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# The Book of Daniel - Number Eighty-Two

Ekitabo kya Danyeri - Ennamba kinaana mu bbiri

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Okubikkula ekyama ky'obunnabbi: Okutegeera ebyafaayo bya Danyeri essuula 11 n'obukulu bw'ekiweebwayo ekya buli lunaku mu Adiventisimu

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Oluvannyuma lw’okwekenneenya ebyafaayo okuva mu 1863 okutuuka ku kiseera eky’enkomerero mu 1989, mu nteekateeka y’ebivume ebina eby’Ezekyeri omutwe ogw’omunaana, ebiraga emirembe ennya egy’Abadiventisiti, tujja kussaayo omutima ku kweyongera kw’obumanyi okwaggulwawo mu 1989. Okwo kwekweyongera kw’obumanyi kwali ku nnyiriri mukaaga ez’enkomerero eziri mu Danyeri omutwe ogw’ekkumi n’emu. Mu 1989, ekibinja kyaffe ekitono eky’okusoma ku Ssabadde kyazuula emirongo gy’okutereeza egy’obunnabbi bwa Baibuli, bye Future for America eyogerako emirundi mingi, era ebiteekawo omuddiring’ana gw’ebintu mu mulongo gwonna ogw’okutereeza, nga bwe bityo biyamba omuyizi w’obunnabbi okukozesa enkola y’enkuba ey’oluvannyuma ey’ "olunyiriri ku lunyiriri."

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Mu myaka mitono (mu 1992), nali n’awandiise ekiwandiiko ekikwata ku vesi mukaaga ez’oluvannyuma ez’omu Danyeri 11. Ekiwandiiko kyawandiikibwa ku kwesiima kwange, kubanga saalina busobozi newaakubadde ekigendererwa kya kukisaasaanya mu lwatu okunoonyereza kuno. Okutuuka mu 1994, ekiwandiiko kyali kituuse mu buweereza bw’Abadiventisti obweyimirizaawo, era mu 1995, olunyiriri lw’ebiwandiiko kumi n’emu ebikwata ku vesi mukaaga ez’oluvannyuma ez’omu Danyeri 11, gwasindikibwa mu magazini ey’omwezi eya buweereza obwo. Waliwo ebyawandiikibwa bitonotono ddala byokka ebyogerako ku Danyeri 11 mu biwandiiko by’Omwoyo ogw’Obunnabbi, era ekisinga obukulu ku byo byonna kyafuuka ensonga ey’omutwe ey’okukakasa obutufu bw’enkozesa gye naateeka mu maaso ku vesi ezo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> Tetulina kaseera ka kusasaanya. Ebiseera eby’ekizibu biri mu maaso gaffe. Ensi etabuddwa omwoyo gw’entalo. Mangu ddala ensonga z’obuzibu ez’ogerwako mu by’obunnabbi zijja kubaawo. Obunnabbi obuli mu mutwe ogw’ekkumi n’ogumu ogwa Danyeri butuuse kumpi okutuukirira mu bujjuvu. Ebitundu bingi eby’ebyafaayo ebyabaawo mu kutuukirira kw’obunnabbi buno bijja kuddamu okubaawo. Mu lunyiriri olw’amakumi asatu wogerwako ku buyinza obugambibwa nti ‘bunaakunguwalira,’ [Danyeri 11:30–36 byogeddwako.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> "Ebintu ebifaanagana n'ebyo ebyalondoolwa mu bigambo bino bijja kubeerawo." Manuscript Releases, ennamba 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Ssista White akitegeeza bulungi nti 1798 kye "ekiseera eky'enkomerero."

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> "Naye mu kiseera eky'enkomerero," bw'agamba nnabbi, 'Abangi banaatambulanga awamu n'awamu, n'amagezi genaayongera.' Danyeri 12:4. . . . Okuva mu 1798 ekitabo kya Danyeri kyagguddwawo, amagezi ku bunnabbi gayongedde, era abangi babuulidde obubaka obukakafu obw'okusala omusango nga guli okumpi." Olutalo Olukulu, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Olunyiriri amakumi ana mu Danyeri essuula kkumi n’emu lutandika nti, "Era mu biro eby’enkomerero."

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ate mu biro eby’enkomerero kabaka w’obukiikaddyo alimusindika ku ye; naye kabaka w’obukiikakkono alijja ku ye ng’omuyaga oguzinga, n’amagaali ag’eggye, n’abeebagala embalaasi, era n’ebyombo bingi; era aliyyingira mu nsi nnyingi, alibuna n’ayita. Danyeri 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Kitegeerekeka bulungi, newankubadde nga tewali kukakasa kutereevu okuva eri Omwoyo ogw’Obunnabbi, nti ekitundu eky’amakumi ana kiraga ntandikwa y’olunyiriri lw’ebintu ebyatandikira mu 1798. Ebyo ebintu biviirako okuggalwaawo kw’ekiseera ky’okugezesebwa kw’abantu, kubanga ekitundu ekyasooka mu ssuula ey’ekkumi n’ebiri eya Danyeri kigamba nti, ‘Mu biro ebyo Mikaeri ayimirira,’ era Mukyala White alambika bulungi nti bwe Mikaeri ayimirira ekiseera ky’okugezesebwa kw’abantu kiggalawo.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> ‘Mu biro ebyo Mikaeri aliyimuka, omulangira omukulu ayimirira ku lwa abaana b’abantu bo; era walibaawo ekiseera eky’okubonaabona nga tekirabangako okuva bwe wabaawo eggwanga okutuusa ku kiseera ekyo; era mu biro ebyo abantu bo balinunulibwa, buli muntu yenna anaasangibwa ng’awandiikiddwa mu kitabo.’ Danyeri 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> Obubaka bw’omumalayika ow’okusatu bwe bukomekkerezebwa, ekisa tekyesabirira abatuuze b’ensi abalina omusango. Abantu ba Katonda batuukirizza omulimu gwabwe. Baafunye ‘enkuba ey’oluvannyuma,’ ‘okuzzaamu amaanyi okuva mu maaso ga Mukama,’ era bategekeddwa olw’ekiseera eky’okukemebwa ekiri mu maaso gaabwe. Bamalayika badduka mangu wano na wali mu ggulu. Omumalayika ng’akomawo okuva ku nsi alangirira nti omulimu gwe guwedde; okukemebwa okw’enkomerero kuleetedwa ku nsi, era abo bonna abeeraze obwesigwa ku biragiro eby’obwakatonda baafunye ‘akabonero ka Katonda omulamu.’ Awo Yesu aleka okusabirira mu watukuvu waggulu. Ayimusa emikono gye era n’eddoboozi ddene agamba nti, ‘Kiwedde;’ era eggye lyonna ery’eggulu liggya engule zaalyo nga bw’alangirira mu butongole nti: ‘Oyo atali wa bwenkanya, abeere atali wa bwenkanya nate; n’oyo ali ow’obugwagwa, abeere ow’obugwagwa nate; n’oyo ali mutuukirivu, abeere mutuukirivu nate; era n’oyo ali mutukuvu, abeere mutukuvu nate.’ Okubikkulirwa 22:11. Omusango gwa buli omu gusaliddwa: obulamu oba okufa. Olutalo Olukulu, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Olunyiriri 40 olw’e Danyeri 11 litandika mu 1798, era mu olunyiriri 45, bwe kabaka ow’obukiikakkono (obupapaali) atuuka ku nkomerero ye nga tewali amuyamba, ekiseera ky’ekisa ky’abantu kiggalawo, kubanga olunyiriri oluddako lugamba nti, "Era mu kiseera ekyo," bwe kityo ne kulambulula "ekiseera" ekiyimirizibwa mu olunyiriri olwayita, olwo olunyiriri 45 olw’e Danyeri 11. Kabaka ow’obukiikakkono (obupapaali) atuuka ku nkomerero ye ku kuggalawo kw’ekiseera ky’ekisa ky’abantu.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Kale, ebyafaayo eby’omu bitundu mukaaga eby’enkomerero eby’omu Danyeri essuula 11 biraga omuliranwano gw’ebintu ogutandikira mu 1798 ne guggwa ku kuggalwa kw’ekiseera ky’ekisa ky’abantu. Mu kiseera Mukyala White bwe yali akyali mulamu, 1798 kyali mu byafaayo bye ebyayita obutaliiko kubuusabuusa. Bwe yategeeza nti, "obunnabbi obuli mu essuula ey’ekkumi n’emu eya Danyeri butuuse kumpi ku kutuukirira kwabwo kwonna," yabadde ayogerera ku byafaayo ebyabaawo oluvannyuma lwa 1798, era nga Mikaeri tannayimirira. Awo n’ategeeza mu bukakafu nti, "ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu," bw’atyo n’ayigiriza omuyizi w’obunnabbi nti ebyafaayo eby’enkomerero eby’omu Danyeri essuula 11 (ebiri kumpi okutuukirira kwabyo kwonna) byafaananyizibwa mu bitundu ebirala eby’ebyafaayo ebirambikiddwa mu Danyeri essuula 11.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Bwe yamala okussaako obuzito ku kasumuluzo k’obunnabbi akasinga obukulu, n’awerengera olunyiriri 30 okutuuka ku 36, n’agamba nti, “Embeera ezifaanana n’ezo ezirambikiddwa mu bigambo bino zijja okubaawo.” Okusikirizibwa kwawa kasumuluzo eri abayizi b’obunnabbi abaayagalanga okutegeera okutuukirizibwa okwasembayo kwa Danyeri 11. Kasumuluzo yali nti ebyafaayo ebyogerwako mu lunyiriri mukaaga agasembayo ag’essuula 11 ey’e Danyeri, byali bifaananaganya n’ebyafaayo ebyalambikibwa mu lunyiriri 30 okutuuka ku 36. Waliwo omusana omungi ennyo ogufunibwa mu kubikkulirwa kuno, naye ekirina okulowoozebwako wano kye kino: mu Danyeri 11 olunyiriri 31, “eky’obulijjo” kiggyibwawo.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Okutegeera ebyafaayo mu ngeri entuufu, ebiraga olunyiriri lw’ebintu ebyaleetedde okuggwawo kw’ekiseera ky’okugezesa kw’abantu, omuyizi w’obunnabbi ateekwa okubeera n’okutegeera obutuufu ku “ekya buli lunaku.” Bwe kiba nga olunyiriri olw’amakumi asatu n’emu lulaga nti obuweereza bwa Kristo mu kifo ekitukuvu bwaggibwawo, oba nga lulaga okuggyibwawo kw’obupagani, kyetaagisa nnyo okutegeera kino, singa oyagala okutegeera bulungi ebyafaayo ebifaanagana bye yategeeza Sista White bwe yawandiika nti, “Embeera ezifaanagana n’ezo ezirambikiddwa mu bigambo bino zijja okubaawo.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Mazima ddala, obwadiventisiti obw’e Lawodikea tebaategeera nti okutuukirizibwa kw’olunyiriri 40 olw’essuula 11 eya Danyeri kwaalaga okumenyeka kwa Soviet Union mu 1989; naye olunyiriri olwo lulaga ddala ebintu ebyo bennyini. Eri abo abaayagalanga okutegeera mu ngeri entuufu okwongerwako okumanya okw’obunnabbi okwajja wamu n’okutuukirizibwa kw’olunyiriri 40 mu 1989, okutegeera okutuuufu ku “the daily” ne kuba amazima ag’omu kiseera kino. Mu ntandikwa y’ekyasa ekya makumi abiri, okutegeera okutuuufu kwali kwa muwendo munene, kubanga kwali kitundu eky’omugaso ennyo ku mazima ag’omusingi ge Mukama yakozesa William Miller okuteekawo.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Naye mu myaka 15 egyasooka egy’ekyasa eky’amakumi abiri, endowooza ey’Abaprotestanti ey’ekika kya Setaani ey’egamba nti "the daily" kiyimirira omulimu gwa Kristo mu kifo ekitukuvu, yali ey’abatono, era tekyasaanira n’akatono okukkiriza empaka ku mazima nti "the daily" ke kabonero k’obupagani ne zitandika. Kye kivaako onoowulira okuva eri abakyusa ebyafaayo ab’e Laodikya nga bagamba nti ensonga ya "the daily" "tegisaanira kufuulibwa ekibuuzo eky’okukemebwa," oba nti "ensonga ya 'the daily' tegisaanira kukwatibwako mpaka." Kye abakyusa ebyafaayo kye bava balesa buli lwe bakulembera abatamanyi mu mwogerero guno omw’enjawulo, kwe "obukwakkulizo" obusikirizibwa bwe bwateekangako ku nsonga eno buli kaseera. Ekiwandiiko ekiddirira kiyogereddwa eri Mukadde Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Omukadde Haskell ye yali akulembera okuwolereza okutegeera okutufu ku ‘ekya buli lunaku’, ng’alwanyisa ebisoomooza bya Prescott ne Daniells mu myaka kkumi egyasooka n’egyokubiri egy’omu myaka gya 1900. Wegendereze bulungi, kubanga Mukyala White teyategeeza n’akatono nti okutegeera kwa Haskell ku ‘ekya buli lunaku’ kwali kutali kituufu; wabula yamulagira obutakkiriza okutabanguka okwo kugenda mu maaso, kubanga Mukama teyayagala okuwa omwanya ogw’ayitirira eri abalabe b’amazima (Prescott ne Daniells) okweyongera okutambuliza ennyigiriza yaabwe ey’obulimba. Mu kitundu kino Haskell akyanyizibwa olw’olubalo, era olubalo olwegerwako lwe lubalo lwa 1843. Haskell yali azzeemu okukola olubalo lwa 1843 ng’obujulizi mu kutakkaanya okwo. Naye teyakoppayo bwokka; yongerako wansi ku lubalo olwo ebigambo bya Mukyala White ebigamba nti, ‘olubalo lwa 1843 lwakukulemberwa n’omukono gwa Mukama era tekirina kukyusibwa.’ Bw’osoma ekitundu kino, bala emirundi gy’agamba nti, ‘mu kiseera kino.’

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> 'Nalagiriddwa mbagambe nti, temusimbawo bibuzo mu kaseera kano mu Review ebiyinza okuzunza emitegeero. . . . Tetulina budde kaakano kuyingira mu mpaka ezitali nsa, naye tusaanidde okufumiitiriza nnyo ku kyetaago eky’okunoonya Mukama olw’okukyuka okw’amazima kw’omutima n’obulamu. Kisaanidde okuteekebwawo kaweefube akakanyavu okufuna okutukuzibwa kw’emmeeme n’amagezi.'

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> Nfunye obulabula ku bwetaavu bw’okukuuma obumu bwaffe. Kino kikulu nnyo eri ffe mu kiseera kino. Nga abantu ku bantu, twetaaga okukola n’okwegendereza okusinga ddala.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> Nawandiikira Omukadde Prescott, nga mmutegeeza nti ateekwa okwegendereza ennyo era okwewala okuleeta mu Review ensonga ezirabika ng’eziraga ensobi mu byaffe bye twayitamu edda. Namugamba nti ensonga eno ku gy’alowooza nti waliwo ensobi eyakolebwa, si nsonga nkulu ennyo; era nti, singa ewa obukulu kaakano, abalabe baffe bandigyeyambisa ne bagifuula ekintu ekinene nnyo nga kyali kitono nnyo.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> Naawe nkugamba nti ensonga eno [EKIKWATA KU OKUMANYA EKITEGEEZA KY'EKIYITIBWA "EKY'OBULI LUNAKU" EKIRI MU DANYERI 8.] tekisaanidde kusitibwako mu kiseera kino. Nedda, muganda wange, mpulira nti mu kiseera kino eky'ekizibu mu by'okukkiriza kwaffe, chaati gye walagidde okuddamu okugifulumya tekisaanidde kusasanyizibwa. Ofudde ensobi mu nsonga eno. Sitaani anyiikidde nnyo mu mulimu ogw'okutuusaawo ensonga ezireeta obutabanguko. Waliwo abo abandisanyuse nnyo okulaba abasumba baffe bawakana ku nsonga eno, era bandigigaziya nnyo.

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> Nkuutiddwa nti ku ebiyinza okwogerwa ku ebbali byombi eby’ensonga eno, okusirika mu kiseera kino kwe kwogerera ennyo. Sitaani alindirira akaseera ak’okuleeta okwawukana mu baweereza baffe abakulembeze. Kyali kya nsobi okusasanya chaati nga temusookanga mukuŋaana mwenna ne mukkiriziganya ku nsonga eyo. Temukoze bulungi okuleeta mu lujjudde ensonga erijja okuleeta okuteesa n’okulaga endowooza ez’enjawulo, kubanga buli kintu kijja kusikibwa ne kifuulibwa okutegeeza ekintu ekirirumya ensonga yaffe. Tukozeza kyonna kye tusobola okulwanyisa ebigambo eby’obulimba eby’abo abaalaze obukakafu bw’okwagala kwaabwe okujulira obulimba. Manuscript Releases, Ekitundu eky’omwenda, Omuko 106 ne 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Mu kiwandiiko ekyasooka twalambulula nti Ellen White yagamba nti abo abaayogerera ku ssaawa y’omusango baalina ndowooza entuufu ku “ekya bulijjo,” era nti ndowooza ya Prescott ne Daniells nti “ekya bulijjo” kiyimirira obuweereza bwa Kristo mu kifo ekitukuvu yava ewa Setaani. Yanenya Haskell olw’okuleka entabwe n’eyongera, naye si lwa kyayimirirako ku mazima agakwata ku kye “ekya bulijjo” kiyimirira. Mu kiseera ekyo abasinga baakyakkiriza okutegeera kw’abatandisi ku “ekya bulijjo,” era ekisinga obukulu, olunyiriri mu Danyeri kkumi n’emu olwagenda okusumululwa ku “ekiseera eky’enkomerero” mu 1989, lwali lukyali mu maaso okumala emyaka mingi. Mu kiseera ekyo (1989), kyali kya mugaso nnyo okuba n’endowooza entuufu ku “ekya bulijjo.” Abakyusa ebyafaayo bulijjo bavaamu ebirambikiro bya Ellen White ebyaalimirirwa ku kiseera ekyo kyokka mu njogerero yaabwe ejjudde enfumo. Bala ekirambika ekiseera mu kitundu ekiddako.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> Nnina ebigambo bye njagala okwogera eri Baganda Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, n’abo bonna abakoze ennyo mu okukubiriza endowooza zaabwe ku makulu g’ ‘okuweereza okwabulijjo’ okwa Danyeri 8. Kino tekisaanidde kufuulibwa kibuuzo eky’okukemako, era okuyimusibwa kw’ensonga okwavudde mu kukitwala bwe kityo kwabadde kwa nnaku nnyo. Obutabanguko bwavuddewo, era ebirowoozo bya baganda baffe abamu byakyamuka ne biva ku kulowooza n’obwegendereza ebyalina okuweebwa ku mulimu Mukama gwe yalagidde nti gukolebwe mu kiseera kino mu bibuga byaffe. Kino kisanyusizza omulabe omukuru w’omulimu gwaffe.

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> Omusana gwe nfunye gwe guno nti tewali kikolebwa okutumbula obutabanguko ku nsonga eno. Tekireetebwenga mu mboozi zaffe era tekinywererwengaako ng’ensonga ennene nnyo. Tulina omulimu omunene mu maaso gaffe, era tetulina n’essaawa n’emu gyetuyinza okuyonoona tugivamu ku mulimu gw’esonga ogwetaagisa okukolebwa. Ka tukomekkerezze emirimu gyaffe egy’omu lwatu mu kwanjula emisingi egy’amaanyi egy’amazima mwe tulina omusana ogweyolefu.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> Njagala mutunuulire okusaba kwa Kristo okwasembayo, nga bwe kwawandiikibwa mu Yokaana 17. Waliwo ensonga nyingi ku zo lwe tusobola okwogerako—ensonga ezitukuvu, amazima agagezesa, agalabika obulungi mu bulambulukufu bwagyo. Ku bino muyinza okunywerako n’obumalirivu obungi. Naye temuleeta ‘the daily,’ newaakubadde ensonga endala yonna eyinza okuzuukusa empaka wakati mu baganda baffe mu kiseera kino; kubanga kino kijja kuddiriza era kizibya omulimu Mukama gw’ayagala kaakano gubeere gwe gusinga okulowoozebwako mu baganda baffe. Tuleme okuzuukusa empaka ku bibuzo ebiraga enjawulo ennene mu birowoozo, wabula tuleete okuva mu Kigambo amazima amatukuvu agakwata ku bukwakkulizo bw’amateeka ga Katonda.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> Abasumba baffe balina okunoonya okulaga amazima mu ngeri esinga obulungi. Okutuuka nga kisoboka, bonna boogerenga ebintu bimu. Ebigambo by’okubuulira bibeere byangu, era bikwate ku nsonga ez’amaanyi ezisobola okutegeerebwa mangu. Bonna abasumba baffe bwe balaba obwetaavu bw’okwewombeeka, awo Mukama asobola okukolera wamu nabo. Kati twetaaga okuddamu okukyuka, bamalayika ba Katonda basobole okukolagana naffe, nga baleeta okulowoozesa okw’etukuvu mu birowoozo by’abo be tukolera.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> Tulina okwegatta wamu mu migaato gy’obumu nga bwa Kristo; olwo emirimu gyaffe tegijja kuba bya bwereere. Musike emiguwa mu ngeri emu, era temuleeta kutabagana. Mubikkulire amaanyi ag’agatta agali mu mazima, era kino kijja okukosa nnyo emitima n’ebirowoozo by’abantu. Mu bumu mwe muli amaanyi.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> Kino si kiseera kya kussa ku mutwe nsonga entono ez’enjawulo ezitali za mugaso. Singa waliwo abamu abatalina enkolagana ey’amaanyi era ey’obulamu n’Omukama, ne balaga ensi obunafu mu bumanyirivu bwabwe obw’obuKristayo, abalabe b’amazima abatutunuliriza okumpi banaakikozesereza nnyo, era omulimu gwaffe gunaaziyizibwamu. Ka bonna bakulaakulanye obuwombeefu, era bayige amasomo okuva eri oyo ali omuwombeefu era ow’omutima ogwetoowaze.

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Ensonga eya ‘the daily’ tekisaanidde kuleeta bikolwa nga ebyo ebikoleddwa. Olw’engeri ensonga eno gye ekwatiddwaamu abantu ku njuyi zombi z’ekibuuzo, empaka zizuukiridde era n’obutabanguko ne buvawo.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> Ekikolwa kya Omukkiriza Larry Smith eky’okubunyisa akatabo akatono akaalimu okusaliramu ab’oluganda be n’okukkiriza kwabwe omusango, tekyakkiriziddwa Katonda. Ate eri Mukadde Prescott ndigamba nti, Mukama takuteekeko ku ggwe omugugu ku nsonga eno.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> Kinnakuwaza nnyo okuwulira nti Mukadde Daniells, nga yamanyi nti waliwo okwaawukana mu birowoozo ku nsonga eno wakati mu baganda baffe abakulembeze, n’agisindika mu maaso, nga bwe kyakolebwa mu bifo ebimu.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> Ab’oluganda baffe abalala tebakulembereddwa magezi, era tebalowoozezza mu ngeri ennyonjo okuva ku kyavaako okutuuka ku kyavaamu ku biva mu kaweefube wabwe ow’okuwagira endowooza zaabwe ku kunnyonnyola ‘the daily.’ Mu kiseera kino nga waliwo okweyawukanamu mu birowoozo ku nsonga eno, ereme kusitulwa. Obutakkaanya bwonna buggwewo. Mu kiseera ng’ekyo, okusirikirira kwe kwogera okw’amaanyi.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> Obuvunaanyizibwa bw'abaddu ba Katonda mu kiseera kino kwe kubuulira Ekigambo mu bibuga. Kristo yajja okulokola emmeeme, era ffe, nga abagaba ekisa kye, twetaaga okutegeeza abatuuze b'ebibuga ebikulu amazima ge ag'alokola. Ebiwandiiko ebitono, ennamba 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Muganda Larry Smith, gwe yali ayogerako, yasunguwala nnyo ku mbeera eno kubanga kitabo kya kitaawe, ‘Daniel and the Revelation,’ kye Prescott ne Daniells baayagala okukiwandiika bupya balyoke bakyuse bye yawandiika ku ‘the daily.’ Muganda Smith yali ng’awanirira amazima, era nga awanirira ne kitaawe. Yateekangako ensengeka ku butakkaanya buno emirundi mingi ng’akozesa ebigambo, ‘mu kiseera kino,’ era okumpi n’enkomerero n’agamba nti, ‘Okutuusa nga waliwo embeera eriwo kati ey’okwawukana mu birowoozo ku nsonga eno, tekiteekebwe mu maaso.’ Amasomero agawaggulu gonna ag’Adaventisimu agayigiriza ‘the daily’ leero, gayigiriza ndowooza ya Setaani. Kya lwatu nti embeera za leero si ze zaaliwo mu kiseera ekyo.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Emulembe ogw’okubiri ogwa Adiventisimu gwatandikira ku bujeemu bwa 1888, era obusamize bw’emyoyo bwasimbibwawo mu bakulembeze. Embeera eyo yaggulawo oluggi eri okweyongera n’okukula kw’obulimba obw’emyoyo obuyitirivu ebyali bigenda okuleeta embeera ey’okwakyawa n’okwawukana, ng’abasajja abali mu bifo eby’obuvunaanyizibwa baasalawo okutumbula byonna bye baalowooza nti by’amazima mu bwabwe. Abasajja nga Daniells, Prescott ne Kellogg baafuuka obubonero mu byafaayo ebyo Ezekyeri bye yalambulula ku bya "bakadde nsanvu," "bakadde ab’ennyumba ya Isirayiri," nga "bakola mu kizikiza, buli muntu mu bisenge by’ekifaananyi kye? kubanga bagamba nti, Mukama tatulaba."

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Mu mulembe ogwo, ababaka b’obubaka bwa 1888, bombi baava ku kkubo mu mpaka, obutabanguko n’okukkiriza mu mizimu, ebyazinga abakadde nsanvu Ezeekyeri be yalaba, abaali bateekako ebifaananyi ku bbugwe bw’Yeekaalu era ne ku bubbugwe bw’emitima gyabwe. Omulimu gw’eby’obulamu gujjibwawo olw’okukkiriza mu mizimu kwa Kellogg, kyokka abakyusakyusa mu Laodicean Adventism bakulembera abatamanyi okukkiriza nti waliwo ekika ky’obuwanguzi ekyava mu buvuyo bw’omu mulembe ogwo. Waliwo embyafaayo ezifaanagana mu mulembe gw’Abalamuzi, nga ekifunze ky’ebyafaayo by’Abalamuzi kigwana bulungi ddala n’ekiseera kino, kubanga olunyiriri olusembayo mu kitabo ky’Abalamuzi lugamba nti:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> Mu biro ebyo tewaaliko kabaka mu Isirayiri: buli omu yakolanga kye yabonanga ng'ekirungi mu maaso ge. Abalamuzi 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Tujja kulaga lwaki ebyafaayo by’Ekitabo ky’Abalamuzi bihwanira n’ebyafaayo by’omulembe ogw’okubiri mu Obudiventisiti nga tugenda mu maaso n’ebiwandiiko bino, naye kyetaagisa okutegeera nti bwe tuba nga tugitunuulira ebyafaayo by’Obudiventisiti obwa Laodikiya, ebyafaayo ebyangu okufuna biweereddwa abo abakola okuddamu okuwandiika ebyafaayo. Mwannyinaffe White ddala teyayagala nsonga eya ‘ekya buli lunaku’ okutabulwamu empaka mu mulembe ogwo, nga mu mazima yayogera nti kitundu kitono ky’abasajja baali bakulembeddwamu ‘bamalayika abaagobebwa mu ggulu’ ne baweebwa omwanya mu lujjudde okutumbula ebirowoozo byabwe ebyakyamu. Naye okugamba nti Mwannyinaffe White wadde olumu yayimirira ku kirowoozo nti kirungi okukuuma ensobi, kikontana ddala n’ebyo bye yakkiriza.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> "Ab'oluganda, nga omubaka wa Kristo mbalabula mwekuume ku nsonga z'ebbali zino, ezisendasenda ebirowoozo okukyama okuva ku mazima. Ensobi tebaawo nga terina kabi. Teetukuza n'akatono, naye bulijjo eleta obutabanguko n'obutakaanya. Kiseera kyonna kya bulabe. Omulabe alina amaanyi amanene ku birowoozo ebitanywezeddwa ddala mu kusaba era ebitasimbiddwa mu mazima ga Baibuli." Obujulirwa, voliyuumu 5, 292.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:30–36.

> Tetulina budde bwa kubuzaabuza. Obiseera eby’okutawaana biri mu maaso gaffe. Ensi etabuddwa omwoyo gw’olutalo. Mangu ddala, embeera ez’okutawaana ez’ogerwa mu bunnabbi ziggya kubeerawo. Obunnabbi obuli mu ssuula ey’ekkumi n’emu eya Danyeri bumaze okutuuka kumpi ku kutuukirira kwo kwonna. Ebingi ku byafaayo ebyabaawo mu kutuukiriza obunnabbi buno bijja kuddamu. Mu luyiriri olw’amakumi asatu wogerwako amaanyi agaalinakuwala, ne gakomawo, ne gasunguwalira endagaano entukuvu; bwe gatyo galikola; era galiddawo ne gateesa n’abo abava ku ndagaano entukuvu. Era amagye galinywera ku ludda lwe, ne bagyonoona Ekitukuvu eky’amaanyi, ne baggya ekiweebwayo ekya buli lunaku, ne bateeka ekintu eky’ennyinyizibwa ekizisa. N’abo abakola bubi okulw’endagaano alibakyusa n’okusendasenda; naye abantu abamanyi Katonda waabwe baliba bagumu, era bakole ebikolwa eby’ekitalo. N’abategeera mu bantu bajja okuyigiriza bangi; naye bajja kugwa n’ekitala, n’omuliro, n’okutwalibwa mu buddu, n’okunyagibwa, okumala ennaku nnyingi. Kale bwe banaagwa, baliyambibwa obuyambi obutono; naye bangi bajja kwegatta ku bo nga babasendasenda. Era abamu ku bategeera bajja kugwa, okubagezesa, okubayonja, n’okubafuula abalongoofu, okutuusa ku biro by’enkomerero; kubanga kikyalindiridde ekiseera ekitegekeddwa. Era kabaka alikola nga bw’ayagadde; era yeekulize, yeeyongere okwekuliriza okusinga katonda yenna, era ayogere ebigambo eby’ewuunyo okunyooma Katonda wa bakatonda, era alibeera nga awangula okutuusa obusungu lwe bunaamalibwawo; kubanga ekasalibwawo kigenda okukolebwa. Danyeri 11:30-36.

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> Embeera ezifaanagana ne ezo ezilambikiddwa mu bigambo bino zijja okubaawo. Tulaba obukakafu nti Setaani mangu nnyo afuna okulamulira ebirowoozo by’abantu abatatya Katonda. Ka bonna basome era bategeere obunnabbi bw’ekitabo kino, kubanga kati tutandise okuyingira mu kiseera eky’okubonaabona ekyogerwako:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> "Era mu biro ebyo Mikaeri, omulangira omukulu ayimirira olw’abaana b’abantu bo, aliyimirira; era walibaawo ekiseera eky’okubonaabona ekitali kyabangawo okuva lwe wabaawo eggwanga okutuusa ku kiseera ekyo; era mu biro ebyo abantu bo balirokorwa, buli omu anaasangibwa awandiikiddwa mu kitabo. Era bangi ku abo abebase mu vuvu v’ensi bajja kuzuukuka, abamu eri obulamu obutaggwaawo, n’abalala eri ensonyi n’okunyoomebwa okutaggwaawo. N’abagezi balimurika ng’obutangaavu bw’eggulu; era abo abaleeta bangi mu butuukirivu balimurika ng’emmunyeenye emirembe n’emirembe. Naye ggwe, ayi Danyeri, ggalawo ebigambo bino, osiime akabonero ku kitabo, okutuusa ku biro eby’enkomerero: bangi balitambulira wano n’ewali, era obumanyi buliyongera." Danyeri 12:1-4. Manuscript Releases, ennamba 13, 394.

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