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# The Book of Daniel - Number Eighty-Six

Ekitabo kya Danyeri - Ennamba amakumi kinaana mu mukaaga

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Okubikkulirwa okw'obunnabbi: Okutegeera okweyongera kw'obumanyi n'obubaka bw'okukaaba okw'ettumbi ly'ekiro

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Tuli mu kukola ku kufaanana wakati w’entambula z’omulayika ow’olubereberye n’ow’okusatu, okusobola okutegeera obulungi kye ‘okweyongera kw’obumanyi’ kye kiyimiririra mu ngeri y’akabonero bwe kibikkululwa mu biro by’enkomerero. Tugezaako okulaga nti kikyimira okweyongera okw’amaanyi kw’amazima, era ku nkomerero kiggwa ku ntikko ng’enkuba ey’oluvannyuma, ye obubaka bw’okukoowoola okw’omu ttumbi ly’ekiro. Nga akabonero, ‘okweyongera kw’obumanyi’ kuva mu Kitabo kya Danyeri, era omwo kulagibwa ng’obumanyi bw’obunnabbi obukebera era obuzalawo ebika bibiri by’abasinza.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Mu 1989 “okweyongera kw’obumanyi” kwaggulwawo, era mu nkomerero kujja kulaga ebika bibiri by’abasinza. Ebika ebyo bibiri biragibwa mu ngeri gye beekwatamu ku bubaka bw’enkuba ey’oluvannyuma. Ababi tebagitegeera so tebagifuna, naye ab’amagezi bagitegeera era bagifuna. Noolwekyo ababi tebalaba lwe yatandika okugwa, era yatandika okugwa nga amawanga gaasunguwala ku Septemba 11, 2001. Tuba twogeredde ku bukulembeze bw’Abadiventisiti ab’e Lawodikiya, ng’obwo bulagibwa mu Ezekyeri essuula ey’omunaana n’ey’omwenda, era ne mu Isaaya essuula amakumi abiri mu munaana. Mu Isaaya “abasajja ab’enyooma” “baafuula obulimba” “ekiddukiro kyabwe” era “beekweka” “wansi w’obulimba.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Noolwekyo, mmwe abanyoomi, abafuga abantu bano ab’omu Yerusaalemi, muwulire ekigambo kya Mukama. Kubanga mugambye nti, tukoze endagaano n’okufa, ne Kuzimu tuli mu kutegeeragana; bwe kinaayitamu ekibonerezo ekirumba n’amaanyi, tekinaatuuka gye tuli; kubanga tukoze obulimba ng’eddukiro lyaffe, era wansi w’obukyamu twekwekedde. Isaaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Abakadde ba Yerusaalemi ab’ennaku ez’enkomerero baalemwa ekigezo ky’okuwummula n’okuzza amaanyi, ekiragibwa mu nkola ya "olunyiriri ku lunyiriri," era ekikkiriza abagezi okutegeera enkuba ey’oluvannyuma ey’ennaku ez’enkomerero, ng’eyolesebwa mu kulabirako okw’ebyafaayo kw’enkuba ey’oluvannyuma mu byafaayo bya Abamillerite. Ekikula eky’obunnabbi eky "abasajja abannyoomi" Isaaya ky’ayogerako nnyo mu kitundu kino, kye bulimba n’obutali mazima mwe beekweka era ne babufuula obuddukiro bwabwe. Noolwekyo, mu kwataganibwa n’ekigezo eky’obubaka bw’enkuba ey’oluvannyuma (okuwummula n’okuzza amaanyi kwe bagaana kuwulira), abakadde ba Yerusaalemi baakkiriza obulimba.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Obubaka bw’enkuba ey’oluvannyuma bujja n’empaka, nga bwe kiragibwa mu Habakkuku essuula ey’okubiri, omukuumi ali eyo bw’abuuza Katonda ky’anaaddamu mu “mpaka” ez’ebyafaayo bye, kubanga ekigambo “reproved” ekiri mu lunyiriri olusooka olw’essuula ey’okubiri kitegeeza “okuwakanibwa.”

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndiyimirira ku mulimu gwange ogw'okukuuma, ne nneesimba ku munara; ndirindirira okulaba ky'anaangamba, n'ekyo kye ndiddamu bwe nnenyebwa. Habakkuku 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Ab’amagezi, mu mpaka ezikwata ku nkuba ey’oluvannyuma, baleeta amazima agalagiddwa nga amayinja ag’omuwendo ga Miller, era nga gano ge mazima ag’omusingi agamanyibwa, agateekebwawo era ne galagibwa abagoberezi ba Miller. Amazima ago galagiddwa nga Kristo, Olwazi lw’Emirembe.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Abo abayimirira ng’abakuumi ba Katonda ku bbugwe bya Sayuuni babeere basajja abasobola okulaba obulabe obuli mu maaso g’abantu, basajja abasobola okwawula wakati w’amazima n’obukyamu, obutuukirivu n’obutali butuukirivu.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Abakadde baleeta obubaka obw’obulimba obw’enkuba ey’oluvannyuma, Isaaya akiraga ng’eky’obulimba era ng’obukyamu. Mu Ezekyeri essuula ey’omunaana, ebyafaayo biraga ekiseera abakadde ba Yerusaalemi lwe bavuunamira enjuba, era ne bafananyizibwa n’abo abakiweebwa akabonero ka Katonda mu ssuula egiddako. Ekikolwa eky’amazizo eky’okusatu (omulembe), kiyimirira obubaka obw’obulimba obw’enkuba ey’oluvannyuma, nga kirabikirwa mu "kukaabira Tammuzi." Mu mulembe ogw’okusatu ogw’Abadiventisi, ogw’atandika mu 1919, "bulimba" bwayingizibwa nga buyungiddwa n’enjiri ey’obulimba eyayolesebwa mu lwatu eya W. W. Prescott ku Lukungaana lwa Bayibuli lwa 1919. Obwo "bulimba" nsonga ey’enjawulo ey’omulembe ogw’okusatu, era obwo "bulimba" gwe musingi ogw’obukyamu ogw’obubaka obw’obulimba obw’enkuba ey’oluvannyuma, ogulabikirwa mu "kukaabira Tammuzi."

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Kikulu okussaamu obudde okulambulula ‘obulimba’ obuli mu bunnabbi, kubanga ‘obulimba’ y’ensonga enkulu lwaki ObuAdiventisi obw’e Laodikiya tebulaba okweyongera kw’amagezi mu 1989. ‘Obulimba’ bwe buno nti ‘eky’obulijjo’ mu Kitabo kya Danyeri kiyamiririra omulimu gwa Kristo ogw’obusaserdooti mu Weema Entukuvu. Okukozesa ‘eky’obulijjo’ mu ngeri ey’obunnabbi ng’omulimu gwa Kristo ogw’obusaserdooti mu Weema Entukuvu, kye nteekateeka y’obunnabbi ey’obulimba era etali ntuufu, naye ‘obulimba’ tekukoma ku kukyusa mu bukyamu ‘eky’obulijjo’ okuba akabonero k’obunnabbi; kirimu era ‘obulimba’ ekigamba nti Sister White yakkiriziganya n’enteekateeka eyo ey’obulimba, era ne bakozesa obulimba obwo okunyweza enteekateeka etali ntuufu nga mazima ageesimbiddwa.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Okutegeera okutaliimu nsobi kw’eminnyiriri mukaaga egyasembayo egy’essuula kkumi n’emu mu Danyeri, kwafaananyizibwa n’eminnyiriri okuva ku amakumi asatu okutuuka ku amakumi asatu mu mukaaga; era bwe Sister White bw’alambulula okutuukirizibwa okujjuvu kw’essuula kkumi n’emu mu Danyeri, agamba nti “embeera enfaananako n’ezo ebyannyonnyolwa” mu minnyiriri okuva ku amakumi asatu okutuuka ku amakumi asatu mu mukaaga “zijja kuddamu okubaawo.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Okukozesa ennyonnyola entali ntuufu ey’ekigambo “the daily” kuleeta enteekateeka y’ebyafaayo etali ntuufu. Ebyafaayo ebiragiddwa mu Danyeri essuula 11, ennyiriri 30 okutuuka ku 36, birimu okuggibwawo kwa “the daily.” “The daily” kiyinza okutegeerwa mu ngeri bbiri: ennyonnyola y’Abamileraiti oba ennyonnyola ya Prescott ne Daniells. Okusinziira ku ennyonnyola erondeddwa, wajja kuleetebwa enteekateeka z’ebyafaayo ebbiri ez’enjawulo.

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

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

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Okusinziira ku kutegeezebwa kw’Omwoyo, ebyafaayo eby’obunnabbi ebyalagiddwa mu lunyiriri luno, nga biyingiramu n’olunyiriri lw’amakumi asatu, n’ennyiriri okuva ku amakumi asatu mu bbiri okutuuka ku amakumi asatu mu mukaaga, bigenda kuddamu mu nnyiriri okuva ku amakumi ana okutuuka ku amakumi ana mu ttaano eza Danieri ekkumi n’emu.

> “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.]

> Obunnabbi obuli mu Danyeri essuula ey’ekkumi n’emu buli kumpi okutuuka ku kutuukirizibwa kwabwo okusembayo. Ebitundu bingi eby’ebyafaayo ebyatuukawo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu. Mu lunyiriri olw’amakumi asatu wogerwako ku buyinza obujja okunakuwala, [Danyeri 11:30-36 byasomerwa.]

> “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.

The verse where we find “the daily,” is verse thirty-one.

Olunyiriri mwe tusanga "the daily," kye olunyiriri olw’amakumi asatu mu emu.

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

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

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

"Amagye" ag'omu olunyiriri gayimirira ku "luuyi lwe." "Amagye" ge buyinza, era n'oyo gwe "gayimirira" naye ye buyinza. "Amagye" ag'omu olunyiriri ge "gayimirira ku luuyi lwe," era "amagye" "gawonona ekitukuvu eky'amaanyi," era "amagye" "gaggyawo ekya bulijjo," ate era "amagye" "gateekaawo ekiggulubbi ekizikiriza." Mu Kkubulirwa essuula ey'ekkumi n'asatu, "omusota," gwe Roma ey'obupagani, awa obwa Paapa ebintu bisatu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Era ensolo gye nnalaba yali ng’engo, amagulu gaayo nga amagulu g’eddubu, n’akamwa kaayo nga akamwa k’empologoma; ne ddalagooni n’amuwa obuyinza bwe, n’entebe ye, n’obuyinza obunene. Okubikkulirwa 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Sister White alambulula ensolo efaanana ng’engo ng’obwa Papa, era mu mutwe ogw’ekkumi n’ebbiri alambulula nti ekiyoka kye byombi: Sitaani ne Roma ey’obupagani.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> "Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Mu luyiriri olw'okubiri, mu ssuula ey'ekkumi n'esatu ey'Okubikkulirwa, Roma ey'obupagani yawa obukulembeze bwa Papa amaanyi g'eggye gaayo, "ebyokulwanyisa byagyo," nga batandikira ku Clovis, kabaka w'Abafranko (Bufalansa), mu mwaka gwa 496. Roma ey'obupagani yawa Roma ya Papa entebe y'obuyinza mu mwaka gwa 330, lwe kabaka Constantine yasenguka okuva mu kibuga kya Roma n'atwala ekibuga ekkulu ky'obufuzi ky'Roma ey'obwakabaka mu kibuga kya Constantinople. Roma ey'obupagani yawa obuyinza bw'ebyobufuzi eri obukulembeze bwa Papa mu mwaka gwa 533, lwe Justinian yawa ekiragiro ekyalaga nti obukulembeze bwa Papa ye mutwe gw'amakanisa gonna, era ye alongoosa abajeemu mu by'eddiini.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Mu kitundu ekya amakumi asatu mu emu, "emikono" egyayimirira ge magye ga Roma ey’obusenzi, agaayimirira ku lw’Obwa Paapa nga gatandikira ne Clovis mu mwaka gwa 496. Ku kikolwa kino Obwa Paapa bulangirira Bufalansa nga "omubereberye w’Ekkanisa Katoliki," era oluusi nga "muwaala omukulu w’Ekkanisa Katoliki." Mu kitundu ekya amakumi asatu mu emu, Constantine bwe yasalawo etteeka erya Sande mu mwaka gwa 321, era n’akyusa ekitebe ky’obwakabaka okuva mu kibuga kya Roma n’akitwalira mu kibuga kya Kkonsitantinopoli mu mwaka gwa 330, obwakabaka obwali butaawangulwa ne butandika okwabulwa amaanyi, kubanga amakondeere ena agasooka ag’Okubikkulirwa omutwe ogw’omunaana gaatandika olutalo olw’okweyongera okulwanyisa Obwakabaka bwa Roma. Okulumba okwakolebwa Ababarabaani ne Genseric kwasentalira ku kibuga kya Roma, ekyali nga tekunnaba kufika ku mwaka gwa 330, "ekifo ekitukuvu eky’amaanyi" ky’Obwakabaka bwa Roma. Okuva mu mwaka gwa 330 okweyongerayo, entalo z’abalumbi ab’ensiko zaali "okwonona ekifo ekitukuvu eky’amaanyi," okutuusa lwe "emikono" gya Roma ey’obusenzi ne giyimirira ku lw’Obwa Paapa, nga kutandikira mu mwaka gwa 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Si kyokka nti Roma ey’obupagani yawaddira Obupapa ebintu bisatu: obuyinza bw’amagye, obuyinza obw’ebyobwannansi, n’entebe y’ekibuga kya Roma; naye era yaggyawo ennyanga ssatu eri Roma ey’Obupapa.

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

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

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Empondo ssatu ezaali za "kubajjibwaamu" mu Danyeri essuula ey'omusanvu, zaayimiriranga obuyinza busatu obw'ekikulu ebyali biziyiza obwa Papa okufuna obuyinza. Eyasembayo ku z'empondo ezo ssatu yaggyibwawo bwe baagoba Abagoti mu kibuga kya Roma mu mwaka gwa 538. Baagobebwa mu kibuga n'"emikono" gya Roma ey'obupagani, kubanga egyo "mikono" gyali okuteeka obwa Papa (ekivve ekizikiriza) ku ntebe y'obufuzi bw'ensi eyali emanyiddwa mu kiseera ekyo mu mwaka gwa 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Olunyiriri olw’amakumi asatu n’emu mu Danyeri essuula kkumi n’emu, lulaga ebintu bina “emikono” (Roma ey’abapagani) bye baali bagenda okukola. Baali bagenda “okuyimirira” ku ludda lw’obwa Papa, nga bwe baakikola mu mwaka gwa 496. Baali bagenda okuyonoona “ekifo ekitukuvu eky’amaanyi” nga kiyimiririzibwa entalo z’eggye ezakolerwa ku kibuga kya Roma okumala okumpi n’emyaka ebikumi bibiri. Baali bagenda “okuteeka” obwa Papa ku ntebe y’ensi mu mwaka gwa 538, era baali bagenda “okuggyawo ekya bulijjo.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Ekigambo ky’Olwebbulaniya ekivvunulwa ng’ “take away” mu lunyiriri olwo (sur) kitegeeza “okuggyawo”. Okutuuka mu mwaka gwa 508, obuwakanya obwava mu businza bw’Abapagani obwaliwo mu Bwakabaka bwa Luumi, obwabadde bukolera okuziyiza Obwapapa okutuuka mu buyinza, bwali bumaze kuwangulwa ddala ne buteekebwa wansi w’obugabe, oba bumaliddwaawo.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Okulambulula "ekya bulijjo" ng’obuweereza bwa Kristo mu Weema Entukuvu kwe kukozesa enkyamu, naye omulimu ggwennyini ogwatuukirizibwa mu byafaayo bya Baadiventisti eby’e Lawodikiya, ogwalangirira okukozesa okwo enkyamu ng’amazima, gwali gusinziira ku "kirimba" eky’enjawulo ekyatuukirizibwa mu mulembe ogw’okusatu ogwa Buadiventisti. Obulagirizi bwa Sister White nti ebyafaayo by’ennyiriri amakumi asatu okutuuka ku amakumi asatu mu mukaaga bijja okuddibwamu mu kutuukirizibwa okw’enkomerero kw’Essuula kkumi n’emu eya Danyeri, bwakikola nga tekisoboka eri "abanyoomi" abafuga Yerusaalemi okuteeka ennyinyonnyola ku lunyiriri amakumi asatu mu gumu nga mu kiseera kye kimu tebaagaana Omwoyo gw’Obunnabbi.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Abasajja abenyooma” bayigiriza nti obwa Paapa bwaggyawo okutegeera okw’amazima ku buweereza bwa Kristo mu Weema entukuvu, nga bwayingiza Misa ey’obwa Paapa, era Misa eyo kye ky’obulimba ekyeefaananyiriza omulimu gwa Kristo mu Weema entukuvu ey’omu ggulu. Bwe kiba nti kino kye kitegeeza ddala “ekya buli lunaku,” olwo “amagye” ag’ayimirira mu luyiriri amakumi asatu n’emu gandiba nga ge obwa Paapa; kubanga enteekateeka y’ebigambo eby’omu luyiriri olwo esaba nti “amagye” ge maanyi agaggya “ekya buli lunaku.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Okusobola okunyweza engero zaabwe ez’obulimba, bagamba nti obwa Papa (eby’okulwanyisa) bwayonoona Ekitukuvu eky’omu ggulu ekya Kristo. Ekigambo ky’Olwebbulaniya ekikyusiddwa ng’ ‘ekitukuvu (miqdash) eky’amaanyi’ kisobola okutegeeza oba ekitukuvu kya bapagani oba Ekitukuvu kya Katonda. Ssinga Daniyeri yabadde ayagala okulaga nti Ekitukuvu kya Katonda kyandiyonoonebwa obwa Papa, yandikozezza ekigambo ky’Olwebbulaniya ‘qodesh’, ekiraga Ekitukuvu kya Katonda kyokka. Kale, kiragiddwa wa mu Baibuli oba mu Omwoyo ogw’Obunnabbi nti Ekitukuvu eky’omu ggulu kyayonoonebwa oba kijja okuyonoonebwa obwa Papa?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Mazima ddala, ebibi by’Abakristaayo biteekebwamu mu bitabo eby’ekifo ekitukuvu eky’omu ggulu, naye ekifaananyi ekyo tekitegeeza nti ekifo ekitukuvu kya Katonda kyaswazibwa. Okutukuza ekifo ekitukuvukwalaga okutukuza ebitabo eby’ebyawandiiko ebiri mu kifo ekitukuvu. Era, obuyinza bwa Papa tebwabadde bwa Kikristaayo n’akatono, kale tebwawandiikibwa mu bitabo by’omusango ogw’okunoonyereza. Omusango gwokka ogumanyiddwa ku obupapa ye okusala omusango okussa mu nkola okw’obusungu bwa Katonda.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Emikono” era gyanditeekawo “ekintu eky’ensonyi ekizikiriza”; ekyo kyandiba obuyinza ki? Obufuzi bwa Papa bwateekawo obuyinza ki? Era obuyinza ki bwe buli mu ntandikwa ddala y’olunyiriri lw’amakumi asatu n’emu, obufuzi bwa Papa lwe bwayimirira ku lulwo?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Abatasomye mu buAdiventisiti bwa Lawodikiya, abaateeka obulamu bwabwe obutaggwaawo mu ngalo z’abasajja abamanyiddwa nti tebasobola kusoma ekitabo ekyasibiddwa, bayinza okunyumirwa nga amatu gaabwe agakulumira gakkakkanyizibwa mu ngeri eyo eyonoonese ey’okukozesa Ebyawandiikibwa, naye kisinga obusirusiru okugerageza okutwala ebyafaayo bye balina okulaga okuwagira ensobi yaabwe ne babikwatanya n’ennyiriri mukaaga ez’enkomerero eziri mu kitundu eky’ekkumin’emu ekya Danyeri.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Mu byafaayo ebyatuleese okutuuka ku kugwa kwa Soviet Union, ekiyinza okulagibwa ng’ekiyimirirwa “Kabaka w’Obukiikaddyo” mu Danyeri essuula 11, olunyiriri 40, amaanyi g’amaggye ga Amerika gaayimirira okuluwanirira obwa Papa, nga Ronald Reagan yakola endagaano ey’ekyama ne Anti-Kristo ow’obunnabbi bwa Bayibuli. Mu kukikola bwe kityo, kyalaga nti okuwakanira kwonna okw’Abaprotestanti eri okutumbulwa kw’obwa Papa kwabadde kumaliddwaawo mu Amerika, ng’ekyo kye kyalabirwako mu kujjibwawo okw’okuwakanya okw’obupagani mu mwaka 508. Kabaka w’Obukiikakkono (obwa Papa) mu kyawandiikibwa kyasooka okusangula Soviet Union mu 1989, era n’akikola nga yegattiddeko ne “emigaali” ne “abeebagala embalaasi,” ebyo ebikiikirira amaanyi g’amaggye ga Amerika, era n’amaanyi g’eby’enfuna ga Amerika nga bikiikiriddwa “ebyombo.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Amerika ye “emikono” eyayimirira ku lwa obwa Papa. ObuProtestanti bwaggibwawo, nga bwe kyavaawo n’okuwakanya kw’obupagani ne kuwangulwa okutuuka mu mwaka gwa 508. Mu olunyiriri lwa amakumi ana mu emu, Amerika ejja okuwangulwa obwa Papa, era Ssemateeka wa Amerika, oguli “ekifo ekitukuvu eky’amaanyi” eky’Amerika, gujja okusangulwawo ng’Amerika bw’eteeka Kabaka w’Obukiikakkono (obwa Papa) ku ntebe y’ensi, nga bwe yakola Loma y’abapagani mu 538. Bw’oba nga osoma ebyawandiiko ku kibanja kino kya yintaneeti, osobola okuwanula magazini The Time of the End, era osome okwanjula okwawumpu nnyo ku mirunyiriri mukaaga egy’oluvannyuma mu Danyeri 11, naye kaakano tukiraga nti okutegeerekebwa nti “ekya bulijjo” kye buweereza bwa Kristo mu Weema entukuvu, kwe kukozesa akabonero mu ngeri enkyamu. Tukikola okulaga nti okukozesa enkyamu kuno kwaletebwa ku Adaventisimu wa Laodikiya olw’obulimba obwakolebwa mu bugendererwa.

We will continue to consider the prophetic lie in the next article.

Tujja okwongera okwekenneenya obulimba obw'obunnabbi 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.

> Tetulina budde bwa kumalawo bwereere. Ebiseera eby'obuzibu biri mu maaso gaffe. Ensi ezzunguziddwa omwoyo gw'entalo. Mu bbanga ttono, embeera ez'obuzibu ezayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obw'omu mutwe ogw'ekkumi n'emu ogwa Danyeri busembye okutuuka ku kutuukirizibwa kwabwo okutuukirira ddala. Ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kw'obunnabbi buno bijja kuddamu okubaawo.

> “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.

> Mu kyawandiiko ekya 30 kyogerwako ku maanyi ag’agambibwa nti ‘anaasunguwalizibwa, n’addayo, n’alina obusungu ku ndagaano entukuvu: era bw’atyo anaakolanga; era anaakomawo, n’ategeeragana n’abo abava ku ndagaano entukuvu. Era amaanyi g’eggye ganaayimirira ku ludda lwe, ne bayonoona ekifo ekitukuvu eky’amaanyi, ne baggyawo ebiweebwayo eza buli lunaku, ne bateeka ekibi ekizikiriza. Era abo abakola ebibi ku ndagaano anabuzabyuza okubagwagwaza: naye abantu abamanyi Katonda waabwe banaanywera, ne bakola eby’amaanyi. Era abategeera mu bantu banaayigiriza bangi: naye banaagwa mu kitala ne mu muliro, mu busibe n’omu by’okunyaga, ennaku nnyingi. Era bwe banaagwa, banaayambibwa obuyambi obutono: naye bangi banaabegattako nabo nga babagwagwaza. Era abamu ku b’amagezi baabwe banaagwa, okubageza, n’okubayonja, n’okubafuula abeeru, okutuusa ku biro eby’enkomerero: kubanga kikyali mu kiseera ekyateekebwawo. Era kabaka anaakolanga ng’okwagala kwe bwe kuli; era yeeyongera okwewa ekitiibwa, n’ayeezimbira waggulu okusinga katonda yenna, n’ayogera ebyewuunyisa okujeemera Katonda wa bakatonda, era anaawangula okutuusa obusungu bwe bunaatuukirizibwa: kubanga ekyasalirwawo kinaakolebwa.’ 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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