If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Bw’oba watunuulidde obulungi akatundu akasembayo mu kiwandiiko ekyasooka, oba walabye ensibuko ey’obwanamaddala y’akatundu ako, esangibwa mu kitabo Early Writings, A. G. Daniells yagamba nti yagitwala naye mu kwogerana kwe ku nsonga ya “the daily” ne Sister White mu 1910. Abo abaali bakola okunyweza “akirimba” nti “the daily” kiyimirira obuweereza bwa Kristo mu Weeka Entukuvu baali beetaaga okunyomoza okuwagira okutereevu era okweyoleka kwe Sister White yawa ku ndowooza entuufu eyali eweebwa abo abaali bakuba enduulu y’essaawa y’omusango. “Akirimba” kye baatonda kyali nti okulabula kwokka kwe Sister White mweyabadde atunuulidde n’obulambulukufu kwali okulabula ku kuteekawo ebiseera. Ekyo kye Arthur White agezaako okunyweza mu byafaayo by’obulamu bye, era kye kitaawe, omwana wa Ellen White, ne Daniells, kye baali bagezaako okulaga nti kituufu okuyita mu kwogerana okwabiwoobwe.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Nga bwe kyayogereddwako dda, tewali bukakafu bwawandiiko bulaga nti waliwo okukubaganya ebirowoozo wakati wa Mwannyinaze White ne Daniells ku nsonga ya “the daily.” Okukubaganya ebirowoozo okwateeberezebwa okwo kwateesebwawo mu 1931. Singa Mwannyinaze White yabadde awagidde endowooza ya Daniells ku “the daily” eyagudde mu kusisinkana mu 1910, lwaki ye, omuntu gwe Mwannyinaze White yalaga nti yali muyiiyivu nnyo mu kukwatiriza endowooza ye, yandibadde asirikira ku kuwagira kwe okumala emyaka amakumi abiri mu emu? Tekwali kusisinkana, kyali bulimba.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Okuyiiya okw’okukubaganya ebibuuzo kwagezaako okuteeka ensanganzira y’ebigambo bye ku “the daily” ng’ekintu ekyayitirira ku kulabula kwe eri abantu ku by’okuteekawo ebiseera, era Arthur White yaleka obubonero bw’engalo ze ku bulimba mu ngeri gye yakiyanjulira mu byafaayo bya 1931. Nga Omukristaayo yandibadde yanjulizza byafaayo byokka, n’aleeka okuddamu okuwandiika byafaayo ebweru ku nsonga. Twamaliriza ekiwandiiko ekyasembayo n’ekitundu ekya 1850, mwe kyava ekitundu ekiri mu Early Writings. Ekyogero kino kyasooka okulabikira mu 1850 mu Review, era ne kirabikira nate mu kitabo Experience and Views. Olw’okusatu lwe kirabikira liri mu kitabo Early Writings, naye mu ngeri gye kyatuukirira mu kitabo Early Writings waaliwo enkyukakyuka ezimu. Naye tetwanditegeeza nti ebyawandiiko bingi bya Spirit of Prophecy byakyusiddwa, nga bwe bagamba abamu, mu kaweefube waabwe wokukendeza ekitiibwa ky’omulimu gwe.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Mukama yandaga nti chaati ya 1843 yali yalongozebwa omukono gwe, era tewali kitundu kyaayo kirina kukyusibwamu; nti ennamba zaayo zaali nga bwe yazikwagala. Nti omukono gwe gwali ku yo era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyawo omukono gwe.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Ekitundu kino kyasooka kusangibwa mu kiwandiiko ekyayitibwa The Present Truth eky’omwaka gwa 1849, naye ne kisindikibwa mu Review and Herald mu Novemba, 1850. Mu kiwandiiko ekyasooka Sister White agamba butereevu nti awandiika ebintu bingi Mukama bye yamulaze mu biseera ebyasembayo, era bw’osoma ekiwandiiko kyonna ojja kulaba ebisonga bingi ebyogerwako. Waliwo ebisonga ebyenjawulo ebiri kumpi amakumi abiri bye yalagibwa. Ekikulu kye kino: mu kiwandiiko ekyasooka, ensonga eya "ekya bulijjo," n’ensonga eya "okuteeka ebiseera" byali okubikkulirwa ebiri eby’enjawulo ku bintu bye yalagibwa.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Mu kiwandiiko ekyasooka, ebyo byalambikibwa mu migabo egy’enjawulo. Bwe baaddamu okulifulumya mu Experience and Views, abatereeza baagatta omugabo omw’ali Sister White awagira endowooza y’ab’olubereberye ku "the daily," ne bagugatta n’omugabo oguddako ogulabula ku kuteeka ebiseera. Bw’osoma ekya sooka, tegeera nti okusimbibwaamu amaanyi ku nsonga ezimu kukolebwa okuyita mu kukozesa ennukuta ennene. Mu mugabo mwe awagira endowooza y’ab’olubereberye ku "the daily," awandiika ekigambo Daily n’ennukuta ennene; ate mu mugabo oguddako awandiika ekigambo Time n’ennukuta ennene, bityo n’ateekawo enjawulo entongole wakati w’ensonga ebbiri ze yalagirwa.
“Dear Brethren and Sisters,
Ab’oluganda ab’omwagalwa,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
Njagala mbagambe mu bufupi ebyo Mukama by’annyonnyesezza gyendi mu kwolesebwa mu biseera bino. Nnalagibwa obulungi bwa Yesu, n’okwagala bamalayika beeyagalira omu ku munne. Omumalayika n’agamba: Temulaba okwagala kwabwe? Mukigoberere. Mu ngeri y’emu abantu ba Katonda bateekwa okweyagalira omu ku munne. Kakabe omusango gugweeko ggwe okusinga kugwa ku muganda wo. Nnalaba nti obubaka nti "mutunde ebyammwe, mubeerenga abawaayo eby’ekisa" tebuwaabwezeddwa mu musana gwabwo ogw’obulongoofu; era nti ekigendererwa ekituufu eky’ebigambo by’Omulokozi waffe tekyalabisiddwa bulungi. Nnalaba nti ekigendererwa eky’okutunda tekyali kuguwa abo abayinza okukola ne beesobola, wabula okusasaanya amazima. Kibi okuwagira n’okunyweza abo abayinza okukola nga babeera mu butakola. Abamu babadde n’obuggumivu mu kutuuka ku nkuŋŋaana zonna; si kutukuza Katonda, wabula lwa "emigaati n’ebyennyanja." Abo kisinga babeere awaka nga bakolera n’emikono gyabwe, "ekintu ekirungi," okutuukiriza ebyetaago by’amaka gaabwe, era babe n’eky’okuwaayo okuwagira omulimu omuwendo gw’amazima ag’omu kiseera kino.
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Abamu, bwe nnalaba, baali bakoze ensobi mu kusabira abalwadde bawonye mu maaso g’abatakkiriza. Bwe wabaawo mu ffe abalwadde, ne bayita abakadde b’ekkanisa okubasabira, ng’okugoberera Yakobo 5:14, 15, tulina okugoberera ekyokulabirako kya Yesu. Yaasindika abatakkiriza ebweru w’ekyumba, n’awonya abalwadde; kale naffe tusaanidde okweyawula ku butakkiriza bw’abo abatalina bukkiriza, bwe tusabira abalwadde abali mu ffe.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
Awo ne ndagibwa okuddayo mu kiseera Yesu lwe yaggya abayigirizwa be bokka, n’abatwala mu kisenge ekyawaggulu; n’asooka n’abanaaza ebigere, era oluvannyuma n’abawa okulya omugaati ogwamenyeddwa, okulaga omubiri gwe ogwamenyeddwa, era n’abanywesa omwenge gw’emizabbibu okulaga omusaayi gwe ogwafukamuka. Nnalaba nti bonna balina okukola nga bategeera, era ne bagoberera ekyokulabirako kya Yesu mu bintu bino, era bwe banaaba nga bakola emikolo gino egyalagirwa, balina okubeera bawukana n’abatakkiriza okusinga bwe kisoboka.
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Awo ne nnalagiddwa nti ebikolimo omusanvu eby’oluvannyuma bijja kusaanikibwa, oluvannyuma lwa Yesu okuva mu Kifo Ekitukuvu. Malayika n’agamba—Obusungu bwa Katonda n’obwa Omwana gw’Endiga bwe buleeta okuzikirira oba okufa kw’ababi. Ku ddoboozi lya Katonda abatukuvu bajja kuba ba maanyi era baliikirira ng’eggye eriri n’ebendera; naye mu kiseera ekyo tebajja kutuukiriza omusango oguwandiikiddwa. Okutuukirizibwa kw’omusango kujja kuba ku nkomerero y’emyaka 1000.
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
Bw’eba nga abatukuvu bakyusiddwa ne bafuuka abatafa, ne bakwatibwa wamu mu bbanga, ne bawereddwa ennanga zaabwe, engule zaabwe, n’ebirala, ne bayingira Ekibuga Ekitukuvu, Yesu n’abatukuvu ne batudde mu kusalira emisango. Ebitabo ne biggulwawo, ekitabo ky’obulamu n’ekitabo ky’okufa; ekitabo ky’obulamu kirimu ebikolwa ebirungi by’abatukuvu, n’ekitabo ky’okufa kirimu ebikolwa ebibi by’ababi. Ebitabo bino byagereranyizibwa n’Ekitabo ky’Amateeka, Bayibuli, era nga bwe kiri eyo ne basalirwa omusango. Abatukuvu wamu ne Yesu ne basalira abafu ababi omusango. “Mulabe!” Malayika n’agamba, “Abatukuvu batudde mu kusalira emisango, wamu ne Yesu, era bawera buli omu ku babi ekibonerezo ng’okukolera kwe kwaali mu mubiri, era wateekebwa ku mannya gaabwe kye balina okufuna omusango bwe gunaatuukirizibwa.” Kino kye nnalaba nga kimirimu gy’abatukuvu wamu ne Yesu mu Kibuga Ekitukuvu nga tekinnakka ku nsi, mu kiseera ky’emyaka lukumi. Awo ku nkomerero y’emyaka lukumi, Yesu, n’Abamalayika, n’abatukuvu bonna abali naye, ne bava mu Kibuga Ekitukuvu; era nga bakkira naye ku nsi nga bali wamu, abafu ababi ne bazuukizibwa, ne bennyini abaamufumita, nga bazuukiziddwa, ne bamulaba nga ali ewala mu kitiibwa kye kyonna, abamalayika n’abatukuvu nga bali naye, ne bakungubaga olw’Ye. Baliraba obubonero bw’emisumari mu ngalo ze ne mu bigere bye, n’ewali we baamusumisa omufumo mu bbali lye. Obubonero bw’emisumari n’omufumo bwe bunaaba ekitiibwa kye. Kiba ku nkomerero y’emyaka lukumi Yesu bw’ayimirira ku Lusozi lw’Emizeeyituuni, n’olusozi ne lweyawula, ne lufuuka ettale ddene ennyo, n’abo ab’adduka mu kiseera ekyo be babi abaakazukizibwa kaakano. Awo Ekibuga Ekitukuvu kinaakka ne kituula ku ttale eryo.
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Awo Setaani n’ajjuzza ababi abaazuukiziddwa omwoyo gwe. N’abasendasenda ng’abagamba nti eggye eriri mu Kibuga rito, ate erye lye linene, era nti bayinza okuwangula abatukuvu ne bawamba Ekibuga. Nga Setaani akuŋŋaanya eggye lye, abatukuvu baali mu Kibuga, nga batunuulira obulungi n’ekitiibwa bya Parayiso ya Katonda. Yesu yali ku mutwe gwabwe, ng’abakulembera. Amangu ddala Omulokozi omwagalwa n’aba agenze okuva mu kibiina kyaffe; naye siwaddawo ne twawulira eddoboozi lye eddungi nga ligamba, ‘Mujje mmwe ab’omukisa gwa Kitange, musikire obwakabaka obwategekeddwa nammwe okuva ku ntandikwa y’ensi.’ Twaakuŋŋaana awali Yesu, era bwe yaggala enzigi z’Ekibuga, ne kwakolimirwa ababi. Enzigi ne ziggalwa. Awo abatukuvu ne bakozesa amabawa gaabwe ne bazinnya ne batuuka ku ntikko y’olukomera lw’Ekibuga. Ne Yesu yali nabo; engule ye yali erabika ng’eyaka nnyo era ya kitiibwa. Yali engule mu ngule, nga ziri musanvu. Engule z’abatukuvu zaali za zaabu omulongoofu ennyo, nga zaakalabiseeko emmunyeenye. Obuso bwabwe bwali buyaka mu kitiibwa, kubanga baali mu kifaananyi ekituufu ddala kya Yesu; era bwe baayimuka ne batambula bonna wamu okutuuka ku ntikko y’Ekibuga, ne ntamwazibwa olw’ebyo bye nnalaba.
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Awo ababi ne balaba kye baali bafiiriddwa; ne omuliro ne gufuuwa okuva eri Katonda okugwa ku bo, ne gubazikiriza. Kino kye kyali okutuukirizibwa kw’Omusango. Awo ababi ne bafuna ng’abatukuvu awamu ne Yesu bwe baali babasalira omusango mu emyaka lukumi. Omuliro ogwava eri Katonda ogwaguzikiriza ababi gwenyini ne gusukula ensi yonna. Ensozi ezimenye menye n’ezikyakaakyadde ne zisaanuuka olw’obugumu obw’amaanyi ennyo; era n’omukka ogw’omu bbanga n’ebisigalira byonna eby’ennimiro ne bikkusibwa ne bimalibwawo. Awo obusika bwaffe ne buvumbulwa mu maaso gaffe, obw’ekitiibwa era obw’obulungi, ne tusikira ensi yonna eyakoleddwa bupya. Ffe fenna ne tukaaba n’eddoboozi ddene nti, Ekitiibwa, Aleluya.
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
Era nalaba nti abasumba balina okuteesa n’abo be balina ensonga okwesiga, abo ababadde mu bubaka bwonna, era abanywevu mu mazima gonna ag’ekiseera kino, nga tebannawagira ensonga empya yonna ey’obukulu gye balowooza nti Baibuli egyewagira. Bwe kityo, abasumba baliba mu bumwe obutuufu ddala, era obumu bw’abasumba bujja kwewulira mu kkanisa. Enkola ng’eyo nalaba nti eyandiziyizza enjawukana ezitali za ssanyu, era awo tewandibaddewo bulabe bw’ekisibo eky’omuwendo okugabanyizibwa, n’endiga ne zisasaanyizibwa nga tezirina musumba.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
Ku Ssebutemba 23, Mukama yandaga nti yabadde agolodde omukono gwe omulundi ogw'okubiri okununnula obusigalira bw'abantu be, era nti amaanyi g'okukola ganywezebwe era gayongerwe emirundi ebiri mu kaseera kano ak'okukuŋaanya. Mu biseera by'okusaasaana, Isiraeri yakubwa era n'ayulika; naye kaakano mu biseera by'okukuŋaanya, Katonda ajja okuwonya era asibe abantu be. Mu kusasaana, okuteekamu amaanyi okw'okusaasaanya amazima kwavaamu katono nnyo, ne kukola katono oba ddala tewali; naye mu kukuŋaanya, Katonda bw'ateeka omukono gwe okuŋaanya abantu be, okukola okw'okusaasaanya amazima kujja kuviirayo nga bwe kyagendererwa. Bonna balina okuba obumu era babe n'omwoyo ogw'okunyiikira mu mulimu. Nnalaba nti kya nsonyi nnyo omuntu yenna okusinziira ku kiseera ky'okusaasaana nga ky'ekyokulabirako okutufuga kaakano mu kiseera ky'okukuŋaanya; kubanga singa Katonda tatukolera kaakano birenze ebyo bye yakola olwo, Isiraeri teyandikuŋaanyiziddwa ddala. Kyetaagisa mu ngeri emu nti amazima gafulumizibwe mu mpapula nga bwe gabuulirwa.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Mukama yandaga nti chaati ya 1843 yali yalongozebwa omukono gwe, era tewali kitundu kyaayo kirina kukyusibwamu; nti ennamba zaayo zaali nga bwe yazikwagala. Nti omukono gwe gwali ku yo era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyawo omukono gwe.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
Awo ne ndaba mu nkolagana ne "Daily," nti ekigambo "sacrifice" kyateekebwako olw’amagezi g’omuntu, era tekiri mu kiwandiiko; era nti Mukama yaawa endowooza entuufu ku kyo abo abaakubira eddoboozi ery’essaawa y’okusala omusango. Obumu bwe bwaliwo, nga 1844 tannaba kutuuka, abasinga ddala baali bagattikidde ku ndowooza entuufu ku "Daily;" naye okuva mu 1844, mu butabanguko, endowooza endala zakkiriziddwa, era ekizikiza n’obutabanguko byagoberera.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
Mukama yandaga nti ekiseera tekyabadde kigezo okuva mu 1844, era nti ekiseera tekijja kudda nate okuba kigezo.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
Awo ne njolesebwa abamu abali mu nsobi enene, nga bagamba nti abatukuvu bakyagenda e Yerusaalemi Enkadde, n’ebirala, nga Mukama tannajja. Okulowooza okwo kulina obuyinza okuggyawo emmeeme n’okufaayo okuva ku mulimu gwa Katonda ogw’obudde buno, oguli wansi w’obubaka bwa Malaika ow’okusatu; kubanga bwe kiba nti tugenda e Yerusaalemi, ebirowoozo byaffe byeribanga ddala eyo, era n’ensimbi n’ebikozesebwa byaffe bijja kukomekebwa obutakozesebwa ku bintu ebirala, okutwala abatukuvu e Yerusaalemi. Nalaba nti ensonga lwebabikkiriziddwa okuyingira mu nsobi eno enene, ye kubanga tebaawatudde era tebaaleka ensobi zaabwe ze baalimu okumala emyaka mingi egyayita. Review and Herald, nga 1 Novemba 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Ekiwandiiko kitandika nga kigamba nti, “Njagala mbawereze akalondoola akafupi ku byo Mukama by’ankulabisizza mu kwolesebwa mu kaseera akaakaddaanyuma.” Waliwo ebisonga bingi ebyateekebwa mu maaso, era teyagatta ekitundu ekikwata ku “the daily” n’ekitundu ekiddako. Ebyo byakolebwa oluvannyuma abatereeza ebyawandiiko bwe baateeka olutundu luno mu Experience and Views, era oluvannyuma mu Early Writings. Mu Experience and Views, abatereeza ebyawandiiko baalekaako ebitundu munaana ebyasooka, ne bagatta ebitundu ebikwata ku byaalabisibwa ku “the daily” n’eby’okuteeka ebiseera. Experience and Views yasindikibwa mu 1851, era oluvannyuma Early Writings n’esisindikibwa mu 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Mu ngeri y’ebyawandiiko byayo, Early Writings yali nga bimu ddala ne paragirafu ena ezaali zaalabikira mu Experience and Views, wabula nga waliwo enjawulo emu ennyo ey’omugaso. Mu Experience and Views, paragirafu entono eyali ya sentensi emu eyakwatanga ku kuteekawo ebiseera yagattibwa ne paragirafu eyabadde mu maaso eyakwatanga ku “the daily.” Oluvannyuma ne bayongerako ne paragirafu eyasookanga okugoberera eyo eyogerako ku kuteekawo ebiseera. Mu Early Writings, paragirafu eva mu kitundu ekirala mu Experience and Views yaateekebwa wakati wa paragirafu kati eyogerako ku byombi, “the daily” ne kuteekawo ebiseera, eyasookanga okugobererwa paragirafu eyalambululanga lwaki kyali kikyamu okukola entambula z’olutukuvu e Yerusaalemi ey’edda.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Ekitundu ky’ekiwandiiko ekyaggibwawo ku muko omulala ogwa Experience and Views, ne kiteekebwamu mu kitundu kya Early Writings, kyokka kyayongera ku kavuyo ekikwata ku “the daily” ekyatandika mu 1844. Ekitundu ky’ekiwandiiko kino tekyalimu mu nnyonnyola ya Sister White eyasooka ey’ekyolesebwa kye.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Omukama yandaga nti obubaka bwa Malayika ow’okusatu bulina okugenda, era bubuulirwe eri abaana ba Mukama abasaasaanyiziddwa, era tebuteekwa kusibibwa ku biseera; kubanga ekiseera tekiddayo kubeera kagezo nate. Nalaba nti abamu baafunanga okusisimuka okw’obulimba okuva mu kubuulira ku biseera; nti obubaka bwa Malayika ow’okusatu bwa maanyi okusinga ekiseera. Nalaba nti obubaka buno busobola okuyimirira ku musingi gwabwo, era tebwetaaga biseera okubugumya, era bujja kugenda mu maanyi amangi, bukole omulimu gwabwo, era bunaamaliriza mangu mu butuukirivu.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Akasamba ak’oku muko gwa amakumi ana mu munaana ogw’ekitabo Experience and Views, kaateekebwa oluvannyuma lw’akasamba akali mu kitabo Early Writings, akaakolebwa nga baagatta wamu amasamba abiri ag’enjawulo, era ne kassaako essira ku kuteekawo ebiseera okutabaddeko mu nnyonnyola eyasooka.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Mu 1931, abasajja abakadde abaafuganga abantu ba Yerusaalemi baayiiya olugero olwagamba nti Daniells yabuuzaganya ne Sister White mu 1910, era mu bujulizi Daniells bwe yawa yayogerako ku chati ya 1843, n’agamba nti yalaga ku kifo ekitukuvu ekitabangawo ku chati eyo, nga abuuza Sister White. Kigambibwa nti yali n’ekitabo Early Writings naye, era bwe yamubuuza kye yategeeza, nga n’asinziira ku by’amuddamu, kyokka kye yasobola okumaliriza kwe kwali nti akatundu akuwagira endowooza ey’abapiyoneeya ku “the daily” mu Early Writings, mu butuufu kaali kalabula okwewala okuteekawo ebiseera. Emyaka abiri mu gumu oluvannyuma lw’okubuuzaganya okwaayiiibwa era emyaka kkumi na mukaaga oluvannyuma lw’okufa kw’abo abagambibwa nti be baabuuzibwa, Daniells ateeka obujulizi obwo mu byafaayo by’omulembe ogw’esatu.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert yali omukugu mu Olwebbulaniya, era teyawagira bwerere okutegeera entuufu nti ‘ekya buli lunaku’ kye obupagani lwa kubbanga abaatandikawo ne Ellen White baagamba bw’otyo. Yalwanirira endowooza eyo ng’asinziira ku ntegeera y’ebiwandiiko mu Lwebbulaniya Nnabbi Daniyeri bye yakozesa. Yali omukugu w’Abadiventisiti omumanyifu mu Lwebbulaniya mu biro ebyo. Bwe bweeyongeranga okukula empaka ku ‘ekya buli lunaku’ Daniells ne Prescott ze baali basindika, Gilbert yali omu ku basomi abamanyifu abaayimirira ku ludda olw’okulwanirira endowooza y’abaatandikawo. Yalina okwebuuzaako ne Ellen White nga 8 Juni 1910, era oluvannyuma yawandiika ebyo bye ye ne Mwannyina White bye boogeddeko. Obujulirwa bwa Daniells bukkontana ddala n’obwa F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Mu Manuscript Releases, voliyumu amakumi abiri, ku muko ogw’ekkumi n’omusanvu okutuuka ku g’omakumi abiri mu bbiri, Sister White ayogera ku ndowooza ya Daniells ne Prescott ku “daily”. Ebigambo by’osanga mu lipooti ya F. C. Gilbert ey’okusisinkana kwe ne Ellen White biri kumpi nga bimu ddala n’ebyo Sister White ye yennyini bye yategeeza mu kitundu ekyo ekiva mu Manuscript Releases. Bwe kityo, okumala emyaka mingi nga Manuscript Releases tezikinnaba kufulumizibwa era ne zisaasaanyizibwa, tewaali bujulizi obukakamu obusikiriziddwa obuwakanya oba obuwagira ebyo Daniells bye yawakanya nti byali mu kusisinkana kwe kwe kyogerwa nti yakola ne Sister White. Ekisinga obukulu, tewaali kuwagira kusikiriziddwa ku ndowooza ye etali ntuufu ku “daily”. Era n’okusingawo, kaakano nga Manuscript Releases ziriwo nga zisangika, tekiriiwo naakakano kuwagira kusikiriziddwa ku ndowooza ye etali ntuufu ku “daily”!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Naye leero, Abadiventisiti ab’e Layodikiya bayigirizibwa nti Sister White teyalina ndowooza ku “ekya buli lunaku,” okuggyako nti si “kibuuzo eky’okukebera” era nti tusaanidde “okusirika ku nsonga eno.” Waliwo ekikyusiddwaamu leero, era ekikyusiddwaamu kye kino: endowooza ey’amazima ku “ekya buli lunaku” kati y’endowooza y’abatono mu bantu ba Katonda. Mu mwaka gwa 1910, endowooza y’abatono yali ey’a Conradi nga Daniells ne Prescott bagikubiriza, ate endowooza y’abangi yali ey’abatandisi.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Okutegeeza okuddako kwa F. C. Gilbert ku kusisinkana kwe ne Sista White, kusaanidde okugererwako ne Manuscript Releases, ebyateekeddwa mu bujjuvu bwabyo byonna mu kiwandiiko ekya kinaana n’emu eky’olulunyiriri luno olwa ‘The Book of Daniel’.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
Daniells ne Prescott . . . tebaawa ab’oluganda abakadde mu mulimu guno mukisa gwonna okwogera kyonna. . . . Daniells yali wano okundaba, naye ne simulaba. . . . Era saali njagala kumugamba kintu kyonna ku nsonga yonna. Ku ‘daily’ gye bagezaako okugikolamu ensonga, tewalimu kintu. . . . Bwe nnali e Washington, nga waliwo ekintu ekyababikka mu birowoozo byabwe, era nga sisobola kubatuukako. Tetulina kyonna kye tukolako ku nsonga eno ey’ ‘daily’ . . . Namanya nti bajja okulwanyisa obubaka bwange, era abantu ne balowooza nti tewalimu kintu mu bubaka bwange. Mmuwandiikidde ne mmutegeeza nti yeeraga nga tasaanira kuba Pulezidenti wa General Conference. . . . si ye musajja asaanira okukuuma Obwa Pulezidenti.
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
Singabadde nti obubaka buno obw‘daily’ bubadde obubaka obw’okukebera, Mukama yandintegeezezza. Abantu bano tebalaba enkomerero okuva ku ntandikwa mu kintu kino. . . .Nze ngaana ddala okulaba n’omu ku bo abenyigidde mu mulimu guno.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
"Eky’okubikkulirwa Katonda kye yampa kwe kino nti Muganda Daniells amayimiridde mu obwa Pulezidenti okumala ebbanga eggwanvu. . . . era ne mbuulirwa obutaddamu kwogerezako naye ku nsonga zino. Saagenda kulaba Daniells ku nsonga eyo, era saayogera naye na kigambo na kimu. Baansaba nnyo mmumuwe omukisa gw’okumusisinkana, naye neegaana. . . . Nategeezebwa okulabula abantu baffe obutabaako kye bakwatako na kintu kino kye bayigiriza. . . . Mukama yanziza okuwuliriza ekyo. Nnategeeza nti sikyesiga n’akatono mu kyo. . . . Ekintu kyonna kye bakola nkwe ya Setaani." Lipoota ya F. C. Gilbert ku kusisinkana kwe Ellen White yamukkiriza nga 8, June 1910.
We will continue this subject in the next article.
Tujja kugenda mu maaso n'ensonga eno mu kiwandiiko ekiddako.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Oyo alaba eby’omunda, asoma emitima gy’abantu bonna, agamba ku abo abaabadde n’omusana omungi nti: ‘Tebabonabona so tebeewuunya olw’embeera yaabwe ey’empisa n’ey’eby’omwoyo.’ ‘Mazima, balondedde engeri zaabwe bo bennyini, era emmeeme yaabwe esanyukira mu bikolwa byabwe eby’ennyinyibwa. Nange ndibalondera obulimba, era ndibaleetera entiisa zaabwe; kubanga bwe nabayita, tewaali ayaddamu; bwe nayogera, te baawulira; naye baakola ebibi mu maaso gange, ne balonda kye saasanyukira.’ ‘Katonda alibatuma obulimba obw’amaanyi, balyoke bakkirize eky’obulimba,’ ‘kubanga tebaakkiriza kwagala kw’amazima, balyoke balokoke,’ ‘naye basanyukira mu butali butuukirivu.’ Isaaya 66:3, 4; 2 Abatesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Omusomesa ow’eggulu yabuuza nti: ‘Obulimba bwa maanyi ki obusobola okutega amagezi okusinga okwekulisa nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, nga mu mazima okola ebintu bingi ng’ogoberera amagezi g’ensi era nga oyonoona mu maaso ga Yehova? Ayi, kibulimba ekikulu, ekisikiriza ddala, ekifuga amagezi g’abantu, bwe kiba nti abantu abaamanyawo amazima ne bategeera bubi ne batwala ekifaananyi ky’obutukuvu nga kye Omwoyo n’amaanyi gaakyo; bwe balowooza nti bali bagagga, beeyongeddeko ebintu, era tebeetaaga kintu kyonna, songa mu mazima beetaaga buli kimu.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Katonda takyuse eri abaddu be abeesigwa, abo abakuuma engoye zaabwe nga tezirina bbala. Naye bangi bakaaba, ‘Emirembe n’obukuumi,’ ng’okuzikiriraokw’amangu kubagwira. Bwe waba nga tewabaawo okwenenya okw’amazima okutuukiridde, era nga abantu tebeewombeeka emitima gyabwe mu kwatula ne bakkiriza amazima nga bwe giri mu Yesu, tebalijja kuyingira mu ggulu. Bwe kunaabaawo okutukuza mu ffe, tetujja kyaleka okwetereera, nga twekulisa nti twagagga era tweyongeddeko ebintu, nga tetwetaaga kintu na kimu.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
Ani asobola mu mazima okugamba nti: 'Zaabu yaffe egezeseddwa mu muliro; engoye zaffe tezinnayonoonebwa n'ensi'? Nalaba Omuyigiriza waffe ng'alaga ku engoye ez'ekyo kye bayita obutuukirivu. Bwe yaziggya, n'alyazaawo obuyonoonefu obwali wansi waazo. Awo n'angamba nti: 'Tosobola kulaba engeri gye beekisizza mu kweefuula nti batukuvu okukisa obuyonoonefu bwabwe n'obubola bw'empisa yaabwe? "Ekibuga eky'ensigwa kyafuuse omwenzi!" Ennyumba ya Kitange efuuse ennyumba y'obusuubuzi, ekifo mwe muvudde okubeerawo kwa Katonda n'ekitiibwa kye! Olw'ensonga eyo waliwo obunafu, era amaanyi gabuze.'
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
"Wabula singa ekkanisa, nga kati eyonoonebwa olw’okuddayo kwayo ennyuma, tayenenya era takyuka, elirya ebibala by’ebikolwa byayo okutuusa lwe eneekyawa ye mwene. Bwe aziyiza ekibi era n’alonda ekirungi, bwe anoonya Katonda n’obuwombeefu bwonna era n’atuuka ku kuyitibwa kwe okwa waggulu mu Kristo, ng’ayimiridde ku essinziro ly’amazima agataliggwaawo era mu kukkiriza ng’akwata ku ebyo ebyamutegekedwa, anawona. Alirabika mu bwerufu obwa Katonda bwe yamuwadde ne mu bulongoofu, nga yawukanye ku migwa gy’ensi, nga alaga nti amazima gamufuuse ddala wa ddembe. Awo abammemba bayo banaabanga ddala abalonde ba Katonda, abamuyimiririra." Obujulizi, ekitundu 8, 249, 250.