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# Rome Establishes the Vision - Number Four

Roma Eteekaawo Ekibonekerwa - Ennamba Eya Nnya

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Okuzuukusa Enkaayana Ez’edda: Olutalo ku Ngeri y’Okunyonyola Eby’Obunnabbi mu Adiventisimu

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Twalabuliddwa mu kusooka nti "enkayana ez'edda" zijja kuddibwawo mu nnaku ez'enkomerero.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> "Mu byafaayo n'obunnabbi, Ekigambo kya Katonda kiraga olutalo olweyongedde okumala ebbanga ddene wakati w'amazima n'obukyamu. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo, bijja okuddamu okubeerawo. Empaka enkadde zijja okuzuukizibwa, ate n'enteesi empya zijja kubeeranga nga zivaayo obutayimirira." Selected Messages, ekitabo 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Bulijjo empaka ezo ez’edda zaali okuteekateeka kwa Setaani okunafuya ekifo n’obuvunaanyizibwa bwa Roma ya mulembe guno, kubanga Roma ya Papa ey’ennaku ez’oluvannyuma ye eteekaawo ekyolesebwa. Waliwo ebyokulabirako bingi ebiraga kino mu byafaayo by’Abadiventisiti. Ekyasooka kyali empaka wakati w’Abaprotestanti n’Abagoberezi ba Miller, nga bwe kyayolesebwa ku kifananyi ky’abatandisi eky’omwaka gwa 1843. Ensonga yokka ku kifananyi ekitukuvu eky’omwaka 1843, “ekyalagirirwa Mukama era tekirina kukyusibwa,” eyali tetalaga butereevu mazima g’obunnabbi ag’ekigambo kya Katonda, kyali kulaga empaka ezali wakati w’Abagoberezi ba Miller n’Abaprotestanti ab’ekiseera ekyo. Abaprotestanti baagamba nti “abanyazi b’abantu bo” (Dannieri omutwe 11:14) ye Antiokosi Epifani, naye Abagoberezi ba Miller baamanyi nti ye Roma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> 164 Okufa kwa Antiochus Epiphanes, era mu butuufu teyayimirira kulwana n’Omulangira w’Abalangira, kubanga yali amaze emyaka 164 nga afudde nga tannazaalibwa Omulangira w’Abalangira. Kaati y’Abatandisi ey’omwaka 1843.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Oluvannyuma ne wabaawo obutakkanya wakati wa James White ne Uriah Smith ku kulambulula okutereevu ku “kabaka ow’amambuka” mu Danyeri essuula ey’ekkumi n’emu. James yali mutuufu mu kulambulula “kabaka ow’amambuka” mu nniriri ez’enkomerero ez’omu Danyeri essuula ey’ekkumi n’emu ng’eri Roma ey’obwa Paapa, oba, nga bwe ngiyita, Roma ya buno obudde. Smith yagamba nti “kabaka ow’amambuka” owa Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’amakumi asatu mu mukaaga, yali Bufalansa obutakkiririza mu Katonda.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> Olunyiriri 36. Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeyimusa, alyefuula omukulu okusinga bakatonda bonna, era alyogera ebigambo ebivuma Katonda wa bakatonda, era alikulaakulana okutuusa obusungu lwe lutuukirizibwa; kubanga ekyo ekyasalibwawo kirikolebwa.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> Kabaka ayanjiddwa wano tasobola kutegeeza obuyinza bumu obwasembayo okwogeddwako; okugamba, obuyinza bwa Papa; kubanga ebirambikiddwa tebijjakukwatagana singa byassibwa ku buyinza obwo. Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith yateekamu ‘okutaputa okw’obwannannyini’ kwe bwe yagamba nti, ‘Kabaka aleeteddwa wano tasobola kulaga buyinza bumu obwajjukirwa oluvannyuma; kwe kugamba, obuyinza bwa papa; kubanga ebirambikiddwa tebikwatagana bulungi bwe bissibwa ku buyinza obwo.’ Ebigambo bya Katonda tebigwa bwereere, era mu ngeri y’empandiika kikyamu nnyo okukozesa okuteesa kw’omuntu okugaana entegeka entuufu ey’ennimi erabikira bulungi mu kyawandiikibwa. Olunyiriri lugamba nti ‘era kabaka’, ekiragira nti kabaka ayolekedwawo ye kabaka gwe twalabako mu kitundu ekyasooka. Tewali bujulizi bwa kabaka mupya, era Smith akakasa nti ‘obuyinza bumu obwajjukirwa oluvannyuma’ bwali ‘obuyinza bwa papa.’ Akkiriza mu kitabo kye nti okuva ku lunyiriri lwa amakumi asatu mu emu okutuuka ku lunyiriri lwa amakumi asatu mu ttaano kwe buyinza bwa papa, era nga tewali bujulizi bwa ngeri y’empandiika bulaga kabaka mupya mu lunyiriri lwa amakumi asatu mu mukaaga, ayogera bwokka nti ennyiriri eziddirira olunyiriri lwa amakumi asatu mu ttaano teziraga obubonero bw’obunnabbi obw’obuyinza bwa papa. N’olwekyo ateekamu endowooza ye ku Bufalansa.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Bwe Smith akwata ku olunyiriri olw’amakumi ana, omusingi gw’obunnabbi ogwakyamu gw’azimbye ng’asinzira ku kunnyonnyola kwe kw’obwannanyini gumusendasenda okulambulula lutalo olwa bbali ssatu, era ng’asinzira ku kuteebereza kwe agamba nti kabaka w’amaserengeta ye Misiri, ey’omu olunyiriri olwo ‘atunka’ ne Bufalansa; ate Ttuluki agimanya nga kabaka w’amambuka naye era ajja okulwana ne Bufalansa. Okunnyonnyola okwo okw’obuntu okweyongeddeko kutondawo ensengeka y’obunnabbi egireetera Smith okulambulula Amagedoni mu bwaddala, nga Ttuluki n’eggye lyayo ligenda e Yerusaalemi, ekiraga okuggwaawo kw’ekiseera ky’okugezebwa kw’abantu Mikaeri bwe ayimirira. Ebitabo bingi mu byafaayo by’ObuAdiventisiti biwandiikiddwa nga biraga bulungi obukyamu obuli mu nkozesa eyo.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Ssi kigendererwa ky’ekiwaandiiko kino okwogerako ku ebivudde mu okutaputa kw’obwannannyini kwa Uriah Smith, wabula okulaga empaka ezagoberera bwe yatandika okusasaanya okutaputa kwe okw’obwannannyini; kubanga bwe James White yawakanya endowooza ye etali ya mazima, kino kyafuuka ensonga endala ey’empaka mu Adventism, mwe okulambulula Loma mu butuufu kwawakanibwa nga bakozesa engeri entali ntuufu.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Waliwo era empaka empanvu ennyo ku “ekya buli lunaku” mu kitabo kya Danyeri, bwe Adiventizimu ow’e Lawodikiya bwe yatwala ndowooza ya Abaprotestanti abava mu mazima, eyategeeza “ekya buli lunaku” mu kitabo kya Danyeri nga obuweereza bwa Kristo mu Watukuvu, nga kikontana n’amazima ag’ensibuko agateekebwawo nti “ekya buli lunaku” kyali akabonero ka Loma ey’obupagani.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> Awo ne ndaba, mu kikwatagana n‘daily’ (Danyeri 8:12), nti ekigambo ‘sacrifice’ kyeyongerwako mu magezi g’abantu, era tekiri mu kiwandiiko, era nti Mukama yawa abo abaasitula eddoboozi ly’essaawa y’omusango endowooza entuufu ekikwata ku ‘daily’. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga obungi baali bakkiriziganya ku ndowooza entuufu ey‘daily’; naye mu ntabirivu okuva mu 1844, endowooza endala zaakiriziddwa, era ekizikiza n’entabirivu bigoberedde. Obudde tebubadde kigezo okuva mu 1844, era tejja kuddamu kubeera kigezo.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Mu biro eby’enkomerero, mu mwaka gwa 1989, bwe ennyiriri mukaaga ezisembayo mu Danyeri essuula kkumi n’emu zaabikkulibwa, kyategeerekebwa nti kabaka ow’obukiikakkono ye Loma ey’Obwa Papa, nga bwe James White yali amaze dda okukakasa mu mpaka ze ne Uriah Smith. White yali akozeesa enteekateeka y’okuyiga ya “olunyiriri ku lunyiriri” ng’addamu ku nsobi mu kulowooza kwa Smith. White yalumiriza nti singa obuyinza obwasembayo obulagirizibwa mu Danyeri essuula bbiri, n’obuyinza obwasembayo obulagirizibwa mu Danyeri essuula musanvu, n’obuyinza obwasembayo obulagirizibwa mu Danyeri essuula munaana, bwonna bwa Loma, kale nga tusinziira ku nnyiriri ssatu ez’obujulizi, obuyinza obutuuka ku nkomerero yaabwo mu Danyeri essuula kkumi n’emu bwa Loma, si nga Smith yagamba nti bwa Turkey.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Entambula y’obunnabbi ey’omulayika ow’okusatu eyatandika mu 1989, yasisinkana empaka amangu ddala oluvannyuma lwa Septemba 11, 2001, ku Yoweeri essuula esooka. Mu nnyiriri entaano ezisooka, bajulirwa babiri—owokusooka ku mirembe, n’owookubiri ku bikoko ebitono—balaga okuzikirira okwongerera mu maaso kwe Ruumi yaletera Obudiventisti. “Abanywi b’omwenge” mu buwandiike bw’obunnabbi okusinziira ku Isaaya be “banyoomi abafuga Yerusaalemi.” Bazuukuka mu mulembe ogw’okuna era ogw’ekkomerero. Okuzikirira okwongera mu maaso kuno kwa mwoyo, kubanga kwogera ku Yerusaalemi ey’ennaku ez’enkomerero, era okuva mu bwojeemu bwa 1863 okudda mu maaso, Abadiventisti b’Olunaku Olomusanvu ab’e Laodikaya baayongera okweyingiza mu njigiriza za Ruumi.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Ekigambo kya Mukama ekyajja eri Yoweeri mutabani wa Pethuel. Muwulirize kino, mmwe abakadde; mutege amatwi, mmwe mwenna abatuuze b’ensi. Kino kyabaddewo mu nnaku zammwe, oba wadde mu nnaku za bajjajjammwe? Mubigambe abaana bammwe; n’abaana bammwe babigambe abaana baabwe; n’abaana baabwe babigambe ekika ekiddako. Ekyo ekyaasigalawo olw’omwalampa, enzige zakiridde; n’ekyo ekyaasigalawo olw’enzige, omusense akiridde; n’ekyo ekyaasigalawo olw’omusense, enviwa zakiridde. Muzuukuke, mmwe abasinzi, mukaabe; era mukube enduulu, mmwe mwenna abanywa wayini, olw’omwenge omuggya; kubanga gutemeddwa okuva mu kamwa kammwe. Yoweeri 1:1-5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Oluvannyuma lw’ebizimbe binene eby’e New York City bwe byagwa, kyategeerekebwa nti enkuba ey’enkomerero yatandika "okutonnya", era nti empaka eza Habakkuku essuula ey’okubiri, ezatuukirizibwa mu byafaayo by’Abamillerite, zaali ziddemu okubeerawo. Empaka ezo zaali ku nkola entuufu ey’okutaputa obunnabbi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Ndiyimirira ku kifo kyange eky’okukuuma, ne neeteeka ku munara, era ndirindirira okulaba ky’anaangamba nze, n’ekyo kye ndidamu nga nenenyebwa. Awo Mukama n’anziramu n’agamba nti, Wandiika okwolesebwa, okikole bulambulukufu ku bibao, alyoke addukire oyo asoma. Kubanga okwolesebwa kwa kiseera ekiragiddwa; naye ku nkomerero kunaayogera, tekulilimba; newakubadde ng’ekulwawo, mukulindirire; kubanga kujja ddala, tekulwawo. Laba, omwoyo gwe ogw’eyimuse si muluŋŋamu mu ye; naye omutuukirivu aliba mulamu olw’okukkiriza kwe. Era, kubanga envinyo zimuleetera okwonoona, ye musajja wa kwenyumiriza, atatuula w’eka; agaziya okwegomba kwe ng’Emagombe, era ng’okufa; nga takkuta, naye akuŋŋaanya gy’ali amawanga gonna, n’akuŋŋaanyiza gy’ali abantu bonna. Abakkuki 2:1-5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Okukemebwa okwogerwako mu Abakkuki omutwe ogw’okubiri kwafaananyiriza okukemebwa kw’entambuza y’abo 144,000, ekyatandika bwe malayika ow’amaanyi w’Okubikkulirwa omutwe ogw’ekkumi n’omunaana yakka nga 11 Ssettemba 2001. Awo ne wabaawo obutakkanya wakati w’abo abaayimirira ku masinziro ga Adiventizimu agalagiddwa ku kyapa ky’abatandisi eky’omwaka gwa 1843, n’abo aba mu Abakkuki abaasobya "olw’omwenge" era be "abatamiivu" ba Yoweeri aba "bazuukuka," naye "omwenge omupya" ne gubaggyibwawo "mu kamwa kaabwe."

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Ekigambo ky’Olwebbulaniya “reproved” mu nnyiriri esooka kitegeeza “okuluganyizibwa”. Enkaayana eyaweebwa abalunzi ba Millerite yalagibwa ku ekipande ky’Abatandisi ekya 1843, ekyakolebwa mu Mayi 1842 mu kutuukiriza ebyawandiikibwa bino. Ekibinja ekimu ekyabeeranga bulamu olw’okukkiriza kwabwe kyali mu makaayana ku bubaka bw’obunnabbi bw’amazima g’ekiseera obw’omu biro ebyo, ne ekibinja ekirala ekyamenya etteeka olw’omwenge. Abo be basamayi ba Yoweeri abazuukuka ne basanga omwenge, akabonero k’ennyigiriza, gutemeddwako okuva mu kamwa gaabwe. Be basamayi ba Isaaya ab’e Efulayimu abalamulira Yerusaalemi era tebasobola kutegeera ekitabo ekisibiddwaako akabonero.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Zikome eri engule y’amalala, eri abatamiivu ba Efulayimu, ab’obulungi bw’ekitiibwa kyabwe obufaanana ng’ekimuli ekikala, obuli ku mutwe gw’ebiwonvu byabwe ebirimu obugagga, abo abawanguddwa omwenge! Laba, Mukama alina ow’amaanyi era omuzira, ali ng’omuyaga gw’omuzira n’embuyaga enzikiriza, ng’amazzi amanene ag’amaanyi agayitiriza, aligisuula ku nsi n’omukono. Engule y’amalala, abatamiivu ba Efulayimu, balinyigirizibwa wansi mu bigere. . .. Mweyimirizeko, mwewuunye; mukaabe, era mukaabe: batamidde, naye si lwa mwenge; basittala, naye si lwa mwenge ogw’amaanyi. . .. Noolwekyo muwulire ekigambo kya Mukama, mmwe abanyoomi, abafuga abantu bano abali mu Yerusaalemi. Kubanga Mukama abasuuzizza ku mmwe omwoyo gw’otulo olunene, era aggalidde amaaso gammwe: bannabbi bammwe n’abakulembeze bammwe, abalabi, yababikkidde. Era ebyolesebwa byonna bibafuuse nga ebigambo by’ekitabo ekikumiddwa, abantu kye bawa eri oyo ayize nga bagamba nti, Soma kino, nkusaba; naye n’ayogera nti, Siyinza; kubanga kikumiddwa: N’ekitabo ne kiweebwa atayize nga bagamba nti, Soma kino, nkusaba; naye n’ayogera nti, Siri muyivu. Isaaya 28:1-3, 14; 29:9-12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Empaka za Habakuku wakati w’abatamiivu ba Efulayimu n’abo abatambulira mu kukkiriza mu Kigambo kya Katonda eky’obunnabbi zilambuluddwa bulambulukufu ng’empaka ku nkola entuufu oba entatufu mu bujulizi bwa Isaaya, kubanga Isaaya ategeeza nti nkola ya “olunyiriri ku lunyiriri” y’ereetera abatamiivu okuseerera ne bayingira mu ndagaano ey’okufa.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Naye nabo bakyamu olw’omwenge, era olw’ebyenge bava mu kkubo; kabona n’anabbi bakyamu olw’ebyenge, bamezedwa omwenge, bava mu kkubo olw’ebyenge; bakyamu mu kwolesebwa, basitagika mu kusala omusango. Kubanga emmeeza zonna zijjudde amasamwa n’ebyennyansa, ne watasigala kifo kirongoofu. Anaayigiriza ani amagezi? Era ani gw’anaaleetera okutegeera enjigiriza? Abo abaggiddwa ku mata, era abaggiddwa ku amabeere. Kubanga kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano akatono, n’ewali akatono. Kubanga n’emimwa egy’okweyiiya n’olulimi olulala y’anaayogerera eri abantu bano. Abo be yagamba nti, Kino kwe kuwummuza abakoowu; era kino kwe kuzza amaanyi; naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyali eri bo nti, kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano akatono, n’ewali akatono; balyoke bagende, bagwe emabega, bamenyeke, bakwatibwe mu mutego, era batwalibwe. Noolwekyo muwulire ekigambo kya Mukama, mmwe abannyooma, abafuga abantu bano abali mu Yerusaalemi. Kubanga mwagambye nti, Tukoze endagaano n’okufa, era ne n’amagombe tukkiriziganye; bwe kinaayitamu ekibonerezo ekirukuta, tekinaatuuka gye tuli: kubanga twakozesezza obulimba ng’ekiddukirwamu kyaffe, era wansi w’obulimba mwe twekwekezza. Isaaya 28:7-15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Isaaya oluvannyuma yalambulula ekyo Katonda kye yateeka mu mpaka za Habakkuku ekyandireese okusalira omusango ku batamiivu, era nga kyali ejjinja ery’ensinziro, ‘emirundi musanvu’ egiri mu Levitiko 26, era kyali obunnabbi bw’ekiseera obwasooka Gabuliyeri n’abamalayika bwe baakulembera William Miller okutegeera.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Noolwekyo bw’ati bw’ayogera Mukama Katonda, Laba, nteeka e Sayuuni ku musingi ejjinja, ejjinja eryekemebwa, ejjinja ery’oku nsonda er’omuwendo, omusingi ogukakali: oyo akkiriza tajja kuswala. Era nditeeka okusalira omusango ku muguwa ogupima, n’obutuukirivu ku kibajjo eky’okutereeza: n’omuzira gunaasangula obuddukiro bw’obulimba, n’amazzi ganaasukkirira ekifo eky’okwekwekera. Era endagaano yammwe n’okufa ejja kusazibwamu, n’okukkiriziganya kwammwe ne Kuzimu teegenda kuyimirira; ekibonerezo ekiyitirivu bwe kinaayita, munaayinyizibwa nakyo. Isaaya 28:16-18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Amangu ddala oluvannyuma lwa Mukama okutwala abantu be okudda ku makubo amakadde, nga kutandikira ku Settemba 11, 2001, waaliwo ekibinja ku abo abaali mu kigendo ekyo ekyasalawo nti ebuwuka ennya ebyo ebyogerwako mu Yoweeri byakiikirira Islamu ey’obubonoobono obw’okusatu. Bwe kyatuuka nga enkola ya “line upon line” yaali emuliddwa eri abantu ba Katonda mu mulembe ogw’enkomerero, waategeerwa etteeka erikulu ery’obunnabbi. Eryo tteeka lye “okukozesebwa okw’emirundi esatu kw’obunnabbi,” naye ekibinja ekyateesa nti emirembe ennya egyogerwako mu Yoweeri byakiikirira Islamu ey’obubonoobono obw’okusatu, baaliteekamu mu ngeri etali ntuufu ne bakozesa eryo tteeka okunyweza okukozesa kwabwe okutali kwa mazima.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Awo mu mwaka gwa 2014, Setaani yakkirizibwa okuyingira mu kibiina kino n’enteekateeka ya “woke” ey’okuwagira obusiyazi eva mu Bungereza ne Awusitureliya, nga eyasinziira okulumba ku kunnyonnyola okutali kwa mazima kw’ebyafaayo ebyalaga mu Danyeri essuula 11, obulunyiriri 1 okutuuka ku 15. Abakulembeze abawagira obusiyazi abaayingiramu ne batulumba ekibiina kino, oluvannyuma baategeeza nti Edaventisiimu erina okusaba Papa w’e Rooma okusonyiyibwa, kubanga kyegambibwa nti yavumiriza mu bwereere omulabe wa Kristo, Papa w’e Rooma. Ekigendererwa ky’okulumba kuno kyali okuzikiriza ekibiina, era okusinga ddala okuleeta akavuyo ku kitundu kennyini (Danyeri 11:1–15) omwo “abanyazi b’abantu bo” bamanyikibwa.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Empaka zonna zino zaali kaweefube wa Setaani okutabangula akabonero aka Loma ey’Obupapa. Tewali kipya wansi w’enjuba, nga bwe yagamba omusajja ow’amagezi ennyo eyaliwo. Leero empaka ziddamu ku kulambulula Loma, eyateekebwa mu kifaananyi ng ‘abanyazi b’abantu bo’. Ennyonnyola empya ey’obwannannyini egamba nti ‘abanyazi b’abantu bo’ be United States, era mu kukola bwe batyo kibononeka nti tebamanyi nti kino kye kimu ddala n’empaka ezasooka ennyo wakati wa Millerites ne Abaprotestanti. Era waliwo ekigambo eky’edda, ekiteekebwa ku muwandiisi wa ekyaasa eky’ekkumi n’omukaaga John Heywood, ekigamba nti, ‘Tewali bazibe b’amaso ng’abo abagaana okulaba.’ Enkyukakyuka endala y’ekkigambo kye nti, ‘Tewali bazibe b’amatwi ng’abo abagaana okuwulira.’ Abasinga tebamanyi nti ekigambo kino kiteekebwa ku Heywood, so tebaategeera nti ekigambo kya Heywood kyasikiriziddwa okuva mu bitundu bya Bayibuli nga ebiri mu Jeremiah ne Isaiah, era ne Yesu yakigamba mu New Testament.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Muwulire kino kaakano, mmwe bantu abasirusiru era abatategeera; abalina amaaso, naye ne tebalaba; abalina amatwi, naye ne tebawulira. Yeremiya 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Be "ababi" ba Danyeri n’ "abawala abataalina magezi" ba Matayo be batategeera "okweyongera kw’obumanyi". Okweyongera kw’obumanyi mu 1989 kyasinga kwali okutegeera nti ebitundu mukaaga eby’enkomerero eby’essuula kkumi n’emu eya Danyeri birambulula okuzukuka n’okugwa okwasembayo kw’obuyinza bwa Papa, oba, nga bwe nnakiyita, Roma ya leero. Ebitundu ebyo biraga Amerika, naye mu ngeri ey’okukwatagana kwa Amerika n’obuyinza bwa Papa yokka. "Ababi" n’ "abatali b’amagezi" bagerwako ne "b’amagezi", era ab’amagezi ab’ennaku ez’enkomerero bategeera okweyongera kw’obumanyi okw’omu 1989. Abatali b’amagezi be balina amaaso naye ne batalaba, n’amatu naye ne batawulira.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Ani gwe nsindike, era ani agenda ku lwaffe? Ne njogera nti, Nze nzuuno; nsindike nze. N’agamba nti, Genda, ogambe abantu bano nti, Muwulire ddala, naye temutegeera; mulabe ddala, naye temumanya. Futta omutima gw’abantu bano, oggire ku matu gaabwe, oggalire amaaso gaabwe; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuke, ne bawonyebwa. Isaaya 6:8-10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Abantu abaayogererwako mu Isaaya essuula ey’omukaaga be abo abagamba nti bali mu bubaka bw’“amazima ag’omu kiseera kino” obwatuuka nga 11 Sebuttemba 2001, kubanga Isaaya ey’omukaaga eraga nti ekyo kyabeerawo nga “ensi ejjula ekitiibwa kya Mukama”. Ensi yatangaazibwa n’ekitiibwa kya Katonda Malayika ow’Okubikkulirwa ekkumi n’omunaana bwe yakka, nga amazu amanene ag’ekibuga New York gaasuulibwa wansi olw’okukwatako kwa Katonda.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Mu mwaka kabaka Uuziya lwe yafa, ne ndaba era Mukama ng’atudde ku ntebe ey’obwakabaka, eyawaggulu era eyagulumiziddwa, n’ensalo y’ekkanzu ye n’ejjuza yeekaalu. Waggulu waayo waaliwo Baserafiimu abayimiridde: buli omu yalina ebyoya mukaaga; nga ebyoya bibiri n’abikkira amaaso ge, nga ebyoya bibiri n’abikkira ebigere bye, era nga ebyoya bibiri n’abibuuka. Era omu n’akaabira munne, n’agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’eggye: ensi yonna ejjudde ekitiibwa kye. Ne ensika z’awankaaki ne zinyeganyega olw’eddoboozi ly’oyo eyakaaba, n’ennyumba ne jijjula omukka. Isaaya 6:1-4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Mukyala White alumikiriza okulangirira kwa malayika n’ekintu ekiraga ekiseera lwe malayika w’Okubikkulirwa essuula ey’ekkumi n’omunaana ajjuzza ensi n’ekitiibwa kye.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> Katonda bwe yali wa kutuma Isaaya n’obubaka eri abantu be, yasooka amukkiriza okulaba mu kwolesebwa mu Kifo Ekitukuvu Ennyo ekiri mu yeekaalu. Amangwago, oluggi n’omutimbagano ogw’omunda ogw’omu yeekaalu byaalabika nga bitwaliddwa waggulu oba nga bibiddwawo, era n’akkirizibwa okutunuulira munda, mu Kifo Ekitukuvu Ennyo, aw’atakkirizibwa na bigere by’ennabbi okuyingira. N’alaba Yakuwa mu kwolesebwa ng’atudde ku ntebe ey’obwakabaka ey’ewaggulu era egulumiziddwa, ate ekisu ky’ekitiibwa kye ne kijjuza yeekaalu. Okwetooloola entebe waaliwo baserafiimu, ng’abaakuumi ab’etooloola Kabaka Omukulu, era ne bakomyawo ekitangaala ky’ekitiibwa ekyabayetooloola. Bwe baayimbanga ennyimba z’otendereza n’eddoboozi ery’amaanyi ery’okusinza, emisingi gy’enzigi ne ginyegenyeka, ng’ekikankano ky’ensi bwe kiba kisikidde. N’eminnyo egitalyonooneka olw’ekibi, bamalayika bano ne bazzaayo mu bungi okutendereza kwa Katonda. “Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow’eggye,” bwe baakaaba; “ensi yonna ejjudde ekitiibwa kye.” [Laba Isaaya 6:1-8.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> Abaserafiimu abeetoolodde entebe ey’obwakabaka bajjuzibwa nnyo entiisa ey’ekitiibwa bwe balaba ekitiibwa kya Katonda, okutuusa ne batatunuulira bennyini nga beewuunya wadde okumala akaseera akatono. Okutendereza kwabwe kuli eri Mukama ow’eggye. Bwe batunuulira eby’omu maaso, nga ensi yonna ejja kujjuzibwa ekitiibwa kye, oluyimba olw’obuwanguzi luddizibwa okuva eri omu ne ligenda eri omulala mu kuyimba okw’eddoboozi erirungi, ‘Mutukuvu, mutukuvu, mutukuvu, ye Mukama ow’eggye.’ Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Isaaya, akiimirira abantu ba Katonda mu kiseera ky’okuteekebwako akabonero ekyatandika nga Settemba 11, 2001, yawaiddwa obubaka bw’okutwala eri abantu abaalina amaaso naye ne tebasalawo kulaba, n’amatwi naye ne tebasalawo okuwulira. Yesu, nga Alufa era Omega, alaga nti enkomerero y’ekiseera ky’okuteekebwako akabonero kw’abantu 144,000 efaanagana n’entandikwa. Ku nkomerero waakubawo nate omubaka akiimirizibwa Isaaya atwala obubaka eri abantu abasalawo obutalaba n’obutawulira. Obubaka obwo bunaaleeta okusunsululwa okw’enkomerero kw’abantu 144,000. Obubaka buno bye bigambo by’amazima, ebireetebwa okuva mu bujulizi bwa Katonda obw’obunnabbi. Obujulizi obwo obw’obunnabbi bwe "ekyolesebwa" ekiteekebwawo olw’obuyinza obulaga ng’ "abambuzi b’abantu bo".

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Mu kiwandiiko ekiddako tujja kutwala buli kimu ku butakkaanya buno, nga tubusimbaganya mu ngeri ey’olunyiriri ku lunyiriri. Olunyiriri lwa Millerite, olunyiriri lwa Smith ne White, olunyiriri lwa "daily", olunyiriri lwa "kabaka w’amambuka" mu 1989, olunyiriri lw'obuwuka bwa Yoweeri n'obutakkaanya obuliwo kakati. Obutakkaanya mukaaga obw’edda, bwe butunuulirwa olunyiriri ku lunyiriri, buwagira bulungi amazima g'obutakkaanya obwasooka, obwalagibwa ku chaati y’abatandikawo eya 1843. Amazima ago gali nti Roma be "abanyazi b’abantu bo", abeyeekulumya, era abagwa, ne bakakasa olubono.

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

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

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Okugaana amazima agali ku olupapula olwo kwe kugaana mu kiseera kye kimu obuyinza bwa Omwoyo ogw'Obunnabbi, era olupapula olwo lulaga nti Roma, si United States, ye eteekaawo "obwolesebwa", era obwo bwe "obwolesebwa" Sulemaani atutegereza nti bwe butabaawo, abantu ba Katonda banaazikirira.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Sitaani ... bulijjo ayingiza eby'obulimba - asendasenda abantu bave ku mazima. Okulimba kwa Sitaani okusembayo ddala kinaabanga kuggyamu amaanyi obujulirwa bw'Omwoyo wa Katonda. 'Awo awatali kyolesebwa, abantu bamenyeka' (Engero 29:18). Sitaani alikola mu ngeri ez'amagezi enjawulo, era n'okuyita mu mikutu egy'enjawulo, okutabangula okwesiga kw'abantu ba Katonda abaasigadde abawerako mu bujulirwa obutuufu.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> Waakubawo obukyayi obwa Setaani obunaatandikibwa okulumba Obujulizi. Enkola ya Setaani ejja kuba okukankanya okukkiriza kw’amakanisa mu bwo, kubanga Setaani tasobola kufuna ekkubo eriyambulukufu ennyo okuleeta obulimba bwe n’okusibira emmeeme mu by’okulimba bye, singa obulabula, okunenya, n’amagezi ag’Omwoyo wa Katonda bigonderwa. Obubaka Obulondeddwa, ekitabo 1, omuko 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> "Omuyigiriza ow’eggulu yabuuza nti: ‘Kiki eky’obulimba ekisinga amaanyi ekisobola okusendasenda amagezi g’omuntu okusinga okwefuula nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, ate mu mazima ng’okola ebintu bingi ng’ogoberera enkola z’ensi era nga okonoona eri Yehova? Ayi, kino kye ky’obulimba obunene, obulimba obw’okusikiriza, obukwata amagezi, bwe kiba nti abantu abaamanyako amazima dda ne batwalira ekifaananyi ky’obutukuvu okubeera omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era bongezekedde mu bintu ne tebeetaaga kintu kyonna, ate mu mazima nga beetaaga buli kimu.’" Obujulizi, omuwendo 8, omuko 249, 250.

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