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# The Book of Daniel - Number Forty-Three

Ekitabo kya Danyeri - Ennamba amakumi ana mu ssatu

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Okubikkula obufaananyi bw'ekivve ekireeta obuzikirivu mu bunnabbi bwa Bayibuli

Author

Jeff Pippenger

Published

January 7, 2024

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Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Okulambulula kwa Pawulo nti Rumi ey’obupagani ye maanyi agaalemesa obufuzi bwa Papa okusituka mu buyinza mu mwaka gwa 538, ne kiba kijulirwa William Miller kye yategeera nga kikakasa nti ‘ekya bulijjo’ mu Kitabo kya Danyeri kiyimirira obupagani. Enteekateeka ya William Miller yasimbibwa ku maanyi abiri agaleeta obuzikiriza: ogw’obupagani, oluvannyuma ne ogw’obufuzi bwa Papa. Okuzuula okusinga obukulu kwa Miller okwawagira enteekateeka eyo kwali obujulizi bwa Pawulo mu 2 Abatesalonika, essuula ey’okubiri, mwe Pawulo alambulula nti ekiziyizo ku bufuzi bwa Papa, ekiva mu Rumi ey’obupagani, kijja kuggyibwawo, kiryoke ‘omusajja w’ekibi’ ateekebwe mu yeekaalu ya Katonda, yeeyoleke nga ye Katonda.

In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?

Mu kitabo kya Danyeri, akabonero akayitibwa "ekya bulijjo" akimeerereza obukafiri, bulijjo kiddirirwa akabonero k’obwapaapa, kali ku bbiri: "okumenya amateeka okw’okuzikiriza" oba "ekivve eky’okuzikiriza." Naye mu kulabula kwa Kristo eri Abakristo ku kwetooloolwa n’okuzikirizibwa kwa Yerusaalemi okwabaawo mu myaka esatu n’ekitundu okuva mu 66 okutuuka mu 70 A.D., Kristo yategeeza "ekivve eky’okuzikiriza, kye yayogerako nnabbi Danyeri" ng’akabonero eri Abakristo abaali mu Yerusaalemi okudduka amangu ddala. Ebyafaayo biraga nti akabonero ako tekwali kabonero ka Roma ey’obwapaapa, wabula ka Roma ey’obukafiri. Akabonero ako kyalina okumanyibwa abakkiriza, singa baali baagala okuwona okwetooloolwa n’okuzikirizibwa. "Ekivve eky’okuzikiriza, kye yayogerako nnabbi Danyeri," kabonero ka Roma ey’obukafiri, oba ka Roma ey’obwapaapa?

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.

> Bwe munaalaba nno ekivume eky'okuzikiriza, ekyayogerwako nnabbi Danyeri, nga kiyimiridde mu kifo ekitukuvu (oyo asoma ategeere); olwo abo abali mu Buyudaaya badduke mu nsozi; oyo ali waggulu ku nnyumba teyaserengete okuggyayo kintu kyonna mu nnyumba ye; so n'oyo ali mu nnimiro taddeyo kutwala ebyambalo bye. Zirabika ku bakazi abalina embuto, era n'abo abonsa mu nnaku ezo! Naye musabe obudduko bwammwe bube nga si mu kiseera ky'obutiti newaakubadde ku lunaku lwa Ssabbiiti; kubanga mu biro ebyo waakubaawo okubonyaabonyezebwa okukulu, nga tewabangawo okuva ku ntandikwa y'ensi okutuusa ku kiseera kino, era tekuliddawo nate. Era singa ennaku ezo tezifupikibwa, tewandibaddewo muntu yenna awonyebwa; naye olw'abalonde, ennaku ezo zijja kufupikibwa. Matayo 24:15-22.

Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?

Sister White yawandiika ku ngeri obulabula buno gye bwatuukirizibwa mu byafaayo by’okuzikirizibwa kwa Yerusaalemi okuva mu mwaka 66 okutuuka mu 70 A.D., era n’alaga nti bendera, oba akabonero k’eggye lya Baluumi, kyali akabonero eri Abakristaayo abaasigadde mu Yerusaalemi okudduka. Kale, “eky’omuzizo ekireeta okuzikirira, nga kyayogerwako nnabbi Danyeri,” kyali Obwakabaka bwa Luumi obw’obupagani, oba kyali Obwakabaka bwa Luumi obw’obwapapa, nga Miller kwe yasinziza enteekateeka ye?

William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.

William Miller yalagibwa okutegeera enkula zombi za Loma (ey’obupagani, oluvannyuma ey’obwa Papa), naye ebyafaayo eby’omu mulembe mwe yabeeranga byamuwaliriza okutwala obwakabaka bwombi nga obwakabaka obumu. Mu mazima ddala, byabumu obwakabaka, naye era biraga obwakabaka bubiri obukuliranagana. Ebyafaayo eby’obunnabbi eby’omwaka gwa 1798 byamuwaliriza Miller okwogerako ku Loma ng’okusinga obwakabaka obumu. Mu 1798, Miller yakkiriza nti Okujja okw’okubiri kwa Kristo kwalabanga nga mu myaka nga amakumi abiri mu etaano egya mu maaso. Yategeera bulungi nti Loma ey’obwa Papa yafuna omuwundu ogw’okufa mu 1798. Eri Miller, tewaaliwo bwakabaka bw’ensi bulala obwaddamu okugoberera Loma ey’obwa Papa, kubanga Kristo yali kumpi okudda.

In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.

Mu mulembe gwe Miller, yategeera nti ekifaananyi ekyogerwako mu ssuula ey'okubiri ey'ekitabo kya Danyeri kyakiikirira obwakabaka obuna obw'ensi, kubanga ekyo kye Danyeri yategeeza.

> And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.

> Obwakabaka obw’okuna bunaabeera bwa maanyi ng’ekyuma; kubanga ekyuma kimenyamenya era kiwangula ebintu byonna; era ng’ekyuma ekimenya ebyo byonna, bunaamenyamenya era bunaanyigiriza. Era nga bwe walaba ebigere n’eminwe gy’ebigere, ekitundu ky’ebbumba ly’omubumbi, n’ekitundu ky’ekyuma, obwakabaka bunaagabanibwamu; naye mulibeeramu ku maanyi g’ekyuma, kubanga walaba ekyuma nga kyetobese wamu n’ebbumba ery’ebbisi. Danyeri 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller yategeera nti waaliwo obwakabaka buna bwokka, era obw’okuna era obwasembayo kwali Loma, gye yamanya okuva mu byafaayo nti Loma ey’obupagani yagobererwa Loma ey’obwapapa. Mu maaso ga Miller, nga kigendera wamu n’ekigambo kya Danyeri, obwakabaka obw’okuna bwali “bugabaniddwa,” naye eri Miller okugabanyizibwa okwo kwalabiranga nga kusosola wakati w’ebbali erirabika ddala ery’obwakabaka bwa Loma n’ebbali ery’omu mwoyo. Yali mutuufu, naye okutegeera kwe kwali kukkomye.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller teyalaba nti okugabanya Roma mu ey’obupagani n’ey’obupapa kwasimbibwa ku kugabanya kwe Pawulo yayimusibwa okulambulula. Pawulo (ne Yokaana Omubatiza) yalaga nti mu kiseera ky’Omusalaba, eby’enkalakkalira byandikyusiddwa ne bifuuka eby’Omwoyo. Nga talina okutegeera kuno, Miller yanyigirizibwa okukkiriza nti Roma mu mazima yali obwakabaka obumu obwalina emirembe ebiri. Era ddala, yali mu butuufu (naye nga kyali kya kkomo). Teyasobola kulaba nti Roma ey’Omwoyo yamiririrwa Babiloni ey’enkalakkalira, kubanga Roma ey’Omwoyo (Obupapa) nayo ye Babiloni ey’Omwoyo.

Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.

Babulooni wa ddala, ng’ekisooka ku bwakabaka buna mu Danyeri essuula ey’okubiri, kyandifaananyirizza obwakabaka obwa nnya, kubanga ekisooka bulijjo kifaananyiriza ekisembayo. Loma ey’abapagani yali efaananyiriziddwa Babulooni, naye Loma ey’abapagani ne Babulooni byombi byafaananyiriza Loma ey’eby’omwoyo (obwa Paapa). Olw’ensonga eyo, obwa Paapa bwali obwakabaka obw’okutaano, era bwali buyamiririddwa Babulooni. Eno ye nsonga ey’ekikulu lwaki Mukyala White agerageranya obuddu bwa Isirayiri wa ddala e Babulooni okumala emyaka nsanvu, n’obuddu bwa Isirayiri ey’eby’omwoyo mu Babulooni ey’eby’omwoyo okumala emyaka 1,260.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Ekkanisa ya Katonda ku nsi yali ddala mu busibe mu kiseera kino ekiwanvu eky'okuyigganyizibwa okw'ekitaliiko kkomo, nga bwe abaana ba Isirayiri baakuumibwa mu busibe e Babulooni mu kiseera ky'okusengulwa." Bannabbi n'Abakabaka, 714.

Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.

Olw’ekyo, Miller teyalina buzibu kukyusakyusa wakati w’okutuukirizibwa kw’eby’obunnabbi okwasinga okulambulula Roma ey’Abapagani n’okubutwala ku Roma ey’Abapapa. Tujja okuwaayo eby’okulabirako by’ekyo nga tugenda mu maaso, naye bwe tutegeera nti Miller yalaba Roma ey’Abapagani ne Roma ey’Abapapa ng’obwakabaka obumu, tunaategeera lwaki Miller teyandibadde na buzibu Yesu bwe yayogerako ku ‘ekivve eky’okuzikiriza, kye yayogerako Daniyeri nnabbi,’ ng’akimanyisa ng’okutuukirizibwa kwa Roma ey’Abapagani, ng’akyategeera ate nti enjogera ku ‘ekivve eky’okuzikiriza’ mu kitabo kya Daniyeri ng’ekifaananyi kya Roma ey’Abapapa. Miller teyasobola kulaba amaanyi asatu agazikiriza, era olw’ensonga eyo, ensengeka ye ey’obunnabbi yali ekkomedde mu nsalo, naye nga etuufu.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Naye tutegera tutya enjawukana eri mu kutuukirira okw’ebyafaayo okw’omwaka 66 A.D., bwe Roma ey’obupagani yateeka amabendera gaayo mu bifo ebitukuvu eby’ yeekaalu ng’okutuukiriza ebigambo Kristo bye yategeeza? “Ekivve eky’okuzikiriza, kye yayogera Daniel nnabbi,” kye kifuulira ekifaananyi kya Roma ey’obupagani oba kya Roma ey’obupapa? Okuddamu kw’ekizibu ekyo kwekwanguyirira nnyo bwe omanya nti waliwo amaanyi agatatu agazikiriza, si abiri. Tutandike ku kunnyonnyola kwa Mwannyina White ku kutuukirira kw’obunnabbi bwa Kristo obw’okuzikirizibwa kwa Yerusaalemi.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> Okubamba Kristo ku musaalaba kwe baakola Abayudaaya kwaviirako okuzikirira kwa Yerusaalemi. Omusaayi ogwafukibwa ku Kalivari gwabadde omugugu ogwabasuula mu kuzikirira mu nsi eno era ne mu nsi ejja. Kinaabeera bwe kityo ku lunaku olukulu olw’enkomerero, lwe ensala y’omusango enaagwa ku abo abagaana ekisa kya Katonda. Kristo, ejjinja lyabwe ery’okukwaza, aneebalabikira mu kiseera ekyo ng’olusozi olw’okwoolera ensasu. Ekitiibwa eky’obuso bwe, ekiri eri abatuukirivu obulamu, kinaabeera eri ababi omuliro oguzikiriza. Olw’okwagala okugaanyiiddwa, n’ekisa ekyanyoomedwa, omwonoonyi anaazikirizibwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> Mu ngero nnyingi ne mu kulabula okuddamu emirundi mingi, Yesu yalaga Abayudaaya ebinaabatuukako olw’okugaana Omwana wa Katonda. Mu bigambo bino yali ayogerera eri bonna mu buli mulembe abagaana okumwaniriza ng’Omununuzi waabwe. Buli kulabula kubakwata. Yeekaalu eyaswazibwa, omwana atagondera, abalimi ab’obulimba, n’abazimbi abanyooma, byonna birina kyebifaananyako mu ebyo by’ayitamu buli mwonoonyi. Wabula bw’atawenenya, ekibonerezo kye byaalaga ng’ekinaatera okujja kinaamutuukako. The Desire of Ages, 600.

When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.

Bwe Pawulo yalambulula omukyukano okuva ku by’obuntu okutuuka ku by’omwoyo, yalaga nti kyabaawo mu biseera by’Omusalaba, era kikulu okulaba nti okuzikirizibwa kwa Yerusaalemi kugattiddwa butereevu ne Omusalaba. Okuzikirizibwa kwa Yerusaalemi ey’obuntu, okwasooka okukolebwa Babulooni ey’obuntu, kwakolebwa omulundi ogw’enkomerero Loma ey’obuntu, kubanga Yesu bulijjo alaga enkomerero awamu n’entandikwa. Okukandagirirwa kw’Ekifo Ekitukuvu n’Eggye okwatandika n’obuyinza bw’abapagani obwa Babulooni, ne kuggwa n’obuyinza bw’abapagani obwa Loma.

The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.

Okukandagirirwa okw’omu mwoyo kwa Yerusaalemi ey’omu mwoyo kwakolebwa Roma ey’obwapapa, era ebbanga byombi ebyo eby’okukandagirirwa (okw’omubiri n’okw’omu mwoyo) bifaananyiriza engeri abantu ba Katonda gye bakandagiribwa obuyinza obuzikiriza obw’okusatu, obwo, bwe twogera ku Roma, buyitibwa Roma ya mulembe guno.

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Waliwo obuyinza obusatu obuzikiriza, era buli bumwe butulugunya abantu ba Katonda. Ejjoka ery'obusamize, nga lidiriddwa ensolo eyava mu nnyanja ey'Obukatoliki, era nga nayo eddirirwa ensolo eyava mu ttaka ey'Amerika Amagatte (nnabbi w'obulimba). Obusamize bwabadde buyimiririrwa mu buyinza bwa busamize obw'enjawulo obwakandagira Isirayiri wa nnamaddala. Obwa Papa oluvannyuma bwakandagira Isirayiri ey'Omwoyo okumala emyaka 1260 okuva mu 538 okutuuka mu 1798. Olugatta olusatu olw'ejjoka, ensolo n’nnabbi w’obulimba lwe Roma ya leero, era lukandagira abantu ba Katonda mu “ssaawa” y’ekizibu ky’etteeka lya Sande. Obuyinza obusatu obuzikiriza bw’ejjoka, ensolo n’nnabbi w’obulimba bweyolesebwa nga Roma ey’obusamize, Roma ey’Obwa Papa, ne Roma ya leero.

In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.

Ng’okusinziira ku Okubikkulirwa ekkumi n’omusanvu, abakabaka bana abasooka bali obupagani, kabaka ow’okutaano ye Obwa Papa, ate abakabaka ab’omukaaga, ab’omusanvu n’ab’omunaana bali omukago ogw’obusatu ogwa Roma ya leero.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.

> Era waliwo bakabaka musanvu: abatano bagudde, n'omu aliwo, n'omulala tannajja; era bw'anaajja, alibeerawo ebbanga ewatono. Era ensolo eyaliwo, naye tewakyaliwo, ye ow'omunaana, era ava mu abo musanvu, era agenda mu kuzikirira. Okubikkulirwa 17:10, 11.

In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).

Okusinziira ku Danyeri essuula ey’okubiri, obupagani bwe bwakabaka obuna okuva e Babulooni yennyini okutuuka e Loma yennyini. Babulooni ey’omwoyo ye obupapaasi (omutwe ogw’zaabu), era okwegatta okw’obusatu kw’omusota, ekisolo, n’ennabbi w’obulimba (Loma ya leero), kiyimiririrwa okwegatta okw’obusatu kwa Medi ne Pasiya ey’omwoyo, Bugiriki ey’omwoyo, ne Loma ey’omwoyo (ekiwundu kyakyo ekitta kiwonyezeddwa).

When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.

Bwe Yesu yayogerako ku “ekivve ekyonoona ekiremesa, ekyogerwako Danyeri nnabbi,” yali alaga akabonero akamanyike ak’abakkiriza balina okutegeera mu buli emu ku Roma essatu. Roma ey’Abapagani, Roma ey’Obwakapapa ne Roma ey’emulembe guno zonna ziyigganya abantu ba Katonda. Okuyigganyizibwa okwo kulagirwa mu bubaka bw’obwannabbi ng’ekifo ekitukuvu n’eggye birinyirirwa. Yesu yawa okulabula ku kusembera kw’okuyigganyizibwa okwo ku buli kimu ku biseera bisatu by’okuyigganyizibwa. Bwe baateeka akabonero k’obuyinza bwa Roma mu kifo ekitukuvu, ekiseera eky’okudduka Yerusaalemi kyali kituuse. Yesu teyakozesa ebigambo bya Danyeri ebyo ku “kivve ekyonoona ekiremesa” ng’ekifaanaanyi ky’obuyinza bw’ensi, wabula ng’ekifaanaanyi ky’akabonero abakkiriza kye baalina okutegeera.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> Yesu yabategeeza abayigirizwa abaali bawulira ebibonerezo ebyali bigenda okugwa ku Isirayiri eyajeema, era naddala ekibonerezo ekiddiza obubi ekyali kigenda okubatuukako olw’okugaana kwabwe n’okubamba Masiya ku musaalaba. Obubonero obutakebewalika byandisookeddewo entikko ey’entiisa. Essaawa ey’atibwa yandize mu butali bulindaala era mu bwangu. Era Omulokozi n’alabula abo abamugoberera nti: “Bwe muulaba ekivve eky’okuzikiriza, kye yayogerako nnabbi Danyeri, nga kiyimiridde mu kifo ekitukuvu, (oyo asoma ategeere:) olwo abo abali mu Yudaya badduke ku nsozi.” Matayo 24:15, 16; Lukka 21:20, 21. Bwe bendera z’Abarooma ez’obusinza ebifaananyi ziba zaateekeddwa waggulu mu ttaka ettukuvu, eryagaziya okutuuka ebweru wa bbugwe w’ekibuga mu bitundu ebimu, olwo abagoberezi ba Kristo baali balina okuwona mu kudduka. Obubonero obulabula bwe bunaboneka, abo abagenda okuwonyoka tebalina kumala na budde. Mu nsi yonna eya Yudaya, era ne mu Yerusaalemi mwennyini, akabonero ak’okudduka kiteekeddwa okugobererwa amangu ddala. Oyo eyandisangiddwa ali waggulu ku nnyumba takkirizibwa kukka mu nnyumba ye, newankubadde okutaasa eby’obugagga bye eby’omuwendo ennyo. Abo abali bakola mu nnimiro oba mu bibanja by’emizabbibu tebalina kuddayo kutwala olugoye lw’ebweru lwe baali batadde ku bbali nga bakoleranga mu bugumu bw’emisana. Tebalina n’akatono kwekanga, baleme okugwamu wamu n’abalala mu kuzikirira okw’awamu. The Great Controversy, 25.

In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.

Mu kitundu kino Sister White alambulula “ekivve eky’obuzikiriza,” nga “akabonero akatali kabuusabuusa,” akaakiikirizibwa “bibendera eby’obusinza ebifaananyi by’Abaloma,” bye baateeka “mu ttaka ettukuvu” ly’ekkalu. Yesu teyakozesa “ekivve eky’obuzikiriza” okukiikirira buyinza bwa Roma ey’obupagani newaakubadde ey’obwapaapa, wabula nga “akabonero.” Bwe baateeka “akabonero” mu ttaka ettukuvu ly’ekkalu, Abakristaayo baali balina okudduka okuva e Yerusaalemi “baleme okuyingirwamu mu kuzikirizibwa okw’awamu.” Sister White agenda mu maaso oluvannyuma mu kitundu kye kimu kino n’ategeeza nti obunnabbi bwa Kristo obwalaga okuzikirizibwa bwalina okutuukirizibwa okusinga kumu.

> “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.

> Obunnabbi bw’Omulokozi obw’ekuusa ku kukyala kw’okusalira omusango ku Yerusaalemi bugenda okutuukirizibwa omulundi omulala, nga obuzikirivu obwo obw’entiisa bwe bwali kisiikirize kitono kyabyo. Mu byatuuka ku kibuga ekyalondwawo tusobola okulaba enkomerero y’ensi eyagaanyi ekisa kya Katonda n’elinnyirira amateeka ge. Ebyafaayo eby’obunaku bw’abantu ensi bye yalabye mu myaka mingi egy’obumenyi bw’amateeka birimu ekizikiza ekinene. Omutima gugwaamu amaanyi, era n’amagezi gakkakkana mu kulowooza ku ebyo. Bikambwe nnyo ebyavudde mu kugaana obuyinza bw’Eggulu. Naye ekifaananyi ekyekizikiza ennyo okusingawo kiweebwa mu kubikkulirwa kw’eby’omu maaso. Ebyafaayo eby’edda—olunyiriri oluwanvu lw’ebivuruvuru, entalo n’enkyukakyuka z’obufuzi; ‘olutalo lw’omulwanyi ... n’eddoboozi eryetabuddetabudde, n’engoye ezizingiddwa mu musaayi’ (Isaaya 9:5)—ebyo biba bya ki okugeraageranya n’entiisa ey’olunaku lwe Omwoyo wa Katonda omuziyiza aligibwawo ddala ku babi, nga talikyakukwata mu mpeke okubuubuuka kw’okwegomba kw’omuntu n’obusungu bwa Setaani! Awo ensi eriraba, mu ngeri gye tetekirabako, ebyavudde mu bufuzi bwa Setaani.

> “But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

> Naye ku lunaku luli, nga bwe kyali mu biro eby’okuzikirizibwa kwa Yerusaalemi, abantu ba Katonda banaataasibwa, buli anaasangibwa ng’awandiikiddwa mu balamu. Isaaya 4:3. Kristo yalangiridde nti ajja okujja omulundi ogw’okubiri okukuŋŋaanya ab’abeesigwa be gy’ali: “Awo ebika byonna eby’ensi birikukungubaga, era baliraba Omwana w’Omuntu ng’ajja mu bire by’eggulu n’amaanyi n’ekitiibwa ekikulu. Era alituma bamalayika be n’eddoboozi eddene ly’ekkondeere, ne bakuŋŋaanya abalonde be okuva mu mpewo ennya, okuva ku nkomerero emu ey’eggulu okutuuka ku nkomerero endala.” Matayo 24:30, 31. Awo abo abatagondera enjiri balimalibwawo n’omwoyo oguva mu kamwa ke, era balizikirizibwa n’obutangaavu bw’okujja kwe. 2 Abatesalonika 2:8. Ng’Isirayiri ey’edda, ababi beezikiriza bo bennyini; bagwa olw’obutali butuukirivu bwabwe. Olw’obulamu bw’ebibi, beeteeka mu mbeera eyawukana nnyo ne Katonda, era obutonde bwaabwe bunoonekeddwa nnyo olw’obubi, okutuusa nga okulabisibwa kw’ekitiibwa kye kubafuukira omuliro ogumalawo.

> “Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

> Abantu beegendereze baleme kwerabira okuyigiriza okuli mu bigambo bya Kristo. Nga bwe yalabula abayigirizwa be ku kuzikirira kwa Yerusaalemi, n’abawa obubonero bw’okusembera kw’obuzikiriza obwo, balyoke badduke; bwe kityo era yalabudde ensi olw’olunaku lw’obuzikiriza obw’enkomerero, era abagabidde obubonero bw’okusembera kwalwo, bonna ab’ayagala balyoke badduke okuva mu busungu obujja. Yesu agamba nti: ‘Walibaawo obubonero mu enjuba, ne mu mwezi, ne mu emmunyeenye; era ku nsi okweraliikirira kw’amawanga.’ Lukka 21:25; Matayo 24:29; Makko 13:24-26; Okubikkulirwa 6:12-17. Abalaba bino ebirabiriza eby’okujja kwe balina ‘okumanya nti kiri kumpi, ddala ku mulyango.’ Matayo 24:33. ‘Kale mulindenga,’ bwe bigambo bye eby’okulabula. Makko 13:35. Abo abassaamu omwoyo okulabula tebalirekerwa mu kizikiza, olunaku olwo lubakwate nga tebamanyiddeko. Naye eri abo abataalindenga, ‘olunaku lwa Mukama lujja ng’omubbi ekiro.’ 1 Abatesalonika 5:2-5. The Great Controversy, 36, 37.

When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.

Bwe Sister White yawandiika ebigambo bino, waaliwo okutuukirizibwa okw’omu maaso okw’okuzikirizibwa kwa Yerusaalemi. Ekibonerezo eky’okusasula ekituukibwa ku Rooma ya leero (ediragoni, ensolo n’omunnabbi ow’obulimba), mu nkomerero y’ensi, kiyimirira okugwa okwasembayo kwa Babulooni ey’eby’omwoyo, naye Babulooni ey’eby’omwoyo (obwapapa) yagwa dda omulundi gumu mu 1798. Okuzikirizibwa kwa Yerusaalemi kuyimirira ekibonerezo kya Katonda eky’okusasula ku kkanisa eyajeemera.

The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.

Okuzikirizibwa kwa Yerusalemu mu myaka esatu n’ekitundu okuva mu 66 AD okutuuka mu 70 AD kulaga ekifaananyi ky’okuzikirizibwa okuva mu kibonerezo kya Katonda eky’okusasula ku nkomerero y’ensi, okuleetebwa ku Loma ey’omu kiseera kino (ddiragoni, ekisolo n’omunnabbi ow’obulimba). Okuzingirwa n’okuzikirizibwa kwa Yerusalemu, okwatuukirizibwa abapagani okuva mu 66 AD okutuuka mu 70 AD, kwawanga ddala emyaka esatu n’ekitundu.

The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.

Okuzingirirwa n’okuzikirizibwa kwa Yerusaalemi ey’eby’omwoyo okwatuukirizibwa obuyinza bwa Paapa kwamala emyaka esatu n’ekitundu egy’obunnabbi, okuva mu 538 okutuuka mu 1798. Ebyokulabirako ebyo ebiri bifaananyiriza okuzingirirwa n’okuzikirizibwa kwa Yerusaalemi mu “ssaawa” y’obuzibu obuyitirivu bw’etteeka ery’Olunaku lwa Sande erireetebwa Roma ya leero. Eky’enkomerero ku kuzikirizibwa okusatu kwa Yerusaalemi kiddizibwa emabega, nga bwe kiragibwa mu kitabo kya Danyeri.

The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.

Ekitabo kya Danieri kitandika nga Babulooni ewangudde era n’azikirizza Yerusaalemi, era kikumalira ku kuzikirizibwa kwa Babulooni n’obuwanguzi bwa Yerusaalemi. Mu buli lumu ku ntalo esatu, waaliwo akabonero akaawa Abakristaayo okubategeeza badduke okuva mu lutalo olwali lugenda okujja. Mu mwaka ogw’AD 66, kyali bwe maggye g’e Roma ey’obusenzi baateeka bibendera byabwe eby’entalo mu kifo ekitukuvu kya yeekaalu. Mu mwaka 538, kyali bwe “omusajja w’ekibi” yaalabisibwa, ng’atudde mu yeekaalu ya Katonda (ekkanisa ey’Abakristaayo), ng’eyolesa ye nti ye Katonda, bwe yayisa etteeka lya Sande ku Lukiiko e Orleans mu mwaka ogwo. Okukaka okuwummula ku Sande kye Papasi ayita obujulizi bw’obuyinza bwabwe ku nsi y’Abakristaayo, kubanga bagamba (mu mazima) nti tewali musingi mu Kigambo kya Katonda ogw’okusinza ku Sande, era n’okuba nga be bassaawo Sande okuba olunaku olw’okusinza mu Bukristaayo, kye kibawa obujulizi nti obuyinza bw’ennono n’obuwangwa bwabwe obw’obusenzi buli waggulu wa Baibuli.

In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.

Mu mwaka gwa 538, Abakristaayo baalina okwawukana okuva mu ekkanisa ey’e Roma, si lwa kuba lwokka nti te yali ddala ekkanisa ey’ObuKristo, wabula era kubanga akabonero k’obuyinza bwa Papa kaali katekeddwa mu bifo ebitukuvu eby’ekkanisa ya Katonda. Mukyala White alaga nti enkola y’okwawukana mu byafaayo ebyo ye yatandikawo ekiseera ekkanisa ya Katonda lwe yaddukira mu ddungu okumala emyaka 1260.

> “But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

> Naye tewali bumu wakati w’Omulangira w’ekitangaala n’omulangira w’ekizikiza, era tewabaawo bumu wakati w’abagoberezi baabwe. Bwe bakkiriza Abakristaayo okwegatta n’abo abaali baakyakyuseemu katono okuva mu bpagani, baayingira mu kkubo eryabaleetedde okweyongera okwawukana ku mazima. Ssetaani yasanyuka nnyo kubanga yatuukirizza okulimba omuwendo omunene gw’abagoberezi ba Kristo. Oluvannyuma n’akozesa amaanyi ge ennyo ku abo, n’abakubiriza okuyigganya abo abaasigalanga ba mazima eri Katonda. Tewali yategeeranga bulungi engeri y’okuwakanya eddiini ey’amazima ey’Ekikristaayo nga bwe baategeeranga abo abaali edda abalwanirira; era abo Abakristaayo abava ku ddiini, nga beegatta ne banne baabwe abaali baakyakyuseemu katono okuva mu bpagani, baasimba entalo ku bintu ebikulu ddala mu njigiriza za Kristo.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Kyetaagisa okulwanagana okw’amaanyi ennyo eri abo abaali baagala okubeera abeesigwa okuyimirira obunywevu nga beewakanya obulimba n’ebikolwa eby’ekivume ebyali byekisizza mu byambalo by’obusaserdooti ne bijingizibwa mu kkanisa. Bayibuli teyakirizibwanga nga ye kipimo ky’okukkiriza. Enjigiriza ey’eddembe ly’okusinza yatuumibwanga obujeemu, era abagiwagira baakyayibwanga ne bayigganyizibwanga.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> Oluvannyuma lw’olutalo oluwanvu era olukambwe, abatono abeesigwa baasalawo okumalawo obumu bwonna ne kkanisa eyava mu mazima singa yakyegaana okwejjamu obulimba n’okusinza ebifaananyi. Baalaba nti okwawukana kyali kyetaagisa ddala singa baali bagenda okugondera Ekigambo kya Katonda. Tebaayasobola kugumiikiriza ensobi ezitta emyoyo gyabwe, era ne bateekawo ekyokulabirako ekyanditeeka mu kabi okukkiriza kw’abaana baabwe n’abaana b’abaana baabwe. Okukakasa emirembe n’obumu, baali bategefu okuleka ebimu byonna nga bikyatambulira mu bwesigwa eri Katonda; naye baategeera nti ne mirembe gyokka gyandiba giguzibwa mu bbeeyi ennyo singa kyetaagisa okuwaayo emisingi. Singa obumu bwayinzibwa kufunibwa bwokka nga bakendeezza ku mazima n’obutuukirivu, kale wabeewo enjawulo, era ne olutalo. The Great Controversy, 45.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> Obutaggwawo buli mu maaso gaffe. Ekivumbika kigenda kuggibwawo. Ffe abatudde mu kifo kino ekyenyikivu era eky'obuvunaanyizibwa, tukola ki, era tulowooza ku ki, okutuusa nga tunywerera ku kwagala kwaffe okw'ekwegomba okwewummuza, ng'emmeeme zifiira okutwetooloola? Emitima gyaffe gikakanye ddala? Tetuwulira wadde tetutegeera nti tulina omulimu gw'okukola olw'okununulwa kw'abalala? Baganda bange, muli mu kika ky'abo abalina amaaso ne batalaba, n'abalina amatu ne batawulira? Kya bwereere nti Katonda abawadde okumanya kw'okwagala kwe? Kya bwereere nti abatumidde obulabula oluvannyuma lw'obulabula? Mukkiriza ebitegeezo eby'amazima ag'obutaggwawo ebikwata ku bintu ebigenda okujja ku nsi, mukkiriza nti emisango gya Katonda gibunze ku bantu, era musobola okweyongera okutuula mwerufu, nga mugayaavu, nga temwegendereza, nga mwagala nnyo eby'okwesanyizaamu?

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.

> “Kati si kiseera kya bantu ba Katonda okunyweza emitima gyabwe ku by’ensi newaakubadde okutereka obugagga bwabwe mu nsi. Ekiseera tekiri wala, era, nga bwe kyali eri abayigirizwa ab’olubereberye, tunaasindikirizibwa okunoonya obuddukiro mu bifo ebisuuse n’ebyekka. Nga bwe kyali nti okwetooloola Yerusaalemi kwab’eggye ly’Abaloma kwaba akabonero k’okudduka eri Abakristo ab’e Buyudaaya, bwe kityo ne bwe eggwanga lyaffe linaayisa etteeka erisindika Ssabadde wa Paapa kinaaba okulabula gye tuli. Olwo kinaabanga kiseera okuva mu bibuga ebinene, nga tukyetegekera okuva ne mu ebitono, tugende okubeera mu maka agawummulirwa mu bifo ebyekka wakati mu nsozi. Ate kaakano, mu kifo ky’okunoonya amaka ag’omuwendo omunene wano, tulina okuteekateeka okugenda mu nsi ennungi okusinga, era eya ggulu. Mu kifo eky’okumala ebyo bye tufuna mu kwejagalira, tulina okuyiga okukuuma ensimbi n’okwekenneenya mu by’ensimbi. Buli kirabo Katonda kye atuwazizza kirina okukozesebwa olw’ekitiibwa kye mu okuwa ensi okulabula. Katonda alina omulimu gw’abakola naye ogw’okukolerwa mu bibuga. Emisiyoni zaffe zirina okuwangirirwa; emisiyoni empya zirina okutandikibwa. Okutambuza omulimu guno n’obuwanguzi kijja kwetaagisa ensimbi nnyingi. Zetaagibwa ennyumba ez’okusinzira, mwe abantu bayitibwa bawulire amazima ag’ekiseera kino. Ku lw’ensonga eno nyini, Katonda ateesigizza abasigire be ssente entandikiro. Temusibira by’obugagga byammwe mu by’obusuubuzi by’ensi okutuusa ne kiremesa omulimu guno. Mutekemu eby’ensimbi byammwe mu kifo mwe muyinza okubikwatakako ne mubikozesa olw’omulimu gwa Katonda. Mutumire obugagga bwammwe mu maaso gammwe mu ggulu.” Obujulirwa, omutabo ogwokutaano, omuko 464.

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