnabbi, kubanga mu kiseera ekyo yali yafuuse Yerusaalemi ey’omu ggulu.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kubanga Agaali ono ye Lusozi Siinayi mu Alabiya, era ekwatagana ne Yerusaalemi eriwo kaakano; era Yerusaalemi ali mu buddu wamu n’abaana baayo. Naye Yerusaalemi ey’omu ggulu eri ya ddembe, ye nnyina waffe ffenna. Abaggalatiya 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Mu ssuula ey’okubiri ey’Abatesalonika Eya Kubiri gye twabadde tukiwekenneenya, Pawulo yalaga nti Roma ennamu ey’obupagani ye buyinza eyaziyiza Roma ey’omwoyo ey’Obwa Papa okutuula ku ntebe okutuusa mu mwaka 538. Mu ssuula eno alaga nti “omusajja w’ekibi” atuula mu yeekaalu ya Katonda ye “kabaka” gwe Danyeri yalaga mu ssuula ey’ekkumin’emu, olunyiriri 36. Obukakafu obulaga nti “kabaka ow’Obukiikakkono” mu nnyiriri mukaaga ezisembayo eza Danyeri ssuula 11 ye Obwa Papa bwafuuka ensumuluzo ey’okuteekaawo omusingi gw’amazima ogwakozesebwa Future for America okuva ku kweeyongera okw’okumanya mu 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Mu mutwe gwe gumu, Pawulo yalambulula omulimu gwa Loma ey’obupagani ogw’okuzibira okw’imuka kw’obufuzi bwa Papa, okutuusa ku kiseera lwe yandiggyibwawo Loma ey’obupagani, era bwe kityo n’alaga nti "eky’obulijjo" mu kitabo kya Danyeri kyali Loma ey’obupagani. Amazima ago gafuuka ensumuluzo ennyini ey’okuteekawo enteekateeka y’amazima eyaleeta okweyongera okw’okumanya mu 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Mu byafaayo bya William Miller, obubaka bwabuulibwa nga okukyuka okuva mu mbeera eya Firadelfiya okugenda mu mbeera eya Lawodikiya kwali kugenda kubeerawo. Mu byafaayo bya Future for America, okukyuka okuva mu mbeera eya Lawodikiya okugenda mu mbeera eya Firadelfiya kati kugenda mu maaso.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Paulo mu Abatesalonika Ab’okubiri yategeeza amazima agalaga enkyukakyuka okuva mu Loma ey’obupagani ey’omubiri okutuuka ku Loma ey’Obwa Papa ey’omwoyo; amazima ago gafuuka omusingi gw’okutegeera okw’obunnabbi kwa Miller. Bombi Yokaana Omubatiza ne Paulo baayimusibwa okunyonyola enkyukakyuka okuva ku by’omubiri okutuuka ku by’omwoyo. William Miller yafaananyizibwa Yokaana Omubatiza, era mu mulimu gwe kyali kya mugaso nnyo okutegeera enkolagana n’enkyukakyuka wakati wa Loma ey’obupagani n’eya Obwa Papa, enkyukakyuka Yokaana gye yayimusibwa okutegeeza.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

"Ekya bulijjo" kyogerwako emirundi etaano mu kitabo kya Danyeri, era buli mulundi we giyogerwako, egobererwa kabonero akiraga obuyinza bw'obwa Papa. Mu nteekateeka y'okukyusibwa okw'obunnabbi kwe tukebera, emirundi etaano gyonna girimu okukyuka okuva mu Ruumi mu bwannamaddala okudda mu Ruumi ey'eby'omwoyo. "Ekya bulijjo" mu kitabo kya Danyeri kimu ku mazima agalagizibwa ku bipande bibiri bya Kabakkuku, era bwe kityo kye ky'amazima eky'ensisekwa ekirina okukuumibwa n'okulwanirirwa; ekyo, mu nkomerero, kyandibadde kibikkiddwa wansi w'amayinja ag'omuwendo ag'obulimba n'ensimbi ez'obufere. Si kisiyaga nti buli mazima agalabikiddwa ku bifaanaanyi bibiri ebitukuvu galina okukkirizibwa okutereevu n'okuwagira okw'aky'omwoyo mu byawandiiko bya Ellen White. Okugaana ekimu ku mazima g'ensisekwa (nga mw'otwaliddeko "ekya bulijjo"), kwe kugaana mu kiseera kye kimu n'obuyinza bw'Omwoyo gw'Obunnabbi.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

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

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Abo “abaalekaana obubaka bw’essaawa y’okusalirwa omusango,” baategeera “obwa bulijjo” ng’akabonero k’obupagani, oba Roma ey’obupagani. Okutegeera kwabwe kwatwaliramu okumanya nti ekigambo “ebiweebwayo” tekyali kya mu kitundu ekyo mu kitabo kya Danyeri, naye mwe kyongerwako abevvuunula Baibuli ya King James nga bakozesa amagezi g’abantu. Era okutegeera kw’abatandisi kwaatwalirangamu nti “obwa bulijjo” bweyanjulibwanga bulijjo nga bukwatagana n’ekimu ku bubonero bubiri obw’obuyinza bwa Papa, era nti obupagani (“obwa bulijjo”) bwakulemberangawo obubonero bwa Papa. Byategeerwangamu bulijjo mu nteekateeka mwe byayingirira mu byafaayo eby’obunnabbi. Ebitabo bya Danyeri ne Kubikkulirwa tebyawukirako ku nteekateeka ey’ebyafaayo ey’obupagani okulembera obwa Papa, era bwe kitabo kya Kubikkulirwa bwe kiwaayo obuyinza obuzikiriza obw’okusatu obw’omunnabbi ow’obulimba, nteekateeka eyo egobererwa bulijjo.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Nga tewali kuyigiriza kwa Paulo okwogera nti ebintu by’obunnabbi ebyalabika ng’ebya omubiri byakyusibwa ne bifuuka eby’omwoyo mu kiseera ky’Omusalaba, wavaamu okusoomooza ku obunnabbi bwa Kristo obw’okuzikirira kwa Yerusaalemi obuli mu Enjiri zonna okuggyako Yokaana. Obubonero bubiri obw’Obwapaapa obugattiddwa ku ‘ekya bulijjo’ mu Kitabo kya Danyeri bino: ekivve ekireeta okuzikirira n’obujeemu obuleeta okuzikirira. Ebyo byombi bitegeeza akabonero k’ensolo (ekivve) n’ekifaananyi ky’ensolo (obujeemu).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Obujeemu obukkiriza obwapapa okutta abo bwebulowooza nti bajeemu mu by’eddiini, bwe kwe kwegatta kwa Ekkanisa ne Gavumenti, nga Ekkanisa y’efuga enkolagana eyo. Noolwekyo, Danieri ayimiririza okwegatta kwa Ekkanisa ne Gavumenti, ekifaananyi ky’ensolo ey’obwapapa, nga obujeemu obw’okuzikiriza. Baibuli eraga nti okusiinza ebifaananyi kye eky’ennyinyala, era okusiinza ebifaananyi kwonna kw’obuyinza bw’obwapapa kuyimiririzibwa mu Sabbiiti y’ekifaananyi yaakyo, Yokaana akiyita akabonero k’ensolo, ate Danieri n’akiyita eky’ennyinyala ekizikiriza.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Era okuva mu kimu ku byo ne muvaamu ompondo omutono, ne gufuuka ddala ddene nnyo eri amaserengeta, n’eri ebuvanjuba, n’eri ensi ey’ekitiibwa. Era ne gufuuka ddene okutuusa ku ggye ery’omu ggulu; ne gusuula ku ttaka abamu b’eggye n’ezimu ku mmunyeenye, ne gubinyirira. Weewaawo, ne yeekulisa okutuusa ku mulangira w’eggye; era olw’oyo ekiweebwayo kya bulijjo ne kiggyibwawo, n’ekifo eky’ekitukuvu kye ne kisuulibwa wansi. Era eggye ne limuweebwa okulumba ekiweebwayo kya bulijjo olw’obujeemu; era ne gusuula amazima ku ttaka; ne gukola ne gugenda bulungi. Danyeri 8:9-12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Tuzirambululako ennyo ennyiriri zino mu kiwandiiko ekirala, naye mu olunyiriri olw’ekkumi n’emu, amaanyi ageegulumiza okulwanyisa Kristo gaali Roma ey’obupagani, bwe baagezaako okumutta nga yazaalibwa era ne bamaliriza ne bamutta ku musaalaba. Olunyiriri lugamba nti “ku lulwe” (Roma ey’obupagani), “ekyabulijjo kyaggibwawo.” Ekigambo ky’Olwebbulaniya ekyakyusiddwa nga “kyaggibwawo” kye “rum,” era kitegeeza “okusitula n’okugulumiza.” Roma ey’obupagani yasitula era n’egulumiza eddiini y’obupagani, era ebyo byennyini bye baakola mu byafaayo. Kino kye kivaako bagiyita “Roma ey’obupagani.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Ekyawandiikibwa ekiddako kiraga nti Roma ey’Obwappapa yaweebwa “eggye” (amaanyi g’amagye), eryaali ery’okuwakanya oba ery’okuwangula “eky’obulijjo” (obupagani). Kino kituufu mu byafaayo, kubanga amaanyi g’amagye gaakozesebwa obwappapa (newaakubadde nga tekalina magye gaayo), okuwaŋŋula okukomya okwateekebwako ku kulinnya kwayo mu buyinza. Ayo amaanyi gaava mu Roma ey’obupagani. Amaanyi g’amagye ge yakozesa gaamuwa okuyitira mu “kusobya,” kubanga okusobya okwamukkiriza okuddukanya amagye g’abakabaka abaamuteekawo ku nnamulondo mu mwaka 538, kwali okusobya okw’okutaba ekkanisa n’ebyobufuzi. Okusookera ddala, Roma ey’obupagani ye eyogerwako mu kitundu eky’ekkumi n’emu, nga kitegeeza omusomi nti Roma ey’obupagani ejja okuyimirira okuwakanya Kristo, era ejja okusitula eddiini y’obupagani.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Olunyiriri oluddako lulambulula ekikolwa eky’okumenya amateeka ekyava mu kwegatta kw’ekkanisa n’obufuzi, ekyakkiriza Obwa Papa okuwangula n’okuggyawo ekikomya Roma ey’obupagani kye yabadde emuteekako. Ebyafaayo byawagira enkozesa y’enniriri ezo zombi. “Ekya buli lunaku” kiyimirira oba Roma ey’obupagani, amaanyi agalwanyiza Kristo, oba eddiini y’obupagani eyakuzibwa Roma ey’obupagani. Akabonero ka “ekya buli lunaku” ne kaddirwaamu Obwa Papa, kubanga kalambulura ekikolwa eky’okumenya amateeka eky’okwegatta kw’ekkanisa n’obufuzi, ekyo kye kiwa Obwa Papa amaanyi n’eggye okutuukiriza ebikolwa byagyo ebibi. Omulundi ogw’okusatu Daniyeri gy’akozesa “ekya buli lunaku” kubeera ekibuuzo ekireetawo okuddamu okubeera ompagi ey’ekikulu ey’Obudiventisti.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Mu kyawandiikibwa kino, kibuzibwa nti ekyolesebwa kinaamala bbanga ki, nga kyetaaga okuddamu okulaga bbanga, so si ku kiseera ekimu. Ekyibuuzo si nti ekyolesebwa kinaatuukirizibwa ku lunaku ki, wabula nti ekyolesebwa kino kinaamala bbanga ki. Ekitundu kino tekibuza, “Ddi?”, wabula kibuuza, “Kinaamala bbanga ki?” Ekyolesebwa kino kye ku maanyi agazikiriza g’obukafiri, agalagirwa ng’ “ekya bulijjo,” n’obwa Papa obulagirwa mu “kusobya kw’obwa Papa” okutuukirizibwa bwe bukola obwenzi n’abakabaka b’ensi. Ayo amaanyi amagazikiriza abiri, ag’obukafiri nga bukulirirwa obwa Papa, gaali gaakunyatanyata ekifo ekitukuvu n’eggye mu bbanga ly’ “emirundi musanvu.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Kikulu okutegeera nti okuyisibwa wansi w’ebigere kwa kifo ekitukuvu eky’omubiri kwatandika mu mirembe gya Babulooni, ne kweyongerayo okutuusa ku kuzikirizibwa kwa Yerusaalemi okwakolebwa Luumi ey’Abapagana mu mwaka 70 A.D.; era kwakolebwa obuyinza bw’Abapagana okuva ku ntandikwa y’ebyafaayo okutuusa ku nkomerero. Bwe kityo, obupagani obw’omubiri mu bungi bwe bwayisa wansi w’ebigere ekifo ekitukuvu eky’omubiri n’eggye ery’omubiri (abantu ba Katonda). Naye ye Luumi ey’omwoyo y’eyayisa wansi w’ebigere Yerusaalemi ey’omwoyo ne Isirayiri ey’omwoyo.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Naye oluggya olw’ebweru w’Yeekaalu olureke, era tolupime; kubanga luweereddwa eri ab’amawanga, era banaalinnyirira ekibuga ekitukuvu wansi w’ebigere okumala emyezi amakumi ana n’ebiri. Nange ndiwa obuyinza eri abajulizi bange ababiri, era banaabuulira obunnabbi okumala ennaku 1,260, nga bambadde engoye ez’ebbukutu. Okubikkulirwa 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Yokaana Omubatiza yali nnabbi eyali omugatte wakati w’ebiseera, eyalambulula enkyukakyuka mu nteekateeka ya Katonda okuva ku kifo ekitukuvu eky’ensi okutuuka ku kifo ekitukuvu eky’omu ggulu, nga atamanyi obujjuvu bw’omulimu gwe. Pawulo yali nnabbi eyali omugatte wakati w’ebiseera, eyalambulula enkyukakyuka mu nteekateeka ya Katonda okuva ku Isirayiri y’omubiri (eggye) okutuuka ku Isirayiri ey’omwoyo. Yerusaalemi eyanyigirizibwa okumala emyezi amakumi ana mu bbiri yali Yerusaalemi ey’omwoyo.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> "Ebiseera ebiyogeddwako wano—emyezi amakumi ana n’ebbiri," ne ‘ennaku lukumi n’ebikumi bibiri n’amakumi nkaaga’—bye bimu, era byonna biraga ekiseera mwe Ekkanisa ya Kristo yali egenda okunyigirizibwa okuva e Roma. Emyaka 1260 egy’obuyinza bwa Papa gyatandika mu mwaka gwa 538 A.D., era ne gaggwaawo mu 1798. Mu kiseera ekyo eggye erya Bufalansa lyayingira Roma ne likwata Papa ne limufuula omusibe, era n’afa mu buwaŋŋanguse. Wadde nga Papa omuggya yalondebwa mangu oluvannyuma, obukulembeze bwa Papa okuva olwo tebwaddangamu kusobola okukozesa obuyinza bwe bwalina edda." The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Pawulo yalaga nti mu kyukakyuka ekyabaawo mu byafaayo eby’Omusalaba, Yerusaalemi ey’omwoyo, “eri waggulu,” yafuuka ekibuga Katonda kye yalondera okutekamu erinnya lye, era Yerusaalemi ey’ensi eno yakoma okuba Yerusaalemi ey’obunnabbi bwa Bayibuli.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kubanga Agaali ono ye Lusozi Siinayi mu Alabiya, era ekwatagana ne Yerusaalemi eriwo kaakano; era Yerusaalemi ali mu buddu wamu n’abaana baayo. Naye Yerusaalemi ey’omu ggulu eri ya ddembe, ye nnyina waffe ffenna. Abaggalatiya 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Amazima gano geetaagisa nnyo okutegeerwa bulungi, era enkozesa enkyamu ey’okuteeka Yerusaalemi wa ddala ng’ekifaananyi ky’obunnabbi bwa Bayibuli kikamu ku bulimba obwateekebwawo Abajesuiti okunafuya amazima nti Omupapa w’e Ruumi ye mulabe wa Kristo. Okuyigiriza okwo okw’obulimba kuleetera abo ab’omu buProtestanti obujeemu okulaba mu ngeri entali ntuufu eggwanga ly’Abayudaaya ery’e Isirayiri ery’omu biseera bya leero ng’ekifaananyi ky’obunnabbi. Yerusaalemi wa ddala yavaamu okuba Yerusaalemi wa Katonda mu kiseera ky’omusalaba.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> Ekibuga ky’e Yerusaalemi tekikyali kifo ekitukuvu. Ekikolimo kya Katonda kiri ku kyo olw’okugaanibwa n’okubambibwa kwa Kristo. Ebbala eriddugavu ery’omusango liri ku kyo, era teeriddayo kubeera kifo ekitukuvu nate okutuusa nga kimaze okutukuzibwa emiriro egitukuza egy’omu ggulu. Mu kiseera lwe ensi eno eyakolimirirwa olw’ekibi eneetukuzibwa okuva mu buli bbala ly’ekibi, Kristo aliddamu okuyimirira ku Lusozi lw’Emizeeyituuni. Bw’amagulu ge bwe galitereera kulwo, lulyawukamu, ne lufuuka ettale ddene, eritegekeddwa okubeeramu ekibuga kya Katonda. Review and Herald, Julaayi 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Obukulu bw’okukyawulibwa wakati wa Yerusaalemi ey’omubiri ne Yerusaalemi ey’Omwoyo bujjakutunulirwa bwe tulowooza ku bunnabbi bwa Kristo ku nkomerero y’ensi. Omulundi ogw’okuna Danyeri lwe yategeeza “ekya buli lunaku,” guli mu ssuula ey’ekkumi n’emu.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Era amaanyi ge galimuyimirira ku ludda lwe, ne gayonoona awatukuvu aw’amaanyi, ne gaggyawo ekiweebwayo ekya buli lunaku, ne gateeka ekikolerwa eky’ennyinyala ekireeta okuzikirira. Danyeri 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Olunyiriri luno lulaga omulimu Loma ey’Abapagani gwe yakola mu kutuuza Obwa Papa ku ntebe y’ensi mu mwaka gwa 538. “Emikono” giyimirira amaanyi g’amagye ga Loma ey’Abapagani agaayimirira ku lwa Obwa Papa nga gatandikira ku Clovis, kabaka w’Abafranko, mu mwaka gwa 496. Abasekabaka ab’enjawulo ab’e Bulaaya baakolera ku kuteeka Obwa Papa ku ntebe nga bagoberera Clovis, naye olunyiriri luno lulambulula ebintu bina bye abasekabaka b’e Bulaaya (“emikono”) baakolera Obwa Papa, bwe baasobya ne bakola omukago gwa kkanisa n’obufuzi n’omukyala omwenzi owa Ttuulo.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Bwe baayimirira ku ludda lw’Obupapa, baakyafuya oba ne bazikiriza ekibuga Rowa, ekyali akabonero k’amaanyi ga Rowa ey’abapagani ne Rowa ey’Obupapa. Okukyafuya okwogerwako mu luno olunyiriri kwakoleddwa emirundi n’emirundi mu myaka, ng’ekibuga Rowa kiri wansi w’okulumba kw’amagye okutayimirira. Abakabaka abo b’Abayulopiyani (emikono), nabo bandiggyawo "ekya bulijjo." Ekigambo ky’Olwebbulaniya ekyahindulwa nga "okuggya" mu luno olunyiriri si "rum," nga bwe kyali mu mutwe ogw’omunaana. Mu luno olunyiriri, ekigambo ekyahindulwa nga "okuggya," kye "sur," era kitegeeza "okujjawo." Emikono gy’abakabaka b’Abayulopiyani gyandiggyeewo okuwakanira kw’abapagani eri okulinnya kw’Obupapa mu mwaka 508. Ate mu mwaka 538, emikono egyo gyanditeeka Obupapa ku ntebe y’ensi. Ate ku Lukiiko lw’e Orleans, mu mwaka gwenyini ogwo, Obupapa bwassaawo etteeka lya Sande.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Sande nga olunaku olw’okusinza kye Sister White ayita Ssabbiiti ‘ey’ekifaananyi’, era okusinza ebifaananyi kye nsobanuro entuufu ddala eya Bayibuli ey’ekigambo ‘ekizizo’. Mu mwaka gwa 538, amagye g’eRoma ey’obuheidi gaateeka ekizizo ekireeta okuzikirira.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> "Bonna abatumbula ne basinza Sabata ey’ekifaananyi, olunaku Katonda lw’atawaako mukisa, bayamba Setaani n’abamalayika be nga bakozesa amaanyi gonna ag’obusobozi Katonda ge yabawa, ge bakyamizza ne bagakozesa bubi. Nga bakubirizibwa omwoyo omulala oguzibya okutegeera kwabwe, tebasobola kulaba nti okutumbulwa kwa Ssande kyateekebwawo ddala Ekkanisa Katoliki yokka." Obubaka Obulondeddwa, ekitabo 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Obunnabbi n’ebyafaayo bikakasa enkozesa gye tumaze okulambulula ku lunyiriri amakumi asatu n’emu. Bwe tugamba nti obunnabbi bukakasa enkozesa eno, kitegeeza nti waliwo n’obunnabbi obulala obwogerako ku mazima g’emu gano, nga tetubuleeta mu kukubaganya ebirowoozo kuno mu kiseera kino. Omulundi ogwokutaano era ogw’enkomerero Daniyeri lw’akozesa “ekya bulijjo,” guli mu ssuula ey’ekkumi n’ebiri.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Okuva ku kiseera we kinaaggyibwawo ekiweebwayo eky’obulijjo, n’ekivve ekireetera okuzikirira we kinaayimirizibwa, walibaawo ennaku 1,290. W’omukisa oyo alindirira, era n’atuuka ku nnaku 1,335. Danyeri 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Obunnabbi n’ebyafaayo bikakasa nti mu mwaka gwa 508, okuwakanya okweyongera mu buyinza kw’obupapaasi kwaakoma nnyo, bwe baasimbulwawo ekisembayo ku biziyizo ebisatu eby’ekitundu (Aba Gooti), nga bwe kirambuliddwa mu Danyeri essuula ey’omusanvu.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Naatunuulira ennyanga; era, laba, ne mu zo ne muvaamu ennyanga endala entono, mu maaso gaayo ne ziyimbulwa ennyanga ssatu ku ez’asooka okuva ku mizi gyazo; era, laba, mu nnyanga eno mwalimu amaaso ng’amaaso g’omuntu, n’akamwa akaayogera ebigambo ebikulu. Danyeri 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

Okuggibwawo kw’empondo ssatu kulagiddwa ku bipande bibiri ebitukuvu, era bwe kyagobebwa eky’okusatu ku biziyizo ebisatu eby’ebyitundu ebyo okuva mu kibuga kya Roma mu mwaka gwa 508, okuwakanya okweyimuka kw’obuyinza bwa Papa ne kuggyibwawo. Okuteekawo okwogerwako mu olunyiriri olw’ekkumi n’emu kuyimira emyaka amakumi asatu wakati wa 508 ne 538. Kulaga emyaka amakumi asatu mwe okutegekebwa okw’okuteekawo omusajja w’ekibi mu yeekaalu ya Katonda kwatuukirizibwa.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Ekigambo ekivunulwa ng’ “taken away” kye kimu ne “sur,” ekitegeeza okujjawo, era mu 508, okuziyiza okulinnya kw’obwami bwa Papa kwaggyibwawo (taken away). Okuva ku lunaku olwo, emyaka 1290 ekutuusa mu 1798, n’ekiwundu eky’okufa eky’obwami bwa Papa. Ennaku 1335 zikutuusa ku okunyolwa okwasooka, era ne ku ntandikwa y’ekiseera eky’okulindirira ku nkomerero ddala y’omwaka 1843. Ekyawandiiko kisuubiza omukisa eri abo abatuuka ku 1843. Ekigambo “cometh” kitegeeza okukwatako. Olunaku olwasooka lwa 1844 lulaga okunyolwa okwasooka, naye olunaku olwasembayo lwa 1843 lukwatako ku kaseera akasooka aka 1844. Olunaku olwasembayo lw’omwaka lukwatako ku lunaku olwasooka lw’omwaka ogugoberera. Omukisa ogw’egattiddwa ku lunaku olwo guwagirwa ebyafaayo n’obunnabbi.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Tujja kugenda mu maaso n'okwekenneenya kwaffe ku bukulu bwa "the daily" ng'amazima g'omusingi mu kiwandiiko ekiddako.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

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