Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma eteekawo ekibonekerwa, era Roma ebikkulibwa mu "ekiseera" kyayo. Kino kye kigambo kya Sister White mwe ategeeza ekiteekwa okutegeerwa ng’ekirabika bulungi:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Omukama teddaamu bintu ebitali bya makulu nnyo,” era “ebiseera” ebikwatagana ne Rooma byogerwako emirundi n’emirundi. Kya “makulu nnyo” okutegeera “ekiseera” ekikwatagana ne Rooma, kubanga ekyo kye kiraga Rooma ng’ensonga eteekawo okwolesebwa. Emirundi musanvu emyaka lukumi mu bibiri mu nkaaga egy’obufuzi bwa bapapa gyogerwako butereevu mu Danyeri ne Okubikkulirwa.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Era anaayogera ebigambo ebikulu okumusoomooza Oyo Ali Waggulu Ennyo, era anakoowaza abatukuvu ba Oyo Ali Waggulu Ennyo, era alowooza okukyusa ebiseera n’amateeka; era balimuwa mu mukono gwe okutuusa ekiseera n’ebiseera n’ekitundu ky’ekiseera. Danyeri 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Era ne mpulira omusajja ayambadde olugoye olw’obulirini, eyali waggulu w’amazzi g’omugga, bwe yawanika omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo abeera emirembe gyonna nti kinaabeerawo ebbanga, amabbanga, ne kitundu ky’ebbanga; era bw’anaaba amalirizza okusasaanya amaanyi g’abantu abatukuvu, ebyo byonna binaaba biwedde. Danyeri 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Naye ekiwalo ekiri ebweru w’ekkalu okireke, tokipima; kubanga kiweebwa eri Ab’amawanga; era ekibuga ekitukuvu balikikanyagira wansi w’ebigere emyezi amakumi ana mu ebiri. Okubikkulirwa 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Era ndiwa amaanyi eri abajulirwa bange babiri, era banaalagula ennaku lukumi n’ebikumi bibiri ne nkaaga, nga bambadde ebibukutu. Okubikkulirwa 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Ate omukazi n’adduka n’agenda mu ddungu, gy’alina ekifo ekyategekeddwa Katonda, nga alissibwa eyo ennaku 1,260. Okubikkulirwa 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Era omukazi y’awaiddwa ebibawa bibiri by’enkunguzi ennene, alyoke abuuke mu ddungu, mu kifo kye, gy’agabirirwa okumala ebbanga, n’ebibanga, n’ekitundu ky’ebbanga, okuva mu maaso g’omusota. Okubikkulirwa 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Era yaweebwa akamwa akayogera ebigambo ebikulu n’ebikolimibwa; era n’aweebwa obuyinza okugenda mu maaso okumala emyezi amakumi ana mu ebiri. Okubikkulirwa 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Okunukuwako omusanvu okutereevu kunnyonnyola engeri ez’enjawulo ez’obunnabbi ezikwata ku Roma. Mu bigambo ebyo mwe Roma erabisibwa. Sister White agattako nti ebiseera bino nabyo byimiririzibwa ng’ ‘emyaka esatu n’ekitundu’ oba ‘ennaku 1260.’ Tosanga ‘emyaka esatu n’ekitundu’ newaakubadde ‘ennaku 1260’ mu Bayibuli. Sister White ky’akoze kwe kukozesa bwokka okubala okw’okunukuwako omusanvu ng’okusinziira ku byo.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

Mu essuula 13 (ennyiriri 1-10) wategeezerwa ekisolo ekirala, ‘efaanana ng’enngo,’ omusota omukulu gwe yamuwa ‘amaanyi ge, n’entebe ye, n’obuyinza obukulu.’ Akafaananyi kano, nga abasinga mu Ba-Protestanti bwe bakkiriza, kakiimira Obwa Paapa, obwasikira amaanyi, entebe n’obuyinza ebyali by’Obwakabaka bwa Loma eby’edda. Ku kisolo nga ky’enngo kyagambibwa nti: ‘Yawaŋŋangibwa akamwa akayogera ebikulu n’obukolima.... Era yaggulawo akamwa ke mu bukolima eri Katonda, okukolima Erinnya Lye, ne Weema ye, n’abo ababeera mu ggulu. Era yawaŋŋangibwa okulwana n’Abatukuvu, n’okubawangula: era n’awaŋŋangibwa obuyinza ku bika byonna, n’ennimi, n’amawanga gonna.’ Obunnabbi buno, obufaanagana nnyo n’okunnyonnyola kw’enyanga entono eya Danyeri essuula 7, bulaga ddala nti bwogera ku Obwa Paapa.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

‘Yaweebwa obuyinza okweyongerayo okumala emyezi amakumi ana mu ebiri.’ Era, nnabbi agamba, ‘Nalaba omu ku mitwe gye ng’alumiddwako ekiwundu eky’okufa.’ Era nate: ‘Atwala abantu mu busibe aligenda mu busibe; atta n’ekitala alina okuttibwa n’ekitala.’ Emyyezi amakumi ana mu ebiri gimu ne ‘ekiseera, n’ebiseera, n’ekitundu ky’ekiseera,’ emyaka esatu n’ekitundu, oba ennaku 1260, eza Danieri 7—ekiseera mwe obuyinza bwa paapa bwateekwa okunyigiriza abantu ba Katonda. Obudde buno, nga bwe byogereddwa mu emitwe egyasooka, bwatandika n’obuyinza obukulu bw’ekitebe kya Paapa mu A.D. 538, ne buggwa mu 1798. Mu kiseera ekyo Paapa yakwatibwa n’eggye ly’Abafalansa, obuyinza bwa paapa bwafuna ekiwundu eky’okufa, era obunnabbi ne buntuukirira, ‘Atwala abantu mu busibe aligenda mu busibe.’ Okulwanagana Okukulu, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Nga tulina obuyinza obw’okutegeezebwa obukkiriza ne okutwala emyaka esatu n’ekitundu okuba "ekiseera" eky’ "ekibikkula" Loma, ebigambo ebirala eby’omu Bayibuli ebikwata ku Loma bivaayo.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Naye mbagamba amazima nti, bannamwandu bangi baali mu Isirayiri mu nnaku za Eriya, eggulu bwe lyaggalwawo emyaka esatu n’emyezi mukaaga, enjala ennene n’eba mu nsi yonna. Lukka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Emyaka esatu n’ekitundu egy’Eriya gikwataganya ekiseera ekyo ne Yezeberi, ye akabonero ka Roma ey’obupapa mu kkanisa eya Tiyatira.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Naye nnina ebimu ku ggwe, kubanga okukkiriza omukazi oyo Yezaberi, eyeeyita nnabbi omukazi, okuyigiriza n’okulimbya abaddu bange bakole obwenzi, era balye ebiweereddwayo eri ebifaananyi. Era nnamuwa ebbanga alyoke yeenenye olw’obwenzi bwe; naye teyenenya. Okubikkulirwa 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

"Ekiseera" ekyawaweebwa eri ekkanisa ey'okuna, eyakiikirirwa Yezebeli, era kye "ebbanga."

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Eriya yali muntu nga ffe, era n’asaba ennyo obutannakuba mvula; ne watakuba mvula ku nsi okumala emyaka esatu n’emyezi mukaaga. Yakobo 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Mu kunnyonnyola nti emyesi amakumi ana mu bbiri gikwatagana n’ennaku lukumi mu bikumi bibiri mu nkaaga, Sister White ategeeza nti ekiseera ekyo kye bayita ‘ennaku ezo,’ ze Kristo yayogerako.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

Ebiseera wano ebyogeddwako—‘emyeezi amakumi ana mu bbiri,’ n’ ‘ennaku lukumi mu bikumi bibiri mu nkaaga’—bye bimu, byonna biraga ekiseera ekkánisa ya Kristo we yalina okunyigirizibwa okuva e Roma. Emyaka 1260 egy’obulamuliro bwa Papa gyatandika mu mwaka gwa 538 A.D., era n’olwekyo ne gaggwa mu 1798. Mu kiseera ekyo eggye erya Bufalansa lyayingira e Roma ne likwata Papa ne limufuula omusibe, era n’afa mu buwaŋŋanguse. Wadde nga Papa omulala yalondebwa mangu oluvannyuma, obukulembeze bw’Obwa Papa tekyasobodde nate okukozesa obuyinza bwe bwe bwalina edda.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

Okutulugunyizibwa kw’ekkanisa tekwayongerera mu kiseera kyonna eky’emyaka 1260. Katonda, olw’okusaasira kwe eri abantu be, yafupya ebbanga ly’okukemebwa kwabwe okunyooka ng’omuliro. Nga yabuulira edda ku ‘nnaku ennene’ ezinaasanga ekkanisa, Omulokozi yagamba: ‘Singa ennaku ezo te zifupizibwa, tewandisigalawo muntu yenna alokoka; naye olw’abaalonde, ennaku ezo zijja kufupizibwa.’ Matayo 24:22. Olw’obuyinza bw’Okutereeza, okutulugunyizibwa kwaggwaawo nga tekunnatuuka mu 1798. Olutalo Olukulu, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristo ne Sister White balaga nti ekigambo "ennaku ezo" kye "ekiseera" ekirambulula Roma ey'obupapa. Danyeri bw'ayogera ku kutulugunyizibwa okwaddirira okuteekebwawo kw'obupapa ku nnamulondo y'ensi mu luyiriri 31 olw'essuula 11, ayita ekiseera ekyo eky'okutulugunyizibwa "ennaku nnyingi".

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. Daniel 11:31–33.

Era amaanyi g’eggye ganaayimirira ku ludda lwe, ne bayonoona ekifo ekitukuvu eky’amaanyi, ne baggyawo ekiweebwayo kya buli lunaku, ne bateeka ekyennyinyisa ekireeta okuzikirira. Era abo abakola obubi okujeemera endagaano alibayonoona n’ebisendesendo; naye abantu abamanyi Katonda waabwe baliba ba n’amaanyi, ne bakola ebikolwa ebikulu. Era abo abategeera mu bantu baligunjula bangi; naye baligwa n’ekitala, ne mu muliro, ne mu kutwalibwa mu bwaŋŋanguse, ne mu kunyagibwa, ennaku nnyingi. Danyeri 11:31-33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roma ebikkulibwa mu kukwatagana n’ekiseera ky’obunnabbi ekyegattiddwaakyo; kye kiva ku nti Pawulo agamba nti “omusajja w’ekibi” alibikkulibwa mu “kiseera kye”. Ensonga nti Roma ekakasa olubonekeera, era olubonekeera olwo bwe tutalumanya ne tutegeera twazikirira, ye eraga lwaki ekiseera ekyo ky’obunnabbi kiragibwa emirundi mingi era mu ngeri nnyingi, kubanga Katonda “tadda mu kuddamu ebintu ebitali bya bukulu bungi.” Mu nnyiriri ezisooka, enkomerero y’ekiseera ekyo nayo eragiddwa.

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. Daniel 11:33–35.

Abo abategeera mu bantu baligunjula abangi; naye baligwa n’ekitala, n’omuliro, n’okubatwalibwa mu buwaŋŋanguse, n’okunyagibwa, ennaku nnyingi. Era bwe baligwa, balyambibwa obuyambi obutono; naye bangi balibegatta nabo n’ebigambo eby’okugwagwaza. Era abamu ku abo abategeera baligwa, okubagezesa, okusunsula, n’okubatukuzza, okutuusa ku biro eby’enkomerero; kubanga ekyo kikyali ekiseera ekiteekeddwawo. Danyeri 11:33-35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

"Ekiseera eky’enkomerero" "kikyali kya kiseera ekitegekeddwa." Erya Olwebbulaniya "ekitegekeddwa" ye "moed," era litegeeza ekiseera ekitegekeddwa oba okusisinkana okutegekeddwa. Obukulu bw’ekigambo "ekiseera ekitegekeddwa," mu kitabo kya Danyeri bulabikira olw’engeri gye kyogerebwaako emirundi mingi. Abadiventisti ba Lawodikiya batono nnyo, oba nga tewali na omu, bamanya nti 1989 yali "ekiseera eky’enkomerero," era n’olwekyo 1989 yali ekiseera ekitegekeddwa. Kyali ekiseera ekiteekebwawo Katonda, nga yajja okuggulawo obumanyi obwali bukisiddwa olw’ekitambuza kya 144,000. Olw’ensonga eno, ekitabo kya Danyeri kiwa obujulizi obulaga nti "ekiseera ekitegekeddwa" kiraga okutuuka kw’ "ekiseera eky’enkomerero". Mu Danyeri 8, akabonero kano ak’obunnabbi kalambikiddwa.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Ne mpulira eddoboozi ly’omusajja okuva wakati w’emabbali g’omugga Ulai, ne liyita ne ligamba nti, Gabuliyeri, tegeereza omusajja ono okubonekerwa. Awo n’ajja okumpi gye nnali nnyimiridde; era bwe yajja, ne ntinya, ne ngwa amaaso wansi; naye n’aŋŋamba nti, Tegeera, ai mwana w’omuntu; kubanga okubonekerwa kuli ku biro by’enkomerero. Awo bwe yali ayogera nange, nnali mu tulo tungi, amaaso gange nga gatunudde ku nsi; naye n’ankoma, n’anteeka nnyimiridde bulungi. N’agamba nti, Laba, ndikumanyisa ebiribaawo mu kitundu eky’obusungu eky’enkomerero ddala; kubanga mu biro ebyateekebwawo enkomerero eribaawo. Danyeri 8:16-19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Nga bwe kiri mu ssuula ey’ekkumi n’emu, ekigambo "enkomerero," ekiri mu "ekiseera eky’enkomerero" mu nnyiriri zino, kiva ku kigambo kya Olwebbulaniya ekirala, si kye kivunulwa "ekyateekebwawo." Ekiseera eky’enkomerero kiraga ebbanga eriritandika ku kiseera ekyateekebwawo. "Ekiseera ekyateekebwawo" (moed) kwe kuteekebwawo, ate "ekiseera eky’enkomerero" (ekigambo ky’Olwebbulaniya "gets") kya bbanga ly’ekiseera, eritandikira ku kiseera ekyateekebwawo. Kye "kiseera" ekiraga Loma, era ekyo "kiseera" kya mugaso nnyo, okutuusa ng’enkomerero y’ebbanga eryo ly’ekiseera, n’ebbanga erijja oluvannyuma lw’enkomerero y’ekiseera ekyo, biragiddwa abajulizi abenjawulo. Mu kitabo kya Danyeri essuula ey’ekkumi n’emu, olunyiriri amakumi abiri mu nnya, Loma ey’obupagani eragibwa ng’efuga ensi okumala "ekiseera."

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Ekiseera” eky’ekifananyi kye emyaka 360, kubanga mu mwaka gwa Bayibuli mulimu ennaku 360. Roma ey’obupagani yafugira mu “kiseera” kimu, ate Roma ey’obwa Papa yafugira mu “kiseera, ebiseera n’ekitundu ky’ekiseera.” Roma y’omulembe guno efugira mu “ssaawa” ey’ekifananyi, oba “emyyezi amakumi ana mu bbiri” egy’ekifananyi. Tewali kiseera ky’obunnabbi oluvannyuma w’omwaka gwa 1844, kale “ssaawa” ne “emyyezi amakumi ana mu bbiri” kye kiseera okuva ku tteeka lya Ssande erijja mangu okutuuka ku kuggwaawo kw’ekiseera ky’okugezesebwa ky’abantu. Naye Roma ey’obupagani yafugira waggulu ddala okuva ku Lutalo lwa Actium mu mwaka 31 nga Kristo tannazaalibwa, okutuusa lwe Constantine yakyusa ekitebe ky’obwakabaka n’akitwala e Constantinople mu mwaka 330. Tumanyi nti ebigambo ebigoberera biyogera ku Roma ey’obupagani, kubanga Kristo alabisibwa ng’ “Omulangira w’Endagaano” “anamenyebwa” lwe yabambibwa ku musaalaba. Obuyinza obwali bufuga mu kiseera ekyo bwali bwa Roma ey’obupagani, kale ebyawandiikibwa byetugenda okukebera kati biraga Roma ey’obupagani.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Mu kifo kye anaayimiriramu omuntu anyoomeddwa, gwe batawa ekitiibwa ky’obwakabaka; naye anajja nga mirembe, n’afuna obwakabaka n’obukuusa. Era amaanyi ng’amataba galibasangula okuva mu maaso ge, ne bamenyeka; weewaawo, era n’omulangira w’endagaano. Oluvannyuma lw’omukago ogukolebwa naye alikola mu bukuusa; kubanga alijja n’afuuka w’amaanyi n’abantu abatono. Alingira nga mirembe ne mu bifo eby’omugagga ennyo eby’essaza; era alikola ebyo bajjajja be tebakolanga, so n’abajjajja ba bajjajja be tebakabikola; alibasaasaanya mu bo omunyago, n’ebintu eby’okunyaga, n’obugagga; weewaawo, era alitereeza enteekateeka ze ku ebigo eby’amaanyi, okumala ekiseera. Danyeri 11:21-24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Ekigambo "against" mu kasoko akasembayo mu nnyiriri ezo kitegeeza ddala "from," era olunyiriri olwo lugamba nti Roma ey'obusiru enaafuga (alolereza enteekateeka ze) "okuva" mu kifo kyayo eky'amaanyi (Ekibuga kya Roma) okumala emyaka 360.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

Olunyiriri 24. Ajja okuyingira mu mirembe ne mu bifo ebisinga obugagga eby’essaza: era ajja kukola kye bakadde be tebaakola, newaakubadde bajjajjaabe; ajja kusasaanya mu bo omunyago, n’ebyawambye, n’obugagga; weewaawo, era ajja kuteekateeka enteekateeka ze eri ebigo okumala akaseera.

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

Engeri eya bulijjo amawanga gye baakozesa, nga ennaku za Loma tezinnaba kutandika, okuyingira mu bitundu eby’omuwendo waggulu n’ettaka eririmu obugagga, yali okuyita mu ntalo n’okuwangula. Kati Loma yali egenda okukola ekitaliiko kye bajjajja newankubadde bajjajja baabwe baakola; ye, okufuna ebitundu ebyo okuyita mu ngeri ey’emirembe. Empisa eyali teriwuliddwa edda kati y’atandikibwawo: abakabaka okusigira Abaloma obwakabaka bwabwe. Mu ngeri eno Loma yafuuka nannyini ebitundu binene.

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

Abo abatyo abaajja wansi w'obulamuliro bwa Loma tebaafunamu magoba matono. Baakwatibwa mu kisa n'obusaasizi. Kyaali nga omunyago gwasaasanyizibwa wakati wabwe. Baakuumibwa okuva eri abalabe baabwe, ne bawummulira mu mirembe n'obutebenkevu wansi w'okukuumibwa kw'obuyinza bwa Loma.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

Ku kitundu eky’enkomerero ky’ekitundu kino, Bishop Newton awayo endowooza nti waliwo okuteekateeka enkwe okuva mu bigo, so si okuzirwanyisa. Kino Abaloma baakikola nga bava mu kigo eky’amaanyi eky’ekibuga kyabwe eky’ensozi musanvu. ‘Ne okutuusa ku kiseera;’ nga tewali kubuusabuusa, kiseera ky’obunnabbi, emyaka 360. Emyaka gino gitandikira wa okubalirwa? Kisoboka ennyo nti gitandikira ku kintu ekirambikiddwa mu kitundu ekiddako.

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

'Olunyiriri 25. Era aliyimusa amaanyi ge n'obuvumu bwe okulwanyisa kabaka w'obukiikaddyo n'eggye eddene; era kabaka w'obukiikaddyo aliyimusibwa okulwana n'eggye eddene nnyo era ery'amaanyi; naye talyimirira, kubanga balimuteekateekera enkwe.'

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Olunyiriri 23 ne 24 bitutuusa ku ludda luno olw’endagaano eyali wakati w’Abayudaaya n’Abaruumi, mu mwaka gwa 161 BC, okutuuka ku kiseera Rooma lwe yali efunye obufuzi obw’ensi yonna. Kaakano olunyiriri oluli mu maaso gaffe luleeta mu maaso gaffe olukwe olw’amaanyi ennyo eri kabaka ow’obukiikaddyo, Misiri, era n’okubaawo kw’olutalo olw’enjawulo wakati w’eggye erinene era ery’amaanyi. Ebintu ng’ebyo byaliwo ddala mu byafaayo bya Rooma mu kiseera ekyo?—Byaliyo. Olutalo lwali lutalo wakati wa Misiri ne Rooma; era olutalo olwo lwe lwali olwa Actium. Ka tulabe mu bufunze embeera ezaaviirako okulwanagana kuno.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Mu ebyawandiiko ebigoberako, Danyeri ate ayogerako ku kiseera ekyateekebwawo n’enkomerero.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Era alikubiriza amaanyi ge n’obugumu bwe okulumba kabaka w’obukiika obwa Maserengeta n’eggye ddene; era kabaka w’obukiika obwa Maserengeta alikubizibwa okulwana n’eggye ennene nnyo era ery’amaanyi; naye talyeyimirira, kubanga balimuteekateekera enkwe. Weewaawo, abo abali ku mmeeza ye balimuzikiriza, n’eggye lye lirisaanawo; era bangi baliggwa nga battiddwa. Era emitima gy’abakabaka bombi gibeera ku kukola ebibi, era baligamba obulimba nga batudde ku mmeeza emu; naye tegalituuka ku bwanguzi, kubanga enkomerero eriba mu kiseera ekiteekeddwa. Awo alikomawo mu nsi ye n’obugagga bungi; era omutima gwe guliba ogw’okuwakanya endagaano entukuvu; alikola eby’amaanyi, alyoke addireyo mu nsi ye. Mu kiseera ekiteekeddwa aliddayo, ajje eri obukiika obwa Maserengeta; naye tebiriba ng’eby’olubereberye newaakubadde ng’eby’oluvannyuma. Danyeri 11:25-29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Mu essuula ey'omunaana, Gabulieri yalaga nti "chazon", olubonebwa olw'emyaka enkumi bbiri n'ebikumi bitaano n'amakumi abiri, lyandiggwaawo mu kiseera ekyaalondebwa, era oluvannyuma ebbanga eryaayogerwako ng' "ekiseera eky'enkomerero" lyanditandikawo. Mu kitundu kino ky'Ebyawandiikibwa, ekiseera ekyaalondebwa kye kkomo ly'emyaka bikumi bisatu n'amakumi nkaaga mwe Roma ey'obupagani yandifugidde ensi mu buyinza obusukkulumye. Mu kyawandiiko kino tewali "ekiseera eky'enkomerero", kubanga tewaali kya kuggalwa nga kigenda okuggulwawo ku nkomerero y'ebbanga eryo ly'ebyafaayo.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Mu Danyeri essuula ey’omunaana, okwolesebwa okw’“enkomerero ey’oluvuma,” kwe kugamba emyaka enkumi bbiri mu bitaano mu abiri egyakoma mu kiseera kye kimu n’emyaka enkumi bbiri mu bisatu, kwassibwako akabonero okutuusa ku “biseera eby’enkomerero,” kubanga mu 1844, kye kyali ekiseera ekiragiddwa eky’okwolesebwa kwombi, omusana gwa malayika ow’okusatu gwaggulwawo. Mu Danyeri kkumi na emu, ennyiriri amakumi asatu okutuuka ku amakumi asatu mu mukaaga, ku nkomerero y’“oluvuma olusooka” mu 1798, waali walina okubaawo ekiseera ekikiikiriddwa ng’“ebiseera eby’enkomerero,” omusana gwa malayika ow’olubereberye lwe gwaggulwawo. Kale nno, obunnabbi obw’ekiseera obwa Rooma ey’obunamawanga tebwali na biseera bya nkomerero, wabula bwalina ekiseera ekiragiddwa kyokka, ekyalambika ekiseera emyaka ebikumi bisatu mu nkaaga lwe gyakoma; naye ekiseera ekiragiddwa mu 1798, n’ekiseera ekiragiddwa mu 1844, byombi byaggulawo obubaka obwali bulina okutegeerwa mu kiseera ekikiikiriddwa ng’“ebiseera eby’enkomerero”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Roma ebikkulirwa nga bwe ekeresebwa mu ngeri ey'obunnabbi, mu biro byayo eby'obunnabbi. "Ebbanga erimu, ebibanga bibiri, n'ekitundu ky'ebbanga", "emiyezi 42", "ennaku 1,260", ne "emyaka esatu n'ekitundu" bye bimu ku bubonero obw'enjawulo obulaga ebbanga obwa Papa lwe bwafugira mu bbanga ery'ekizikiza. Ebbanga erigatta entambula y'Aba Millerite n'entambula y'abantu 144,000 lye myaka 126. 126 era kabonero akulaga ennaku 1,260, kubanga kye kkumi, oba ekitundu ekimu ku kkumi, eky'azo. Emyaka 126 okuva mu bujeemu bwa 1863 okutuuka ku kiseera ekyateekebwawo mu 1989, bitegeeza nti 1989 kye kiseera Katonda kye yateekawo okusisinkana n'abantu be ab'ennaku ez'enkomerero.

We will continue this study in the next article.

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

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

Tunaanoonya tutya Ebyawandiikibwa? Tubeerenga nga tussaawo emisingi gy’enjigiriza yaffe emu n’emulala, ne tufuuba okutereeza Ebyawandiikibwa byonna bigoberere endowooza zaffe ezaateekebwawo dda, oba tuleete endowooza zaffe eri Ebyawandiikibwa, ne tupimira ebirowoozo byaffe ku buli luuyi nga tukozesa Ebyawandiikibwa eby’amazima? Abangi abasoma era n’abayigiriza Bayibuli, tebattegeera amazima ag’omuwendo ge bayigiriza oba ge basoma. Abantu bakkiriza obusobyo, ng’amazima galabikiddwa mu lwatu; era singa baleeta enjigiriza zaabwe eri Kigambo kya Katonda, ne batasoma Kigambo kya Katonda nga bakitunuulidde mu musana gw’enjigiriza zaabwe okukakasa nti endowooza zaabwe ze zituufu, tebandyetambulira mu kizikiza n’obuzibe bw’amaaso, so tebandyanywerera ku kyesobya. Abangi bawa ebigambo by’Ebyawandiikibwa amakulu agakkiriziganya n’endowooza zaabwe, ne bekyamya bo bennyini era ne balimba abalala olw’okukitegeera bubi Kigambo kya Katonda. Bwe tutandikira okusoma n’okunoonyereza ku Kigambo kya Katonda, tukikole n’emitima egyeewombeefu. Obwekwagala bwonna, n’okwagala okuba wa bupya, bissuulibwe ku ludda. Endowooza ez’omazeemu ebbanga ddene tezirina kutwalibwa ng’ezitaliiko nsobi. Okugaana kw’Abayudaaya okuleka empisa zaabwe ez’ennono ezabadde zimaze ebbanga ddene kwe kwabaleetera okuzikirira. Baabadde basazeewo obutalaba nsobi yonna mu ndowooza zaabwe oba mu kunnyonnyola kwabwe Ebyawandiikibwa; naye wadde abantu bamaze ebbanga ddene nga banywerera ku ndowooza ezimu, singa tezisimbibwa bulambulukufu ku Kigambo ekiwandiikiddwa, zisuulibwe.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

Abo abanoonya amazima mu mutima omutuufu tebaligaana kuggulawo ebyo bye bayimiriddeko okunoonyerezebwako n’okunenyezebwa, era tebalinnyiigira singa ebirowoozo n’endowooza zaabwe bivuganyizibwa. Omwoyo guno gwe twanywezangako mu ffe emyaka amakumi ana egiyise. Twajjanga wamu nga emyoyo gyaffe gizitoowereddwa, nga tusaba tulyoke tubeere bumu mu kukkiriza ne mu njigiriza; kubanga twamanya nti Kristo tagabanyizibwa. Ku buli kaseera twatwalangako ensonga emu neefuulibwa eky’okunoonyerezebwako. Obukakafu n’obutya eri Katonda byalanga enkungaana zino z’okunoonyereza. Ebyawandiikibwa Ebitukuvu byaggulwanga nga waliwo okutya okw’amaanyi. Nnyo nnyo twasibangako, tulyoke tutegeere amazima obulungi. Oluvannyuma lw’okusaba okw’amaanyi, singa waliwo ensonga nga tetugitegedde, twagikubirangako empaka ne tugyogereko, era buli omu n’ategeeza ky’alowooza mu bujjuvu; oluvannyuma ne tulyoka tufukamira nate mu kusaba, era okusaba okw’amaanyi ne kwambuka mu ggulu nga tusaba Katonda atuyambe okulaba mu liso gumu, tulyoke tubeere bumu, nga Kristo ne Kitaawe bali bamu. Twafulumya amaziga mangi. Obanga ow’oluganda omu yabanenya munne olw’okuzibu kwe mu kutegeera, olw’obutategeera ekitundu nga bwe yakitegeera ye, oyo anenyezebwa oluvannyuma yandimukutteko ku mukono, n’agamba nti, ‘Tuleme okunakuwaza Omwoyo Omutukuvu wa Katonda. Yesu ali naffe; ka tukuumenga omwoyo omutono era oguyigirizika;’ ate n’oyo ayogeddwako n’agamba nti, ‘Nsonyiwa, muganda wange, nkukolede obutali bwenkanya.’ Oluvannyuma ne tufukamira mu kiseera ekirala eky’okusaba. Twamala essaawa nnyingi bwe tutyo. Mu biseera ebisinga tetwayigiranga wamu ngatusukkidde ku ssaawa nnya mu kaseera kamu, naye olumu ekiro kyonna kyamalamwamu okunoonyereza mu bukakafu ku Ebyawandiikibwa, tulyoke tutegeere amazima ag’ekiseera kyaffe. Mu biseera ebimu Omwoyo wa Katonda n’ajja ku nze, n’ebitundu ebizibu ne bifuuka byerereze mu ngeri Katonda gye yateekawo, ne wabaawo obumu obutereevu. Twali bamu mu birowoozo era bamu mu Mwoyo.

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

Twanoonya nnyo n’obunyiikivu okiraba nti Ebyawandiikibwa tebyakyanyizibwa kukwatagana n’endowooza ya muntu yenna. Twagezaako okutonoza enjawulo za ffe ne zibeera entono ddala nga tetunywerera ku nsonga ez’obutono ezirimu endowooza enjawulo. Naye omutwalo ogwali ku buli mwoyo gwali ogw’okuleeta embeera mu baganda eriyaddamu okusaba kwa Kristo nti abayigirizwa be babe omu nga ye ne Kitaawe bali omu. Oluusi omu oba babiri ku baganda beesimbanga mu bukakafu okulwanyisa ekirowoozo ekyali kiweereddwa, ne bakola nga bwe balagirwa eby’omu mutima eby’obutonde; naye bwe kyeyolekanga, twalekerangawo okunoonyereza ne tusazaamu olukiiko lwaffe, buli omu afune omukisa okugenda eri Katonda mu kusaba, era nga tateesa na balala, n’ayiga ku nsonga ey’enjawulo ng’asaba omusana okuva mu ggulu. Nga twalaga omukwano twawukana, okuddamu okusisinkana mangu ddala okweyongera okunoonyereza. Oluusi amaanyi ga Katonda ne gatukkako mu ngeri eyategeerekeka bulungi, era omusana omutereevu bwe gwayolesanga ensonga z’amazima, twaabanga tukaaba era ne tusanyuka wamu. Twagalanga Yesu; twagalagananga omu n’omu.

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

Mu biro ebyo Katonda yatukolera ku lwaffe, era amazima gaali g’omuwendo ennyo eri emyoyo gyaffe. Kyetaagisa nti obumu bwaffe leero bube n’omutindo ogusobola okuyimirira mu kugezebwa. Tuli mu ssomero lya Mukama waffe wano, tulyoke tutendekebwe olw’essomero ery’awaggulu. Tuteekwa okuyiga okugumira okusuulirwa essuubi mu ngeri efaanana ey’a Kristo, era ensomo gye tufuna mu kino ejja kuba ya mugaso nnyo gye tuli.

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

Tulina ebisomo bingi bye tuteekwa okuyiga, era n'ebisomo bingi nnyo nnyo bye tuteekwa okwejjamu. Katonda n'eggulu byokka tebisobya. Abo abalowooza nti tebagenda kuteekwa na kaseera konna kuleka endowooza gye baagaliza nnyo, era nga tebagenda kubeerako n'ensonga yonna ey'okukyusa endowooza, bajja kulemwa essuubi. Okutuusa nga tukwatanidde ku birowoozo byaffe n'endowooza zaffe n'obunywevu obukakafu, tetusobola kubeera n'obumu Kristo bwe yasabira. Review and Herald, Jjulaayi 26, 1892.