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# The Book of Daniel - Number Forty-One

Ekitabo kya Danyeri - Ennamba amakumi ana mu emu

Paul’s Prophetic Ministry: Connecting Ancient Israel to Spiritual Israel

Obuweereza obw'obunnabbi bwa Pawulo: Okukwataganya Isirayiri ey'edda ne Isirayiri ey'omwoyo

Author

Jeff Pippenger

Published

January 5, 2024

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The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.

Omutume Pawulo yali omukwataganya wakati wa Isirayiri ey’edda ne Isirayiri ow’omwoyo, kubanga obuweereza bwe, erinnya lye, embeera ze ez’obulamu n’omulimu gwe ogw’obunnabbi byonna biwa obujulizi eri amazima g’eno. Yeyategeeza nti ye mutono ennyo mu batume, kubanga yali ayigganya abantu ba Katonda.

> For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.

> Kubanga nze ndi omuto ennyo mu abatume, era sisaanira okuyitibwa mutume, kubanga nnayigganya Ekkanisa ya Katonda. 1 Abakkolinso 15:19.

The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.

Erinnya lye yatuumibwa mu kukyuka kwe lyali Paulo, nga kitegeeza omutono oba omuto, kubanga ye yali omuto ku batume bonna. Naye erinnya lye eryasooka lyali Saulo, nga kitegeeza "alondeddwa".

> Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.

> Awo Ananiya n’addamu nti, Mukama, mpulidde okuva eri bangi ku musajja ono, nga bw’akoze obubi bungi eri abatukuvu bo e Yerusaalemi; era wano alina obuyinza okuva eri bakabona abakulu okusiba bonna abayita erinnya lyo. Naye Mukama n’amugamba nti, Genda; kubanga ye ekyokukozesa ekyalondebwa eri nze, okutikka erinnya lyange mu maaso g’Ab’amawanga, ne bakabaka, n’abaana ba Isirayiri, Ebikolwa by’Abatume 9:13–15.

Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.

Sawulo yali "ekyombo ekyalondebwa" okutwala enjiri eri abamawanga, naye yasooka okukyusibwa era n'atoowazibwa n'afuuka Pawulo (omuto), kubanga yali agenda okwetagisa amaanyi mangi. Pawulo yategeera nti amaanyi ge gaali mu butono bwe, oba mu bunafu bwe.

> And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.

> Era ndeme okugulumizibwa okusinga ekipimo olw’obungi bw’okubikkulirwa, ne mpabwa olukambo mu mubiri, omubaka wa Sitaani annyigiriza, ndeme okugulumizibwa okusinga ekipimo. Olw’ekintu kino ne nsaba Mukama emirundi esatu kimveko. Naye n’angamba nti, Ekisa kyange kimala gy’oli; kubanga amaanyi gange gatukirizibwa mu bunafu. Kyennava nsanyuka ennyo okwenyumiriza mu bunafu bwange, amaanyi ga Kristo gatuule ku nze. Noolwekyo nsanyukira mu bunafu, mu kunyoomebwa, mu bwetaavu, mu kubonyabonyezebwa, mu kunyigirizibwa olw’Kristo; kubanga bwe mba munafu, olwo mba n’amaanyi. 2 Abakkolinso 12:7-10.

Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.

Saulo “yalondebwa”, naye alyoke abe wa maanyi ne bamufuula omuto (Paulo). Yalondebwa okutwala enjiri eri Ab’amawanga, naye yali alondebwa mu kitundu olw’okumanya kwe ku Endagaano Enkadde.

> Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.

> Okusukkira ddala kubanga nkumanyi nti oli omukugu mu mpisa zonna n’ebibuuzo ebiri mu Abayudaaya; ky’ensonga lw’ensaba onwulire n’obugumiikiriza. Obulamu bwange okuva mu buvubuka bwange, obwasookera ddala mu eggwanga lyange e Yerusaalemi, bumanyiddwa Abayudaaya bonna; abo abannamanya okuva ku ntandikwa, singa bawa obujulizi, bandigamba nti mu kibiina ekikakanyavu ennyo eky’eddiini yaffe nnabeeranga Omufalisaayo. Ebikolwa by’Abatume 26:3-5.

Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.

Saulo yali yayigirizibwa eri Gamalieri, eyatwalibwa ng’omu ku bayigiriza abasinga obukugu b’Ebyawandiikibwa Ebitukuvu eby’Endagaano Enkadde.

> “The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.

> Okusaba kwakkirizibwa, era ‘Paulo n’ayimirira ku masengejje, n’akubiriza abantu n’omukono.’ Ekolwa eryo ly’omukono lyabaleeta okussaayo omwoyo, era n’engeri gye yayimiriramu yalagiriza okumussaamu ekitiibwa. ‘Awo bwe wabaawo obusirisi obunene, n’ayogera nabo mu lulimi lw’Olwebbulaniya, ng’agamba nti, Abasajja, baganda bange, ne bakadde, mumpulirize okwewoza kwange kwe njogera kaakano eri mmwe.’ Bwe baawulira eddoboozi ly’ebigambo eby’amanyiddwa mu Lulimi lw’Olwebbulaniya, ‘ne beekakkanya nnyo okusinga,’ era mu kusirikka okw’awamu n’agenda mu maaso: ‘Mazima nze ndi musajja Muyudaaya, nnazaalibwa e Taso, ekibuga eky’e Kilikia; naye ne nkulirirwa mu kibuga kino ku bigere bya Gamaliyeri, era ne njigirizibwa ng’enkola entuufu y’amateeka ga bajjajjaffe bw’eri; era nnali n’enyikivu eri Katonda, nga mmwe mwenna bwe muli leero.’ Tewaali asobola kugaanira ebyo omutume bye yayogera, kubanga ebyo by’eyayogerako byali bimanyiddwa bulungi eri bangi abaali bakyabeera mu Yerusaalemi. Ebikolwa by’Abatume, 408.

Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.

Sawulo teyalondebwa lwa kisago, era omu ku migendererwa egy’enjawulo egy’obuweereza bwa Pawulo kwe kuyunga wamu ebyafaayo ebitukuvu by’Isirayiri ey’omubiri n’ebyafaayo ebitukuvu by’Isirayiri ey’omwoyo. Nga kikwatagana n’ekyo, y’awandiika ebisinga mu Endagaano Empya. Essuula emu ku byawandiikibwa bye eraga era n’ekakasa emisingi egyawagira enteekateeka y’obubaka bw’omumalayika ogw’olubereberye era n’enteekateeka y’obubaka bw’omumalayika ogwa ssatu. Ekitundu ekyo kye kijjukizo mu byafaayo bya Adiventisimu ekirambulula enjawulo wakati w’ab’amagezi n’abasirusiru mu ntandikwa n’enkomerero ya Adiventisimu.

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Kale tubasabye, baganda baffe, olw'okujja kwa Mukama waffe Yesu Kristo, era olw'okuŋŋaanibwa kwaffe gy'ali, muleme okuzunguzibwa mangu mu magezi g'ammwe newaakubadde okutabanguka, newaakubadde olw'omwoyo, newaakubadde olw'ekigambo, newaakubadde olw'ebbaluwa ng'evudde gye tuli, ng'olunaku lwa Kristo lutuuse kumpi. Waleme okubaawo muntu yenna abalimbanga mu ngeri yonna; kubanga olunaku olwo terulina kujja okuggyako okusooka okubaawo kuvamukiramu, era omuntu ow'ekibi alyoke alabisibwe, omwana w'okuzikirira; alwanyisa era yeeyimusa waggulu w'ebintu byonna ebiyitibwa Katonda oba ebisinzibwa; n'atuula ng'ali Katonda mu yeekaalu ya Katonda, yeeraga nti ye Katonda. Temujjukira nti bwe nnali nkyali nammwe, nnabagamba ebyo? Kati mumanyi ekimuziyiza, alyoke alabisibwe mu biseera bye. Kubanga ekyama ky'obutali butuukirivu kikola dda; wabula oyo aziyiza kaakano anaziyiza okutuusa lw'anaggibwawo mu kkubo. Awo oluvannyuma omubi oyo alyoke alabisibwe, Mukama gw'alimalawo n'omukka oguva mu kamwa ke, era anamuzikiriza n'okumasamasa okw'okujja kwe; era oyo ajja ng'okukola kwa Setaani bwe kuli, n'amaanyi gonna n'obubonero n'eby'amagero eby'obulimba, era n'okulimbalimba kwonna okw'obutali butuukirivu mu abo abazikirira; kubanga tebaakkiriza okwagala kw'amazima okw'okubalokola. Era olw'ekyo Katonda alibatumira okulimbibwa okw'amaanyi, balyoke bakkirize eky'obulimba; bwe batyo bonna balyoke bamalirizibwe mu musango, abo abataakkiriza mazima, naye baasanyukira mu butali butuukirivu. 2 Abatesalonika 2:1-12.

The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Omulamwa gw'ekitundu kino kwe kwebuuza nti Kristo alikomawo ddi omulundi ogw'okubiri. Paulo ajjukiza Abatesalonika nti yali amaze dda okuddamu ensonga eyo edda bwe yagamba nti, "Temujjukira nti bwe nnali nkyali nammwe, nabategeeza ebyo?" Paulo yali agezaako okuziyiza ab'oluganda okulimbibwa ku nsonga ey’"okukomawo kwa Mukama waffe Yesu Kristo, n'okukuŋŋaanira wamu gy'ali."

The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.

Abawandiisi b’ebyafaayo balaga nti ekitundu ekimu ku bibiri eky’obubaka bwa William Miller kyasinzibwako ku kulambulula kwe ku myaka 2300 egiri mu Danyeri essuula ey’omunaana, olunyiriri olw’ekkuminamunaana. Ekitundu ekirala eky’obubaka bwe, ekitali kimanyikiddwa emirundi minji, kye mulimu gwe ogw’okuwakanya enjigiriza ez’obulimba ezikwata ku Kujja okw’okubiri kwa Kristo.

Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.

Nga kisinziira ku nkola ey’obulimba ey’aba Jesuit, waaliwo (era n’okutuusa kaakano waliwo) enjigiriza ey’obulimba eyamanyiddwa ennyo, William Miller gye yagirwanyisa bulijjo. Enjigiriza eyo yaali nti Okujja okw’okubiri kwa Mukama kwali kusoosebwa emyaka lukumi egy’emirembe, egyayitibwa "temporal millennium", era Sister White naye yagirwanyisa.

Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.

Omulimu gwa Miller gwali era okuteekawo amazima ag’okudda okwennyini kwa Kristo, nga awakanya endowooza ez’enjawulo ez’obulimba ezikwata ku myaka lukumi, ezali zisasaanye mu kiseera kye. Paulo ayogera ku Kudda kwa Kristo okw’okubiri mu 2 Abatesalonika, kale ekitundu ekyo kyali kitundu ku ntegeera ya Miller ey’okudda okwennyini okw’okubiri. Essuula lyali “Amazima agaliwo kaakati” eri Miller.

Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.

Pawulo alambulula ennyiriri y’ebintu ebikwatana n’Okujjira okw’okubiri, era n’awa ensonga lwaki Abatesalonika tebaalina kusuubira okudda kwa Mukama nga bakyali balamu. Pawulo agamba nti, “Kati tubasabye, ab’oluganda, olw’okujjira kwa Mukama waffe Yesu Kristo era n’olw’okukuŋŋaana kwaffe wamu gy’ali.” Ekigambo ‘beseech’ kitegeeza okubuuzisa. Pawulo alondoolereza mu magezi ebintu ebikwatana n’Okujjira okw’okubiri era ng’akulembera abawuliriza be mu ngeri y’okubuuzisa, nga kigendereddwamu okubaleetera okwekeneenya endowooza ye.

The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.

Enteekateeka y’obulowooza bwe ye nti, Kristo nga tannadda okuddawo omulundi ogw’okubiri, obufuzi bwa Papa busooke kumanyibwa era bufuge; era nga obufuzi obwo tebunnaba kutuuka mu byafaayo, wateekwa okusooka okubaawo okugwa okuva mu kukkiriza. Okugwa okuva mu kukkiriza kwali kungali mu biseera eby’omu maaso, n’olwekyo n’okutuuka kw’obufuzi bwa Papa ne kuba wala okusingawo. Kale kitya omuntu yenna ayinza okulimbibwa n’alowooza nti okukomawo kwa Kristo kuli kumpi? Akozesa ebifaananyi bingi eby’obufuzi bwa Papa okulaga bulungi ani ddala obuyinza obwo obulabisibwa oluvannyuma lw’okugwa okuva mu kukkiriza. Ayita obufuzi bwa Papa “omusajja w’ekibi,” “omujeemu,” “mwana w’okuzikirira” era “ekyama ky’obutali butuukirivu.” Mukyala White ayogera bukakafu nti bino byonna bye bifaananyi ebiraga obufuzi bwa Papa.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> Naye nga tannajja Kristo, ebikulaakulana ebikulu mu nsi ey’eddiini, ebyayogerwako mu bubaka bw’obunnabbi, byandibaddewo. Omutume n’agamba nti: ‘Temanguwazibwenga mu birowoozo byammwe, so temutabangukenga, newankubadde olw’omwoyo, newankubadde olw’ekigambo, newankubadde olw’ebbaluwa ng’ewandikiddwa ng’eva gye tuli, ng’egamba nti olunaku lwa Kristo lutuuse okumpi. Temulimbibwenga muntu yenna mu ngeri yonna; kubanga olunaku olwo terujja, wabula okusooka wabeewo okuwulekera eddiini, era omusajja ow’ekibi alabikibwe, omwana w’okuzikirira; alwanyi era yeeyimusa waggulu ku buli ekiyitibwa Katonda oba ekisinzibwa; okutuuka n’okutuula mu yeekaalu ya Katonda, nga yeeyoleka ye Katonda.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Ebigambo bya Pawulo tebyalina kutaputankanyizibwa. Tewaalina kuyigirizibwa nti, olw’okubikkulirwa okwenjawulo, yalabula Abatesalonika nti Kristo ajja amangu ddala. Okuyimirira ku mbeera eyo kuleeta obutabanguko mu kukkiriza; kubanga ebirindiddwa bwe bitatuukirira, emirundi mingi bireetera obutakkiriza. Noolwekyo omutume yalabula ab’oluganda obutatwala bubaka bwonna bwa ngeri eyo ng’obuva gy’ali, era n’ategeeza nnyo nti obuyinza bwa Papa, bwe bwannyonnyolwa bulungi nnyo nnabbi Danyeri, bwalibadde bunakuzukuka ne bulwana n’abantu ba Katonda. Okutuusa ng’obuyinza buno bumaze okukola omulimu gwabwo ogw’okuzikiriza n’ogw’okutukobya, kubeera bwa bwerere eri ekkanisa okulindirira okujja kw’Omwami waabwe. ‘Temujjukira,’ Pawulo yababuuza, ‘nti bwe nnali nkyali nammwe, nabategeeza ebyo?’

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> Ebigezo eby’entiisa byali bigenda okuzingira Ekkanisa ey’amazima. Ne mu kiseera omutume bwe yawandiika, “ekyama eky’obujeemu” kyali kimaze okutandika okukola. Ebyo ebyali bigenda okubaawo mu biseera eby’omu maaso byandibadde “mu ngeri ya Setaani, n’amaanyi gonna n’obubonero n’eby’amagero eby’obulimba, era n’okulimba kwonna kw’obutali butuukirivu mu abo abazikirira.”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> Kisingira ddala obukakafu kwe kwogera kw’omutume ku bo abagenda okugaana okukkiriza ‘okwagala kw’amazima.’ ‘Olw’ekyo,’ bwe yategeeza ku abo bonna abagaana nga babigenderedde obubaka bw’amazima, ‘Katonda alibawa amaanyi g’obulimba, balyoke baakkirize eky’obulimba: bonna basalibwewo, abatakkiriza amazima, naye abasanyukira obutali butuukirivu.’ Abantu tebasobola kugaana obulabula Katonda mu kisa kwe bw’abasindikira nga batalina kibonerezo. Ku abo abaguma mu kuvanga ku bulabula buno, Katonda aggyawo Omwoyo gwe, n’abaleka mu bulimba bwe baagala. Ebikolwa by’Abatume, 265, 266.

Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.

Newankubadde Sister White alambulula mu butereevu "omusajja ow’ekibi," "oyo omubi," "omwana w’okuzikirira" ne "ekyama ky’obujeemu" okuva mu kyawandiikibwa kya Pawulo, era n’akiyita "obuyinza obw’obupapa," agamba ebisingawo. Alaga nti bifaananyi bino Pawulo bye yakozesa okulaga Omupapa wa Ruma byasimikibwa mu kitabo kya Danyeri, bwe yagamba nti, "Noolwekyo omutume n’alabula baganda baleme okwaniriza bubaka bwa ngeri eyo ng’ate babulowooza nti buva gy’ali; era n’akyasimba nnyo ku nsonga nti obuyinza obw’obupapa, obulambulukusiddwa bulungi nnyo nnabbi Danyeri, bwalina okugolokoka ne bulwana n’abantu ba Katonda. Okutuusa obuyinza buno lwe buba bumaze okukola omulimu gwabwo ogw’okutta n’ogw’okuwoola Katonda, kyandibadde kya bwerere eri ekkanisa okulindirira okudda kwa Mukama waabwe." Pawulo yali asinziiza ekitundu ky’obubaka bwe eri Abatesalonika ekyalaga obupapa ku Danyeri essuula kkumi n’emu, omutundu amakumi asatu mu mukaaga.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeeyimusa, era alyeekulumbaza okusinga buli katonda, era anaayogera ebigambo ebyewuunyisa ku Katonda ow’abakatonda, era alibeera mu buwanguzi okutuusa nga ekiruyi kinaatuukirizibwa: kubanga ekyo ekyasalibwawo kijja kukolebwa. Danyeri 11:36.

When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.

Bwe Pawulo ategeeza nti Papa ye "ayimirira okuwakanya era yeekulisa okusinga buli kintu ekiyitibwa Katonda, oba ekisinzibwa; okutuusa n'okutuula mu yeekaalu ya Katonda ng'ali nga Katonda, ng'alaga nti ye Katonda," Pawulo yali ng'ayogera mu ngeri endala ebyo ebyategeezebwa nnabbi Danyeri ku "kabaka" eyakolanga "nga bw'ayagadde," n'eyeekulisa "ye kennyini" era n'eyongera "obukulu okusinga bakatonda bonna." Papa ye kabaka ayogera "ebigambo eby'ekitalo nga awakana ne Katonda ow'abakatonda," era Papa ye buyinza obwandibadde "bugende bulungi okutuusa ku" "obusungu obwasooka" lwe "bwatukirizibwa" mu 1798.

Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.

Danyeri ekkumi n’emu, olunyiriri olw’amakumi asatu mu mukaaga, lwa mugaso nnyo okutegeerwa bulungi singa okweyongera kw’amagezi mu 1989 kugenda kutegeerwa mu ngeri entuufu. Ky’ensonga lwaki enjigiriza enkyamu—nga Uriah Smith ye yagileeta—nti kabaka ayogerwako mu lunyiriri luno ye Bufalansa, yayingizibwa mu mulembe ogwasooka ogw’Adiventisimu (1863–1888). Smith yakyusa ebyawandiikibwa by’olunyiriri olw’amakumi asatu mu mukaaga okuva ku “kabaka oyo” (ogwo gwe obwa Papa obwabadde bugguliddwa mu nnyiriri ezisooka) okudda ku “kabaka yenna,” alyoke ateeke ku Bufalansa obutakkiriza Katonda ebikula by’engeri y’okusinza eya Ruumi; naye ekyo kyali kya kutandikirako kyokka okuteeka mu maaso ekiteeso kye kye yayagaliranga nnyo nti Buturuki ye kabaka w’obukiikakkono mu lunyiriri amakumi ana n’ebiddirira.

Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.

Sitaani yatandika amangu nnyo okukisa amazima nti kabaka ali mu lunyiriri olwo ye obwa Papa, era Mutume Pawulo ye awa obujulizi bwa Danyeri omujulizi ow’okubiri ku nsonga eno. Mukyala White yawa obujulizi ng’omujulizi ow’okusatu.

Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.

Ssi kyokka Setaani yagezaako okukweka amazima agakwata ku kabaka ayogerwako mu lunyiriri ng’ali Papa, naye mu kukyusa engeri amazima agali mu lunyiriri olwo gye gategeerwa, era n’aleetera obutategerekeka ku makulu g’ekyogerwako nga “obusungu” mu lunyiriri olwo. Obwapapa obwogerwako mu lunyiriri bwalina okweyongera mu buwanguzi okutuusa mu 1798, lwe bwafuna ekiwundu eky’akufa. Omwaka gwa 1798 gwe gw’ennkomerero y’emyaka 2520 egy’obusungu bwa Katonda; obusungu buno bwatuukirizibwa ku bwakabaka obw’omu Bukiikakkono bwa Isirayiri, nga butandika mu 723 BC.

If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.

Singa Obwadiventisiti bwalwaniridde era bwakuumidde ‘emirundi musanvu’ mu 1863, kyandibadde nga tekisoboka n’akatono Uriah Smith okuyitamu n’obusirusiru obwo ku lunyiriri 36, kubanga ‘obusungu’ bandibubadde bategeedde nti bubikkula obusungu bwa Katonda obwasooka obw’‘emirundi musanvu’, ne kityo ne butalina kwegatta kwonna na Bufalansa. Okuyongera kw’obumanyi mu 1989 kwesigamizibwa Pawulo mu kyawandiiko ekyo, era olw’ensonga eyo okulabula kwa Pawulo okuli mu kyawandiiko ekyo okw’abo abatafuna kwaagala kw’amazima naye ne bakkiriza okulimbibwa okw’amaanyi, bakikola olw’okugaana amazima Pawulo g’aleeta mu kyawandiiko ekyo. Omu ku mazima ago kwe kulambulula mu butuufu ‘kabaka w’amambuka’ mu Danyeri essuula 11, olunyiriri 40 okutuuka ku 45.

In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”

Mu kyawandiikibwa kino, Pawulo bwe yamala okulaga Papa wa Ruumi, yalaga n’olunyiriri lw’ebintu ebigenda okubaawo ku nkomerero y’ensi nga bitambulira okutuuka ku Kudda kwa Kristo okw’okubiri, kye kigambo ekikulu mu kyawandiikibwa kino. Agamba nti, “Olwo oyo Omubi alibikkulibwa.” Oyo “Omubi” ye Papa, “gwe Mukama alitta n’omukka oguva mu kamwa ge, era alizikiriza n’ekitangaala eky’okujja kwe.” Awo Pawulo n’agamba nti, “Naye oyo, okujja kwe kuli ng’okukola kwa Setaani, n’amaanyi gonna, n’obubonero, n’eby’amagero eby’obulimba.” Yesu ye “oyo okujja kwe kuli ng’okukola kwa Setaani.”

Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.

Ekiseera Sitaani kye akoleramu amagero kiri okuva ku tteeka lya Sande erigenda okujja mangu okutuusa lwe Mikaeri ayimirira, era ekiseera ky’ekisa ky’abantu ne kiggwa. Sitaani takola na kamagero na kamu mu bibonerezo omusanvu eby’enkomerero ebifukibwa okuva ku kuggwa kw’ekiseera ky’ekisa okutuusa Kristo bw’akomawo.

> “Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

> Kristo agamba nti, ‘Mubalimanya ku bibala byabwe.’ Bwe kiba nti abo ab’okuyita mu bo mwe bikolerwa eby’okuwonya, olw’ebirabika bino, balina omutima ogw’okwewozaako olw’okusuuliriza kwabwe amateeka ga Katonda ne beeyongera mu butagondera, newaakubadde nga balina amaanyi gonna mu buli ngeri, tekitegeeza nti balina amaanyi amanene ga Katonda. Wabula, buba buyinza obukola eby’amagero obw’omulimbirizi omukulu. Ye omumenyi w’etteeka ly’empisa, era akoza buli bukodyo bw’ayinza okuziba amaso g’abantu ku butuufu bw’ennono yaalyo. Tuwabuddwa nti mu nnaku ez’oluvannyuma ajja okukolera n’obubonero n’amagero ag’obulimba. Era ajja kweyongera mu by’amagero ebyo okutuusa ku nkomerero y’ekiseera ky’ekigezo, alyoke abirage nga bukakafu nti ye malayika w’omusana so si w’ekizikiza. The Seventh-day Adventist Bible Commentary, omuzingo 7, 911.

Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.

Pawulo alaga nti waalibaawo okugwa mu kukkiriza okwakulembedde okulabisibwa kw’obwa Papa, era nti Okujja okw’okubiri kwa Kristo kujja kuba "oluvannyuma" lw’okukola okw’ewuniisa kwa Setaani. Okukola okw’ewuniisa kwa Setaani kutandika ku tteeka erya Sande mu Amerika, era kuggwaawo bwe kituuka ku kuggalawo kw’ekiseera ky’ekisa n’amakuba ag’omusanvu ag’enkomerero. Okukola okw’ewuniisa kwa Setaani kutandika ku tteeka erya Sande mu Amerika.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Olw’ekiragiro ekikakaza enteekateeka y’Obupapa nga kyesittaza ku mateeka ga Katonda, eggwanga lyaffe lijja okwawukana ddala n’obutuukirivu. ObuProtestanti bwe bulinyola omukono ne bukwata ku gw’obuyinza bwa Roma, nga bususse enjawukana eziri wakati wa byo; bwe bulituuka ne busomoka ekiwonvu ne bukwatagana ku mikono n’Obw’emizimu; era, wansi w’obuyinza bw’obumu obw’emirundi esatu buno, eggwanga lyaffe bwe lijja kugaana enteeko zonna eziri mu Ssemateeka waalyo ng’egavumenti ya BuProtestanti era eya Repabulika, ne liteekawo enkola ey’okusaasaanya obulimba n’okukyamya abantu eby’Obupapa, awo tunaamanye nti ekiseera kituuse eky’omulimu ogw’ekitalo ogwa Setaani, era nti enkomerero eri kumpi. Obujulizi, Voliyumu 5, omuko 451.

The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.

Eteeka lya Sande kye nkomerero y’obwakabaka obw’omukaaga, ensolo eva mu nsi ey’Okubikkulirwa essuula ey’ekkumi n’asatu. Ensolo eva mu nsi yatandika okufuga ku nkomerero y’emyaka 1,260 egy’obufuzi bwa Papa mu 1798. Kale Obupapa bwabikkulibwa mu mwaka gwa 538, newaakubadde omulimu gwabwo ogw’okutwala ensi mu buyinza bwabwo gwali gukola dda Paulo bwe yawandiika ebigambo bye. Nga tekinnaba kutuuka ku mwaka gwa 538, walibaawo okugwa mu kukkiriza okwasookerako ku kubikkulibwa kw’omusajja w’ekibi, atuula mu Yeekaalu ya Katonda.

The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”

Okusooka kuvayo kwalabirizibwa mu kkanisa eya Pergamo, lwe kkanisa ya Kristo yatabula okukkiriza n’eddiini y’obupagani, nga kino kirabirwamu Konsitantino, kabaka w’e Bwaroma. Pawulo yali alambika obubonero bw’obunnabbi obuteekwa okubaawo nga tekunnaba kutuuka Okudda kwa Kristo okw’okubiri. Bwe yamala okubaddamu ebyo bye yabadde abayigiriza Abatesalonika edda, n’ababuuza nti tebaajjukira nti yabadde yabayigiriza amazima ago? Oluvannyuma n’abajjukiza nti basaanidde n’okujjukira nti yabayigiriza nti waliwo amaanyi agandiba nga “withholdeth” obupapa, “that” obupapa “might be revealed in his time?” Ekigambo “witholdeth” kitegeeza okuziyiza. Ekigambo “withholdeth” oluvannyuma mu kitundu kye kimu kyavvuunulibwa nga “now letteth.”

The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”

Kale ekitundu kino kyeragirwa mu ngeri entuufu nti; "Era kaakano mumanyi ekiziyiza obwami bwa Papa, obwo bubikkulirwe mu kiseera kyabwo. Kubanga ekyama ky’obujeemu (obwami bwa Papa) kitandise dda okukola; wabula oyo ali kaakano aziyiza obwami bwa Papa, anaayongera okuluziyiza okutuusa lw’aggyibwawo mu kkubo." Bwe William Miller yategeera ekitundu kino mu Abatesalonika, yategeera nti amaanyi agaziyiza obwami bwa Papa okulinnya ku ntebe y’obufuzi bw’ensi mu mwaka gwa 538, gaali Roma ey’obupagani, era nti Roma ey’obupagani yaali egenda okuziyiza okulinnyuka kw’obuyinza bwa Papa okutuusa nga Roma ey’obupagani "eggyiddwa mu kkubo."

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.

> Mu myaka kkumi n’ebiri gye nnali deisti, nasoma ebyafaayo byonna bye nasobola okufuna; naye oluvannyuma nnayagala nnyo Baibuli. Yayigiriza ku Yesu! Naye kyokka waaliwo ebimu bingi mu Baibuli ebyali bizibu gye ndi okubyetegeera. Mu 1818 oba 1819, nga twogera n’omukwano gwange gwe nnagenze okulaba, era nga ye yali amanyi era yawulidde bwe nnajogeranga nga nkyali deisti, n’ambuuza mu ngeri eyategeeza nnyo nti, ‘Olowooza ki ku kyawandiikibwa kino ne kiri?’ ng’ategeeza ebyawandiikibwa eby’edda bye nnagaanyiza nga nkyali deisti. Nategeera kye yali ayagala, ne mmuddamu nti—Singa ompa akaseera, nnaakubuulira amakulu gaabyo. ‘Oyagala akaseera kangi ki?’ Saamanya, naye nnaakubuulira, bwe namuddamu; kubanga saasobola kukkiriza nti Katonda yawa okubikkulirwa okutayinza kutegeerekeka. Awo ne n’eesalirawo okuyigako Baibuli yange, nga nkiriza nti nsobola okuzuula kye Omwoyo Omutukuvu ategeeza. Naye bwe nnateeka ensalawo eyo mu mutima, amangu ddala ne nteebereza nti—‘Bwe nsanga ekitundu kye sitegeera, nnaakola ntya?’ Olwo enkola y’okuyiga Baibuli eno ne jinzijira mu birowoozo: Ndikwata ku bigambo ebyo ebiri mu bitundu ebyo, ne mbigoberera mu Baibuli yonna, ne nzuula amakulu gaabyo bwe ntyo. Nnali nnina Concordance ya Cruden, gye nnalowooza nti ye asinga mu nsi; kyenvudde ne ngitwala wamu ne Baibuli yange, ne ntuula ku mmeeza yange ey’okuwandiikako, ne nsoma tewali kirala, okujjako empapula z’amawulire katono, kubanga nnali nkakanyizza okumanya kye Baibuli yange kitegeeza.

> “I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’

> Nnatandikira mu kitabo ky’Olubereberye, ne nsoma mpola mpola; era bwe nnatuuka ku kyawandiikibwa kye saasobola kutegeera, ne nnoonya mu Baibuli okuzuula amakulu gaakyo. Nga mmalirizza okuyita mu Baibuli bwe ntyo, ayi, amazima lyanneeraga nga lyererezi era ligulumivu! Nnasanga kye mbadde mbabuulira. Nnakakasibwa nti ebiseera musanvu byaggwa mu 1843. Awo ne ntuuka ku nnaku 2,300; ne zinteeka ku nkomo y’emu; naye saalowooza ku kutegeera ddi Omulokozi yandijja, era saasobola kukikkiriza; naye omusana gwankuba n’amaanyi okutuusa nga simanyi kye nkole. Kati ne ndowooza nti, nnina okwambala eby’okutambuza n’ebyo eby’okukomya; sijja kugenda mangu okusinga Baibuli, era sijja kusigala emabega gaayo. Kyonna Baibuli ky’eyigiriza, ndikikwatirako. Naye ne bwe kityo, waaliwo ebimu ku byawandiikibwa bye saasobolanga kutegeera.

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

> Bwe tutyo ku ngeri ye y’awamu ey’okuyigira Bayibuli. Ku mulundi omulala yategeeza engeri gye yasalirangamu amakulu g’ekyawandiiko ekiri mu maaso gaffe—amakulu ga ‘the daily.’ ‘Nnasoma mu maaso,’ bwe yagamba, ‘ne siraba kifo kirala we kyali kisangibwa, wabula mu Danyeri. Awo ne ntwala ebigambo ebyali bikwatagana n’abyo, “okuggyawo.” “Aliggyawo the daily,” “okuva ku kiseera the daily lwe lijjibwaawo,” n’ebirala. Nnasoma mu maaso, ne ndowooza nti sijja kusanga musana gwonna ku kyawandiiko; oluvannyuma ne nkomerera ku 2 Abatesalonika 2:7-8. “Kubanga ekyama eky’obujeemu kimaze dda okukola, naye oyo ali kaakano aziyiza, aliziyiza okutuusa lw’anaggibwawo mu kkubo; awo ne yeerabikira oyo omubi,” n’ebirala. Era bwe nnatuuka ku kyawandiiko ekyo, ee, amazima bwe gaalabika nga gamalangavu era ng’ag’ekitiibwa! We kiri! ekyo kye “the daily!” Kale kati, Pawulo ategeeza ki bw’agamba “oyo ali kaakano aziyiza,” oba aziyiza? Bw’agamba “omusajja w’ekibi,” ne “omubi,” ky’ategeeza Obwapapa. Kale, kiki ekiziyiza Obwapapa okweyoleka? Mazima, Obupagani; kale, “the daily” kirina okutegeeza Obupagani.

Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.

Nga tewali kutegeera nti "ekya bulijjo" mu kitabo kya Danieri kyali akabonero k’obupagani, Miller yandisoomoozeddwa nnyo okuteekawo omusingi ogw’okuzimbirako enkola ye y’obunnabbi. "Ekya bulijjo" kisangibwa emirundi etaano mu kitabo kya Danieri, era bulijjo kigobererwa akabonero k’obwakapapa. Obujulizi nti "ekya bulijjo" mu kitabo kya Danieri kye kimu n’obupagani busangibwa mu bbaluwa ya Pawulo eri Abatesalonika. Mu bbaluwa eyo mulimu omu ku kulabula okusinga obuzito mu Kigambo kya Katonda, kubanga eyo Pawulo ategeeza bulambulukufu nti abo abatayagala mazima balitumirwa okulimbibwa okunene. Akamazima akaateekebwa mu bbaluwa eyo kaali okulambulula enkolagana y’obupagani n’obwakapapa; era okugaana akamazima ako kikakasa nti okulimbibwa okunene kwe kulijja ng’ekivudde ku kugaanako eyo.

We will continue this subject in the next article.

Tujja kugenda mu maaso n'ensonga eno mu kiwandiiko ekiddako.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Mwemaliriranga era mwewuunya; mukaabe, era mukaabe: batamiivu, naye si lwa mwenge; beesittala, naye si lwa kitamiiza. Kubanga Mukama abafukiddeko omwoyo ogw’otulo tungi, era azibye amaaso gammwe: bannabbi n’abafuga bammwe, abalabi, yababikkako. Era okwolesebwa kwonna kufuuse gye muli ng’ebigambo eby’ekitabo ekissiddwako akabonero, abantu kye bawa omusomi nga bagamba nti, Nkwegayiridde, soma kino: naye n’agamba nti, Sisobola; kubanga kissiddwako akabonero: era ekitabo ne kiweebwa oyo atasoma nga bagamba nti, Nkwegayiridde, soma kino: naye n’agamba nti, Sisoma. Mukama kyeyava ayogera nti, Kubanga abantu bano bansemberera na kamwa kaabwe, era bampisaamu ekitiibwa na mimwa gyabwe, naye emitima gyabwe baginzigyeko wala, era okutya kwabwe gye ndi kuyigirizibwa mateeka ga bantu: Kyendiva nkola omulimu ogwewuunyisa mu bantu bano, gwe mulimu ogwewuunyisa n’eky’amagero: kubanga amagezi ag’abagezi baabwe galibula, n’okutegeera kw’abategeevu baabwe kulikwekebwa. Zikusanze abo abanoonya ennyo okukisa amagezi gaabwe eri Mukama, n’ebikolwa byabwe biri mu kizikiza, era abagamba nti, Ani atulaba? era ani atumanyi? Mazima ddala okukyusa kwammwe ebintu okubifuula eby’enjawulo kulibalibwa ng’ebbumba ery’omubumbi: kubanga ekikolwa kinaagamba ku oyo eyakikola nti, Teyankola? oba ekintu ekyabumbibwa kinaagamba ku oyo eyakibumba nti, Teyalina kutegeera? Isaaya 29:9–16.

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