Habakkuk's Two Tables 3 of 95
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Introduction: The Foundation of Habakkuk's Two Tables
Enyanjula: Omusingi gw’Emmeeza Ennya eza Kabakuuku
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Omuddiring’anwa guno guyitibwa Emmeeza Ebiri eza Kaabakuuku. Okutuusa kaakano, tubadde tuggyayo amazima agamu okuva ku Bupande obw’omu 1843 n’obw’omu 1850, si ku lw’okugawanirira mu Byawandiikibwa mu kiseera kino, wabula okuteekawo nti Ellen White akakasa amazima gano. Ekyo kye tuyimirirako kwe kuba nti bw’ogaana amazima gano ag’omusingi, mu kiseera kye kimu oba ogaana Omwoyo ogw’Obunnabbi. Twagala okusooka okuteeka ekyo mu lukalala olw’ebiwandiiko.
Review of Millerite History and the Midnight Cry
Okwejjukanya Ebyafaayo by’AbaMillerite n’Okukaaba okw’Ekiro wakati
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Mu kwanjula kwaffe okw’olubereberye, twalambulula ebyafaayo by’AbaMillerite, obubonero obw’omu kkubo okuva mu 1798 okutuuka mu 1844. Mu kwanjula kwaffe okw’enkomerero, twetegereza mu ngeri ey’enjawulo ebyafaayo okuva mu kiseera eky’okulindiriramu okutuuka ku kuggalwa kw’oluggi nga October 22, 1844, nga tumanya ekiseera ekyo okuba Okukaaba kw’Ekiro ekitumbi. Okukaaba kw’Ekiro ekitumbi kwayingira mu byafaayo ku Lukuŋŋaana lw’Olusiisira olw’e Exeter, August 12–17, 1844, ne kugenda mu maaso okutuuka ku October 22, 1844. Ekiseera eky’okulindiriramu, ekyatandika mu March 1844, kitundu ku Kukaaba kw’Ekiro ekitumbi era ku nkola ey’okulongoosa eyateekateeka abantu okulanga obubaka bwakwo.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Twali tusuubira okunyweza kino mu mitima gyammwe ne mu birowoozo byammwe jjo. Ebyokulabirako byonna ebiri mu Kigambo kya Katonda ebikwata ku biro eby’okulindirira byogera ku nkomerero y’ensi. Ellen White, ng’annyonnyola 1 Abakkolinso 10:11, agamba nti, “Buli omu ku bannabbi ab’edda yayogera nnyo ku lunaku lwaffe okusinga ennaku ze baawuliramu.” 1 Abakkolinso 10:11 egamba nti, “Naye ebyo byonna byabaawo gye bali ng’ebyokulabirako: era byawandiikibwa olw’okutubulirira ffe, abatuukiddwako enkomerero z’emirembe.” Ebyafaayo by’Abamillerite bye byafaayo eby’ebyo ebiribaawo ku nkomerero y’ensi. Ebyafaayo bino byonna eby’omu Baibuli eby’ebiro eby’okulindirira n’ebyo ebibiddirira biraga ebyandibaddewo mu biro eby’okulindirira eby’Abamillerite ne mu Kukaaba okw’Ekiro ekya wakati. Twetaaga okutegeera ebigambo bino kubanga ebyafaayo bigenda kuddamu.
The 2520: Ellen White's Endorsement
2520: Okukakasa kwa Ellen White
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Tubadde tukola ku nsonga esooka eri ku Bupande buno, newakubadde nga tetugyogeddeko nnyo. Enjigiriza esooka gye twagala okulaga nti Ellen White agiwagira mu bulambulukufu ye 2520. Ennyanjula ebbiri ezasooka zaategekebwa okututuusa wano. Enkya ku makya, tujja kutandika okulowooza ku Buli Lunaku ku Lupande luno.
Remembering the Lord's Leading and Teaching
Okujjukira Obukulembeze n’Okuyigiriza kwa Mukama
Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Tutandike ne Life Sketches, olupapula 196: “Tetulina kantu konna kwe kutya olw’eby’omu maaso, wabula nga tunaabeera tweerabidde engeri Mukama gye yatutambulizaamu, n’okuyigiriza kwe mu byafaayo byaffe eby’emabega.” Ekintu kyokka Omukristaayo ky’alina okutya ku bikwata ku biseera eby’omu maaso kwe kugwa okuva ku kkubo n’abula. Ekintu ekigwanidde okutyiibwa si butafuna bulamu obutaggwaawo. Wano, Mwannyinaffe White agamba nti tetulina kantu konna kwe kutya olw’eby’omu maaso wabula ebintu bibiri. Guno mulamwa ogumanyiddwa ennyo mu Mwoyo ogw’Obunnabbi mu Bwadiventi, naye si kya bulijjo okuwulira omuntu yenna ng’annyonnyola obukulembeze ki n’okuyigiriza ki by’ayogerako.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Tugenda kulaga nti okukulembera kw’ayogerako kwe kulambika ebyafaayo eby’Okukaaba okw’Ekiro Ekya wakati. Mu byafaayo eby’Okukaaba okw’Ekiro Ekya wakati, Kristo yali akulembera mu kiseera eky’okulindiriramu, mu kujja n’okulangirira kw’Okukaaba okw’Ekiro Ekya wakati, ne mu kuggalwawo kw’oluggi nga October 22, 1844. Yategeka ebyafaayo ebyo okuzaala abantu abasobola okuyingira olw’okukkiriza awamu naye mu Watukuvu Okusinga Obutukuvu. Tusaanidde okutya okwerabira ebyafaayo ebyo eby’enjawulo, era n’enjigiriza ze.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Tujja kulaga nti waaliwo okuyigiriza okw’enjawulo okwaleeta Okukaaba okw’Ekiro eky’omu Ttumbi. Okuyigiriza okwo tekwali kugwa kw’Obwakabaka bwa Ottoman nga August 11, 1840 bwe yatuuka, era si mbeera y’abafu, eyajja mu byafaayo by’Obubaka bw’Malayika ow’Okubiri mu Byafaayo bya ba-Millerite. Kwalikuwa kuyigiriza okw’enjawulo mu Byafaayo bya ba-Millerite okwaleeta Okukaaba okw’Ekiro eky’omu Ttumbi, Mukama gye yakulembera, era tetulina kya kutya ku biseera eby’omu maaso okuggyako nga tweerabira obukulembeze Bwe n’okuyigiriza Kwe.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
Tuteesa nti akabonero k’obulagirizi Bwe n’okuyigiriza Kwe byombi kwe Kukaaba okw’Ekikeesa. Ka tusome nate ekitundu kino okuva mu kwolesebwa kwa Ellen White okw’olubereberye: “Ku kkubo lino abantu ab’okuja kwa Mukama baali batambula nga bagenda mu kibuga ekyali ku nkomerero y’ekkubo eri ewala. Ennyuma waabwe, ku ntandikwa y’ekkubo, waaliwo ekitangaala ekyaka ennyo ekyateekebwawo, malaika n’aŋŋamba nti eryo lyali Kukaaba okw’Ekikeesa. Ekitangaala kino kyayakira ku kkubo lyonna, ne kiwa ebigere byabwe omusana, baleme okwesittala. Bwe baakuumanga amaaso gaabwe nga gatunuulidde Yesu, eyali mu maaso gaabweko katono, ng’abakulembera okugenda mu kibuga, baali balamu. Naye mangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kyali kikyali wala nnyo, era baali basuubira okuba nga baali bakiyingidde dda. Awo Yesu n’abagumyanga amaanyi ng’ayimusa omukono Gwe ogwa ddyo ogw’ekitiibwa, era okuva mu mukono Gwe ne kuvaamu ekitangaala ekyawuguwala waggulu w’ekibiina ky’ab’okuja kwa Mukama, ne boogerera waggulu nti, ‘Alleluia!’ Abalala n’obweru obutalina magezi ne bawaayo ekitangaala ekyali emabega waabwe, ne bagamba nti si Katonda eyali abakulirizza okubatuusa eyo.”
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Bagaana Okukaaba okw’Ekiro wakati, era mu nkolagana n’Okukaaba okw’Ekiro wakati, bawakana nti Mukama teyali abakulira mu Kukaaba okw’Ekiro wakati. Bagaana obukulembeze bwa Katonda mu Kukaaba okw’Ekiro wakati. “Omusana ogwali emabega waabwe gwazikira, ne guleka ebigere byabwe mu kizikiza ekituukiridde, ne beesittala ne babulirwa akabonero ne Yesu, ne bagwa okuva ku kkubo ne buserengeta mu nsi ey’ekizikiza n’obubi eri wansi.”
The Midnight Cry in Context
Okukaaba okw’Ekiro ekya ttumbi mu Mbeera Yaakyo
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Tujja kuddamu nate okutunuulira ebyafaayo eby’Okukaaba okw’Ekiro Ttumbi okubiteeka mu mbeera yaabyo nga tetunnayingira mu nsonga ya 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Okuva mu The Great Controversy, empapula 391–395: “Ekiseera bwe kyayita Mukama ky’asooka okusuubirwamu okujja kwe, mu ttoggo lya 1844,”—ekyo kye kiseera eky’okulindirira, okuggwaamu essuubi okusooka—“abo abaali batunuulidde okulabika kwe n’okukkiriza baamala akaseera nga bali mu kubuusabuusa n’obutamanya bulungi. Ensi bwe yali ebatwala ng’abawanguddwa ddala era ng’ekirowoozo ekibawadde essuubi kyali kikyamu, ekyabanga kibasanyusa era ekibazzaamu amaanyi kyali kikyali Kigambo kya Katonda. Bangi baayongera okunoonya Ebyawandiikibwa, nga baddamu okwekenneenya obukakafu bw’okukkiriza kwabwe era nga beekenneenya n’obwegendereza obunnabbi okufuna okwongera ku musana.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Bangi bwe baakola bwe batyo, ekyo kitegeeza nti waaliwo abamu abaataakikola. Tekyogera nti “bo”; kigamba nti “bangi” — wano waliwo ebika bibiri. “Obujulizi bwa Bayibuli obwawagira ekifo kyabwe bwalabika nga butegeerekeka bulungi era nga bumalirivu. Obubonero obutaayinza kukyamizibwa bwalaga nti okujja kwa Kristo kwali kunaatera. Omukisa ogw’enjawulo ogwa Mukama, mu kukyusa abalina ebibi n’okuzzibwawo obulamu obw’omwoyo mu Bakristaayo, gwali gujulira nti obubaka bwali bwa mu Ggulu. Era newaakubadde nga abakkiriza tebaasobola kunnyonnyola okuggwaamu amaanyi kwabwe, baawulira nga bakakafu nti Katonda ye yali abakulembedde mu bye baayitamu eby’emabega.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Ng’okuyungibwamu n’obunnabbi bwe baali batwala ng’obukwata ku kiseera eky’okujja okwokubiri, mwalimu n’okuyigirizibwa okwateekebwawo mu ngeri ey’enjawulo okukwatagana n’embeera yaabwe ey’obutamanya n’okweraliikirira, era nga kubagumya okulindiriza n’obugumiikiriza mu kukkiriza nti ekyo ekyali kibabuzaabuza mu kutegeera kwabwe kaakano, mu kiseera ekituufu kyanditegeerekese bulungi.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Mu kitundu ekyo, kigamba nti, "Nga birukiddwaamu awamu ne obunnabbi bwe baali batutte nti bukwata ku kiseera eky'okujja okwokubiri . . . ." Bunnabbi ki bwe baakkiriza nti bukwata ku Kujja okw’Okubiri? 2520, 2300, ne 1335. Baakkiriza nti obunnabbi buno bwonna obw’ebiseera busse ku nkomerero mu 1843, era ekyo kye kyali Okujja okw’Okubiri.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Mu bunnabbi obwo mwalimu obwa Kaabakuuku 2:1–4: “Ndyemerera ku kifo kyange eky’okukuuma, ne nteekebwe ku kigo, era nnaalindirira okulaba ky’Alyayogera gye ndi, era ne kye ndiddamu bwe ndinenyebwa. Mukama n’anziramu n’ayogera nti, Wandiika okwolesebwa, era okukole mu bulambulukufu ku bipande, asobole okudduka akusoma. Kubanga okwolesebwa kukyali kwa biro ebyateekebwawo; naye ku nkomerero kuliyogera, so tekulirimba: wadde nga kulwawo, kukirira; kubanga ddala kulijja, tekulwawo. Laba, omwoyo gwe ogwegulumiza tegugolokofu mu ye: naye omutuukirivu aliba mulamu olw’okukkiriza kwe.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'
Nga bukyali mu mwaka gwa 1842, obulagirizi obwaweebwa mu bunnabbi buno obw’okuwandiika okwolesebwa n’okukwata obulungi ku bipande, “alyoke adduke akusoma,” bwaleetera Charles Fitch okuteekateeka ekipande kya bunnabbi okulaga okwolesebwa kwa Danyeri n’Okubikkulirwa. Okufulumya ekipande kino kwalowoozebwanga ng’okutuukirira kw’ekiragiro Habakkuki kye yaweebwa. Naye mu kiseera ekyo tewali eyalaba nti mu bunnabbi bwe bumu mwe mulagibwa okulwawo okulabika ng’okuli mu kutuukirira kw’okwolesebwa—ekiseera eky’okulindirira. Oluvannyuma lw’okuggwaamu essuubi, ekyawandiikibwa kino ne kirabika nga kya makulu nnyo nti: “Kubanga okwolesebwa kukyali kwa kiseera ekigereke, naye ku nkomerero kuliyogera so tekulirimba: wadde nga kulwawo, kukirinze; kubanga mazima ddala kulijja, tekulilwawo. . . . Naye omutuukirivu aliba mulamu lwa kukkiriza kwe.”
The 1843 Chart and the Spirit of Prophecy
Ekipande kya 1843 n’Omwoyo ogw’Obunnabbi
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Tekikulu si oba okoze omulimu ogwa bulijjo oba omulimu ogutali gwa bulijjo—ebigambo Ellen White bye yakozesa ku mulimu gw’ekibiina n’omulimu ogwewangaaza gwokka, mu ngeri ey’enjawulo. Oba ogenda eri obuweereza obukulembera obwewangaaza bwokka mu Bwadiventi oba eri General Conference oba Biblical Research Institute, bw’obabuuza ku Kapaati ya 1843, bajja kugamba nti, “Ku Kapaati eno mulimu ensobi nnyingi nnyo.” Tebakkiriziganya ne Ellen White, agamba nti Mukama yakwata omukono gwe ku “nsobi emu” mu bimu ku bibalo ebiri ku Kapaati eno.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Naye era beekweka mu kuwakanya Ekigambo kya Katonda. Mu Kabbakuuku, kigambibwa nti okwolesebwa kuno “tekulimba.” Okwolesebwa Abapayoniya kwe baali bateekwa okuteeka ku Kipande kya 1843, era kwe baateeka, kwe kutuukirira kwa Kabbakuuku 2. Kuno kwe kwali okwolesebwa kwe baali bateekwa okuteeka ku Kipande kino, era Kabbakuuku 2 egamba nti okwolesebwa kuno “tekulimba.” Kale bwe mwogera nti Ekipande kino “kijjudde ensobi,” muba muwakanya byombi Omwoyo gw’Obunnabbi ne Bayibuli.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Ekitundu ku bunnabbi bwa Ezeekyeri nakyo kyali nsibuko ya maanyi n’okubudaabudibwa eri abakkiriza nti: “Ekigambo kya Mukama ne kinzijira, nga kyogera nti, Omwana w’omuntu, lugero ki luli lwe mulina mu nsi ya Isirayiri, nga mwogera nti, Ennaku ziwangaalira, na buli kwolesebwa kuggwaamu? Kale bagambe nti, Bw’atyo bw’ayogera Mukama Katonda. . . . Ennaku zinaatera okutuuka, n’okutuukirira kwa buli kwolesebwa. . . . Ndyogera, era ekigambo kye ndyogera kirituukirira; tekirirwawo nate.” “Abo ab’ennyumba ya Isirayiri boogera nti, Okwolesebwa kw’alaba kwa nnaku nnyingi ezijja, era alangirira ebiro ebikyali wala nnyo. Kale bagambe nti, Bw’atyo bw’ayogera Mukama Katonda nti, Tewaliba kigambo kyange kyonna ekirilwawo nate, naye ekigambo kye njogedde kirikolebwa.” Ezeekyeri 12:21–25, 27, 28.
Two Classes of Worshippers
Ebibiina Bibiri eby’Abasinza
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Weetegereze nti ayogera ku bika bibiri eby’abasinza. Agamba nti bangi, okuggwaamu essuubi kuno bwe kwajja, baagenda mu maaso n’okuyiga obunnabbi, ekiraga nti waaliwo ekika ekitaagenda mu maaso. Tugenda kufuna okutangaala okw’enjawulo ku njawulo eri wakati w’ebika ebyo byombi.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Okutuukirira kwa Kabbakuuku 2:1–4 kwe Kkati eno eya 1843 ne Kkati eya 1850. Ne mu Kabbakuuku, olunyiriri olw’okuna lugamba nti omutuukirivu aliba mulamu olw’okukkiriza kwe, era n’oyo alina omutima ogw’amalala. Kino kinnyonnyola ebibiina bibiri eby’abasinza. Ebyafaayo by’Okukaaba okw’Ekiro wakati bivaamu ebibiina bibiri eby’abasinza, era ebibiina ebyo byombi byogerwako mu Kabbakuuku.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Mu katundu akaddako, oluvannyuma lw’okujjuliza ku Kkabbakuuku 2 ne Ezeekyeri, ayogera ku kimu ku bibinja: “abo abalindirira.” Baani abo abalindirira? Beebo abo abatuukiriza Danyeri 12 nti, “Alina omukisa oyo alindirira n’atuuka ku 1335.” Ekibinja kino kye balindirira.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Abo abaali balindiridde ne basanyuka, nga bakkiriza nti Oyo amanyi enkomerero okuva ku lubereberye yali atunudde wansi ng’ayita mu mirembe egyayita, era ng’alaba obwennyamivu bwabwe nga bukyajja, yali abawadde ebigambo eby’obuvumu n’essuubi.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Twafuna essimu okuva eri mwannyinaffe eyali amaze emyaka mitono ng’akolera mu ggwanga limu ku ag’omu Buvanjuba bwa Bulaaya. Yali waayo, n’asengukira mu United States, era bwe yategeera obubaka buno, n’addayo. Ayolekaganye n’okuziyizibwa, ng’ab’omu maka ga kkanisa ye ey’edda batuukirira obukulembeze mu ggwanga lye okusobola “okumuggalirawo oluggi.” Mu nnaku zino, Mukama yamuggulirawo oluggi okugabana obubaka buno n’ebibinja by’abantu.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Yayise ku ssimu enkya nnyo leero, ng’agabana nti ekiziyiza ekimu kyali kya ntambula. Baali beetaaga emmotoka okusobola okutambula n’okuyigiriza obubaka buno, naye nga tebalina ssente zimala. Amangu ago bwe baatuuka mu kifo kino, mikwano gyabwe okuva mu United States, nga Mukama abasalidde omusango mu mitima gyabwe, baweereza ssente ezamala okugula emmotoka.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Buno bwe bwali obulamu bwe baali bayitamu abo abaali basaliddwa essuubi. Baali basaliddwa essuubi, naye Mukama n’abakulembera eri Ebyawandiikibwa okubagumya, ng’agamba nti, “Okusaliddwa kuno okw’essuubi kwali kulagirirwa kwange. Mweyongere buyongezi okugenda mu maaso.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Singa tewaali bitundu ng’ebyo eby’Ebyawandiikibwa, ebibakuutira okulindirira n’obugumiikiriza n’okukwata ennywevu obwesige bwabwe mu kigambo kya Katonda, okukkiriza kwabwe kwandiggwereddwawo mu ssaawa eyo ey’okugezesebwa.
The Parable of the Ten Virgins and the Tarrying Time
Olugero olw’Abawala Ekkumi Abatamanyangalivu n’Ekiseera eky’Okulindirira okutono"}
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Weetegereze engeri Mwannyinaffe White gy’agatta olugero lw’Abawala Ekkumi ne Kaabakuuku 2, kubanga byombi byogera ku kiseera eky’okulwawo era ne ku biti bibiri eby’abasinza.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
"Olugero olw’abawala ekkumi abaali tebafumbiddwa olwa Matayo 25 nalwo lulaga obumanyirivu bw’abantu b’Abadiventi. Mu Matayo 24, ng’addamu ekibuuzo ky’abayigirizwa Be ekyali kikwata ku kabonero ak’okujja Kwe n’enkomerero y’ensi, Kristo yali alaze ku bimu ku bintu ebisinga obukulu mu byafaayo by’ensi n’eby’ekkanisa okuva ku kujja Kwe okw’olubereberye okutuuka ku kujja Kwe okw’okubiri; kwe kugamba, okuzikirizibwa kwa Yerusaalemi, okubonaabona okunene okw’ekkanisa wansi w’okuyigganyizibwa okw’Abapagaani n’okw’obwapapa, okuzikizibwa kw’enjuba n’omwezi, n’okugwa kw’emmunyeenye. Oluvannyuma lw’ebyo n’ayogera ku kujja Kwe mu bwakabaka Bwe, era n’ayanjula olugero olunnyonnyola ebika bibiri eby’abaweereza abalindirira okulabika Kwe. Essuula 25 etandika n’ebigambo bino nti: ‘Awo obwakabaka obw’omu ggulu bulifaananyizibwa n’abawala ekkumi abatannafumbirwanga.’ Wano ekkanisa eba eri mu nnaku ez’oluvannyuma yolekebwa,"—kati, bino abikozesa ku Byafaayo by’AbaMillerite, naye mwetegereze ky’agamba—"Wano ekkanisa eba eri mu nnaku ez’oluvannyuma yolekebwa,"—ani “ekkanisa eba eri mu nnaku ez’oluvannyuma”? Oyo ffe.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
“Ekintu kye kimu ekiragiddwa ku nkomerero y’essuula 24. Mu lugero luno, obumanyirivu bwabwe bulagibwa olw’ebintu ebyaliwo mu mbaga y’obugole ey’Ebuvanjuba. ‘Awo Obwakabaka obw’omu ggulu bulifaananyizibwa n’abawala kkumi abatafumbirwangako, abaakwata ettabaaza zaabwe ne bafuluma okusisinkana awasizza omugole. Era bataano ku bo baali bagezi, ne bataano nga basirusiru. Abasirusiru baakwata ettabaaza zaabwe, ne batatwala mafuta wamu nabo: naye abagezi ne batwala amafuta mu bibya byabwe awamu n’ettabaaza zaabwe. Awo awasizza omugole bwe yalwawo, bonna ne babongoota ne beebaka. Mu ttumbi ekiro ne wabaawo okukaaba nti, Laba, awasizza omugole ajja; mufulume okumusiisinkana.’”
The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
Okujja kwa Kristo, nga bwe kwalangiriddwa mu bubaka bwa malayika ow’olubereberye, kwategeerwa okukiikirirwa okujja kw’omugole. Enkyukakyuka eyeyali esaanidde wonna wansi w’okulangirira okujja Kwe okw’amangu yalinga okugenda ebweru kw’abawala ab’embaga. Mu lugero luno, nga bwe kiri ne mu Matayo 24, waliwo ebibiina bibiri ebikiikiriddwa. Bonna baali batutte ettaala zaabwe, Bayibuli, era olw’omusana gwayo ne bagenda okusisinkana Omugole. Naye ate mu kiseera omusirusiru lwe yatwala ettaala zaayo nga tezirina mafuta, abalina amagezi bo baatwala amafuta mu bibya byabwe. Abalina amagezi baali bafunye ekisa kya Katonda, amaanyi agazza obuggya era agatangaaza ag’Omwoyo Omutukuvu, agaafuula ekigambo Kye ettaala eri ebigere byabwe. Baasoma Ebyawandiikibwa okusobola okuyiga amazima era ne banoonya n’obunyiikivu obutukuvu bw’omutima n’obw’obulamu. Abo baalina obumanyirivu obw’obuntu ne okukkiriza mu Katonda ne mu kigambo Kye, ebyali bitasobola kuggibwawo kusoomoozebwa n’okulindirira. Abalala baatambulanga lwa kusindiikirizibwa kwokka, nga beesigama ku kukkiriza kw’abooluganda baabwe, nga bamativu n’enneewulira ennungi naye nga tebaliiko kutegeera kujjuvu okw’amazima oba omulimu ogw’ekisa ogw’amazima. Tebali baategekebwa kulindirira na kusoomoozebwa. Ebikemo bwe byajjanga, okukkiriza kwabwe kwaggwanga amaanyi, n’ettaala zaabwe ne ziwola obutono.
"While the bridegroom tarried,"
“Naye omugole bwe yalwawo,”
When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
Omugole bwe yalwawo ddi? Nga 22 Omwezi ogwokusatu, 1844. Alwawo. Kiki eky’anaabaawo kaakano? Ebibinja bino byombi bigenda kulabisibwa.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Bwe twerabira Okukaaba okw’Ekiro ekya wakati ne tugwa okuva ku kkubo ne tuserengeta eri ensi embi wansi, tulaga nti tetutegeera Njiri. Enjiri ey’Emirembe n’Emirembe mulimu gwa Kristo ogw’okuleeta ebibiina bibiri eby’abasinza, nga gwesigamye ku bubaka obw’obunnabbi obukema. Okuva mu biro eby’okulindiriramu okutuusa ku kuggalwa kw’oluggi, kino kye ntikko y’Enjiri ey’Emirembe n’Emirembe. Wano, Mukama addira ebibiina bibiri mu biro eby’okulindiriramu, ng’anoonya okubiyingiza mu Musango wamu na Ye, era abiyisa mu nkola ey’okukema okulaba oba ddala birina amafuta oba nedda. Kino kye ntikko y’omulimu gwa Kristo ogw’okwawula zaabu ku kasasiro, eŋŋaano ku muddo, abagezi ku basirusiru.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Omugolebwa bwe yalwawo, bonna ne beebaka ne beegona.” Mu kulwaawo kw’Omugolebwa, kulagibwa okuyita kw’ebiseera Mukama bye yali asuubirwa, okuggwaamu essuubi, n’okulabika ng’aludde. Mu kiseera kino eky’obutategeerekeka, okwagala kw’abo abaali ba kungulu era abatali ba mutima gwonna mangu ne kutandika okukendeera, n’amaanyi gaabwe ne gaggwaamu; naye abo okukkiriza kwabwe kwe kwali kwesigamye ku kumanya Baibuli okw’obuntu, baalina ejjinja wansi w’ebigere byabwe, amayengo ag’okuggwaamu essuubi ge gaali tegayinza kuggyawo. “Bonna ne beebaka ne beegona;” ekibiina ekimu nga kiri mu butafaayo era nga kirese okukkiriza kwakyo, ate ekirala nga kirindiridde n’obugumiikiriza okutuusa ekitangaala ekisingawo obutangaavu lwe kyandituuse. Naye mu kiro eky’okukemebwa, aba oluvannyuma baalabika ng’okwagala kwabwe n’okwewaayo kwabwe bikendeddeko, mu ngeri emu. Abo abatali ba mutima gwonna era aba kungulu tebaakyasobola kwesigamya ku kukkiriza kw’ab’oluganda lwabwe. Buli muntu alina okuyimirira oba okugwa ku bubwe.”
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Obwegulumpise bwe bwajja, ebibiina bibiri ne bitandika okwebaka mu ngeri ezitali zimu; naye n’abawala abagezi baafiirwaako obunyiikivu bwabwe obumu. Mukama yali abakulembera mu kino, olw’okuba obubaka bw’Okukaaba okw’Ekiro ekya wakati bwe bwajja mu Lukiiko lw’Olusiisira olwa Exeter, akole omulimu mu bo.
The Testing Process: The Tarrying Time and the Midnight Cry
Enkola ey’Okukemebwa: Ekiseera eky’Okulindirira n’Okukaaba okw’Ekiro eky’Ekkati
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Okuva mu Spirit of Prophecy, volume 4, omuko 228: Mujjukire nti enkola eno—Okukaaba okw’Ekiro ekya wakati, okuva mu Kiseera ky’Okulindiriza okutuusa ku kuggalwa kw’oluggi—ye Mukama agezesaamu abantu Be. Okukaaba okw’Ekiro ekya wakati ku Lukiiko lw’Olusiisira olw’e Exeter, mu kulangirira kwakwo okutuuka nga October 22, 1844, kitundu kimu kyokka ku byafaayo ebyo. Tekiyinza kwawulwamu ku kiseera ky’okulindiriza, ekiteekateeka ku ngeri Okukaaba okw’Ekiro ekya wakati gye kukolamu ku bibinja bibiri eby’abasinza. Muteekwa okutegeera Okukaaba okw’Ekiro ekya wakati, kubanga bwe mutakutegeera, mugwa okuva ku kkubo.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Katonda yali ategese okukema abantu be. Omukono gwe gwabikka ensobi mu kubala ebiseera eby’obunnabbi. Omukono gwe, omukono gwa Mukama, gwabikka ensobi ey’enjawulo mu kubala ebiseera eby’obunnabbi, mu bungi. Abaadiventi tebaazuula nsobi eyo, era so teyaazuulibwa abo abaali basinga okuyiga mu bawakanyi baabwe. Abo oluvannyuma ne bagamba nti, “Okubala kwammwe okw’ebiseera eby’obunnabbi kutuufu. Ekintu ekikulu ennyo kiri kumpi okubaawo; naye si kye Mw. Miller ky’alagula; kwe kukyuka kw’ensi yonna, so si kujja kwa Kristo okw’okubiri.”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Ekiseera eky’okusuubirira kyayita, ne Kristo n’atalabika olw’okununula abantu Be. Abo abaali balinze Omulokozi waabwe n’okukkiriza okw’amazima era okw’okwagala, baafuna okuggwaamu amaanyi okw’obulumi bungi. Naye Mukama yali atuukirizza ekigendererwa Kye: yali agezesezza emitima gy’abo abaali beeyatula nti balindirira okulabika Kwe. Mu bo mwalimu bangi abaali bakubirizibwa okutya okusinga okwagalira amazima. Ekintu ekyali kisuubirwa bwe kitatuukirira, abo ne boogera nti tebaali buggwaamu maanyi; tebaali bakkirizza n’akatono nti Kristo alijja. Baali mu basooka nnyo okuduulira ennaku y’abo abakkiriza ab’amazima.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Guno gwe gwali mugaso gwa Mukama. Tetulina kintu kyonna kye tulina okutya ku biseera eby’omu maaso, okuggyako bwe twereka engeri Mukama gye yatukulemberamu mu byatuyitamu eby’edda, era tetulina kintu kya kutya okuggyako bwe twereka okuyigiriza kwa Mukama mu byatuyitamu eby’edda. Tukitegeeza nti tosobola kwawula kukulembera kuno okuva ku kuyigiriza Kwe.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Obulamu mu Bufunze obwa James White ne Ellen G. White, 1888, empapula 186–187: “Katonda yakema era n’agezesa abantu be olw’okuyita kw’ekiseera mu 1843. Ensobi—ensobi ey’enjawulo ennyo—gye baakola mu kubala ebiseera eby’obunnabbi teyamanyibwa mangu n’abantu abayivu abaali bawakanya endowooza z’abo abaali basuubira okujja kwa Kristo. Abayivu bano ab’amaanyi baalangirira nti Bwana Miller yali mutuufu mu kubala kwe okw’ekiseera, newakubadde nga baamuwakanya ku kintu ekyali kyakukwata ku nkomerero y’ekiseera ekyo. Naye bo, n’abantu ba Katonda abaali balindirira, baali mu nsobi y’emu ku nsonga y’ekiseera.”
We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
Tukkiriza ddala nti Katonda, mu magezi ge, yateekateeka nti abantu be basaanidde okusisinkana n’okuswazibwa, okwategekebwa obulungi nnyo okulaga emitima n’okukuza empisa entuufu—si kulaga mitima gyabwe bokka wabula n’okukuza empisa zaabwe, nga kizituusa ku mutendera ogw’okulabikirako mu buzibu obujja ku Kukaaba okw’Ekiro ekya wakati. Abo abaakkiriza obubaka bwa malayika ow’olubereberye olw’okutya emisango gya Katonda, so si kubanga baayagala amazima era ne beegomba obusika mu bwakabaka obw’omu ggulu, kaakano baalabika mu kitangaala kyabwe ekituufu. Baali mu baasoose okukudaalira abo abaali baswaziddwa, abaali beegomba n’obwesimbu era nga baagala okulabika kwa Yesu. Ogezesebwa kuno okwa Katonda okwasingayo okunoonya kwalaga empisa entuufu ez’abo abandibadde beewala obuvunaanyizibwa n’ekivume olw’okwegaana okukkiriza kwabwe mu kiseera eky’okugezesebwa.
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Abo abaali banyiize omwoyo tebaalekerwa mu kizikiza; kubanga bwe baanoonyanga ebiseera eby’obunnabbi n’okusaba okw’amaanyi, ensobi n’ezuulibwa—ensobi emu ey’enjawulo—era n’okulondoola ekipensulo eky’obunnabbi nga kiyita mu kiseera eky’okulwawo. Mu kusuubira n’essanyu okujja kwa Kristo, okulwawo okulabika okw’okwolesebwa kwali tekussa mu mwoyo, era kwali kya nnaku era ekyabatikka nga tebaakisuubira. Naye ekigezo kino kyennyini kyali kyetaagisa nnyo okukuza n’okunyweza abakkiriza ab’amazima mu mazima. Ekiseera eky’okulwawo kyali kyetaagisa nnyo. Tekyali kya kulaga bukkiriza bikka bibiri byokka era okutandika okukulaakulanya empisa zaabwe ezaali zigenda okulagibwa mu byafaayo by’Okukaaba okw’Ekiro ekya wakati okutuuka ku kuggalwa kw’oluggi, naye era kyali kyetaagisa okunyweza abo abandifulumye ku ludda olutuufu olw’ensonga eyo. Toyinza kwawula kiseera kya kulwawo ku Kukaaba okw’Ekiro ekya wakati oba ku kuggalwa kw’oluggi.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Bw’owakanya Okukaaba okw’Ekiro eky’omu ttumbi, obeera owakanye obwo ddala ebyafaayo. Okukaaba okw’Ekiro eky’omu ttumbi si bubaka bwa Samuel Snow bwokka ku Lukuŋŋaana lw’Ensiisira e Exeter; wabula bwe bumanyirizo bw’ebiro eby’okulindirira. Wano Mukama gye yali atwala. Tetulina kintu kyonna kya kutiira olw’eby’omu maaso, okuggyako nga tweerabira obukulembeze bwa Mukama mu byafaayo byaffe eby’emabega—ebyafaayo bino eby’ebiro eby’okulindirira n’Okukaaba okw’Ekiro eky’omu ttumbi, gye atuusa Enjiri ey’Emirembe n’Emirembe ku ntikko mu byafaayo by’Aba-Millerite, n’avaamu ebibinja bibiri eby’abasinza.
Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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."
Ebiwandiiko eby’Olubereberye, olupapula 74: “Nalaba nga ekipande kya 1843 kyali kiragiddwa omukono gwa Mukama, era nga tekisaana kukyusibwa; nga ennamba zaali nga bwe yayagala zibeere; nga omukono gwe gwali ku kyo era ne gukweka ensobi mu bimu ku bibalo, waleme kubangawo n’omu agiraba, okutuusa omukono gwe lwe gwaggibwako.”
The Mystery of Iniquity and the Testing Process
Ekyama eky’Obutali Butuukirivu n’Enkola ey’Okukemebwa
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Singa twalina obudde, twandiyinzizza okukubaganya ebirowoozo ku kyama eky’obujeemu. Ekyama eky’obujeemu kiyinza okuba n’ennyonnyola ezisukka ku emu entuufu, naye wano kitegeeza omulimu gwa Setaani ogw’okutabula ekibi n’obulungi, amazima n’obulimba, mu byafaayo ebitukuvu Mukama mw’akemera abantu Be. Mu byafaayo ebitukuvu eby’Ebyawandiikibwa Mukama mw’ayisa abantu Be mu nkola ey’okubagezesa, bulijjo mujja kulaba ekyama eky’obujeemu—emirimu gya Setaani egy’okutabula amazima n’obulimba. Abantu bwe batuuka ku kifo kino eky’okugezebwa, ekyama eky’obujeemu kiba kibisse ensonga.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Ekiseera kya Nuuwa eky’okugezebwa bwe kyatuuka, Bayibuli etugamba nti ezzadde lya Sitaani lyali limaze okutabulwa n’ezzadde lya Katonda nga kino tekinnabaawo. Kino kye kyaleetera ekyama eky’obutali butuukirivu okutuukirira mu biro bya Nuuwa, nga kiragiddwa mu Olubereberye ng’abaana ba Katonda okutwala abawala b’abantu okuba abakazi baabwe—okutabula kw’ezzadde ebiri, ekyama eky’obutali butuukirivu ekikulembera okugezebwa kwa Nuuwa.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Mu kugezesebwa kwa Musa n’Ennyanja Emmyufu, Ebyawandiikibwa biraga engeri Isirayiri, abaali baakukemebwa ku Nnyanja Emmyufu ne ku Sinaayi, gye baali boonoonekeddwa olw’enjigiriza ez’e Misiri oluvannyuma lw’okumalayo ebbanga eddene ennyo. Ekyo kye kyali ekyama eky’obujeemu—okukwatibwako enjigiriza za Setaani.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Mu biro by’Abayudaaya, ebyali ebyateekateeka ekkubo eri Olukiiko Olukulu olw’Abayudaaya okugobera ddala enkola yaabwe ey’okugezesa byali bye biyigiriza eby’Oluyonaani.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Mu byafaayo bwa ba Millerite, ba Millerite mu kkanisa z’Abapolotesitante baali baakamala okuva mu myaka 1260 egy’obufuzi bw’Obwapapa, obwayonoona ensigo ennongoofu n’ensigo etali nnongoofu, ne buzaala ekyama eky’obutali butuukirivu ekyakulembera okukemebwa kw’ebyafaayo bya ba Millerite.
That is the mystery of iniquity that is always present.
Ekyo kye kyama ky’obutali butuukirivu ekibaawo bulijjo.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Bw’onoonyereza engeri ekyama eky’obujeemu gye kikolamu, genda mu Patriarchs and Prophets, essuula esooka. Mwannyinaffe White atutegeeza engeri Setaani gye yatuukirizaamu ekyama eky’obujeemu mu Ggulu. Waaliwo okubeerawo okugezesebwa mu Ggulu okulaga bamalayika ki abaalina okusigalayo n’abo abaalina okuggyibwawo, era Setaani yali atuukiriza ekyama eky’obujeemu awo mu Ggulu nga ekkubo ery’okugezesebwa eryo tekinnabaawo.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Setaani yakola kino ng’aleeta okubuusabuusa mu ngeri ey’ekyama, ng’ateeka ekigambo kye waggulu w’Ekigambo kya Katonda, era ekisinga obukulu, ng’akulembera abalala okwogera enjigiriza ze ez’obulimba—omulimu omubi ennyo. Yanditeeka okubuusabuusa mu birowoozo byo, n’oluvannyuma ggwe n’ogenda n’okwogera okubuusabuusa okwo eri ekibiina. Omuntu yenna bw’anaalumiriza okubuusabuusa okwo, anaabanga alumiriza ggwe, so si ye.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Mu biseera ebiyiseewo, omusumba omu mu Spokane, Washington, yakwata ku *Early Writings*, olupapula 74, ng’agamba nti, “Nagenda mu nkuluze y’ebigambo ey’omu nnaku n’ebiro bya Ellen White, *Webster’s Dictionary*, era figures tezirina kakwate konna na kubala.” Abantu abasinga obungi abaawulira ekyo tebandikebeekenneenyezza, era bandimukkirizza. Wadde ng’osinziira ku kitono ennyo, omusumba oyo yali asiga okubuusabuusa ku ekyo figures kye zikiikirira mu kitundu kino; naye mu butuufu, yali alimba. *Webster’s 1828 Dictionary* egamba nti: FIGURE, n. Mu kubala, akabonero akalaga ennamba, nga 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Yali ayolesa obubuusabuusa, ng’akola omulimu ogukiikirirwa ng’ekyama eky’obujeemu. Yali alaga Abadiventi, bwe baba nga baagala okulaba, nti mu kiseera kino mu byafaayo by’ensi, oteekwa okutegeera amazima ku lulwo so si okuwulira abantu; kubanga, “. . . ekyama eky’obujeemu kimaze dda okukola: . . . .”
Early Writings, page 74: ". . . 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."
Ebiwandiiko eby’Olubereberye, olupapula 74: “. . . nti ebifaananyi byali nga bwe Yayagala, nti omukono Gwe gwali ku byo era ne gukweka ensobi mu bimu ku bifaananyi, baleme okugiraba, okutuusa omukono Gwe lwe gwaggibwako.”
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Kyo kikyamu eky’okuwabya abantu, era abategeevu mu by’eddiini batera okukola bwe batyo. Bw’oba oyagala okutegeera ekigambo kye kitegeeza mu Bayibuli oba mu Mwoyo gw’Obunnabbi, tosooka kutunuulira mu nkalala z’amakulu g’ebigambo; osooka kutunuulira eri nnabbi. Ng’ekyokulabirako, Danyeri akozesa ekigambo ky’Olwebbulaniya rum mu Danyeri 8:11, ekyavvuunulwa nga “gyaggibwawo.” Abantu balowooza nti kitegeeza “okuggibwawo,” naye Danyeri akozesa rum emirundi emirala etaano, era tewali wadde omulundi gumu lwe kitegeeza “okuggibwawo” — kitegeeza “okuyimusibwa n’okugulumizibwa.” Kale okulowooza nti rum mu Danyeri 8:11 kitegeeza “okuggibwawo” kwe kugoberera obulombolombo, so si ngeri Danyeri gye yakozesamu ekigambo ekyo.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Mu ngeri y’emu, ne ku bikwata ku Ellen White: Bw’oba oyagala okugamba nti mu Early Writings, 74, “figures” kitegeeza bifaananyi eby’obukugu oba ebifaananyi eby’okulaga, oyinza okwogera nti, “Ekitabo ky’ebigambo ekyaliwo mu biro bya Ellen White tekigamba nti figures kitegeeza okubala,” ng’osuubira nti abantu abasinga obungi tebajja kukikakasa. Naye singa bakikola, bandizuula nti figures ddala kitegeeza okubala.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Naye ekifo ekisooka gy’ogenda ye Ellen White yennyini: Kiki ky’ategeeza bwe yayogera ku figures? Mu Early Writings, olupapula 74, agamba nti, “Omukono gwe gwali gugalamidde ne gukweka ensobi mu bimu ku bifaananyi,” era ku lupapula 236 agamba nti, “Omukono gwe gwabikka ensobi mu kubala ebiseera eby’obunnabbi.” Omulanzi omukazi annyonnyola nti mu bigambo bye, figures kitegeeza ebiseera eby’obunnabbi—okubala, so si bifaananyi bya luyiiya.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Kale, Mukama yakwata omukono gwe ku ki? Yakwata omukono gwe ku nsobi mu kubala ebiseera eby’obunnabbi—ennamba.
Ellen White's Endorsement of the 2520
Okukkiriza kwa Ellen White eri 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Kino kye kigambo ekikulu. Bangi balangirira obubaka bwe bumwe n’obwo bwe twetisse, era mbawagira. Naye bwe kituuka ku 2520 n’obanga Ellen White yakkiriza nti bwali bunnabbi obutuufu, eno ye nsonga—buno bwe bukakafu era wano we mulina okutandikira. Ensonga endala zonna zituufu era za mazima, naye wano we watandikira.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.
Mu *Early Writings*, olupapula 74, awali wagamba nti Mukama yawanika omukono gwe ku nsobi mu bimu ku bibalo, annyonnyola ekyo kye kitegeeza mu kitabo kye kimu ekyo, ku lupapula 236 nti: “Nalaba abantu ba Katonda nga basanyufu mu kusuubira, nga batunuulira Mukama waabwe. Naye Katonda yagenderera okubakema.” Ayogera ku Kiseera eky’Okulindirira [March 22, 1844], okusoomoozebwa okw’olubereberye.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Tayogera ku Kulemererwa okw’ennaku kwa nga 22 Okitobba 1844, kubanga ne eyo baali baakukemebwa; naye wano ayogera ku nga 22 Maaki 1844, ekiseera eky’okulinda: “Katonda yali ategedde okubakema.” “Omukono gwe gwabikka ensobi mu kubala ebiwanga by’obunnabbi.” Yali agenda kubakema atya okuyita mu kiseera eky’okulinda? Nga akwata omukono gwe ku kutegeera kwabwe okw’ebiwanga eby’obunnabbi. Temulina kintu kyonna eky’okutya ku eby’omu maaso, okuggyako nga tweerabidde engeri Mukama gye yatutambuza mu biro ebyayita, mu byafaayo by’AbaMillerite n’enjigiriza ze.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Bino ebiseera eby’obunnabbi bye njigiriza ezaaleeta ekiseera eky’okulindirira. “Omukono gwe gwabikka ensobi emu mu kubala ebiseera eby’obunnabbi. Abo abaali balindirira Mukama waabwe tebaazula nsobi eno,”—ensobi emu yokka—“era n’abasajja abasinga obuyigirize abaawakanya ekiseera nabo tebaagilaba. Katonda yateekateeka abantu be okusisinkana okuggwaamu essuubi. Ekiseera kyayita, era abo abaali batunuulidde Omulokozi waabwe n’essanyu ery’okumusuubira baanyiikaala era ne bennyamala, ate abo abataayagala kulabika kwa Yesu, naye abaakwata obubaka olw’okutya, baasanyuka kubanga teyajja mu kiseera ekyali kisuubirwa. Okwatula kwabwe tekwakoma ku mutima newankubadde okutukuza obulamu. Okuyita kw’ekiseera kwabaliriddwa bulungi nnyo okubikkula emitima egyo. Abo be baasooka okukyuka ne basekerera abo abaali n’ennaku era nga baggwaamu essuubi, abo abaali ddala baagala okulabika kw’Omulokozi waabwe. Nalaba amagezi ga Katonda mu kugeza abantu be n’okubawa okugezesebwa okw’omunda okwekeneenya, okuzuula abo abandikendedde ne baddayo mu ssaawa ey’okugezesebwa.”
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Yesu n’eggye lyonna ery’omu ggulu baatunuulira n’okusaasira era n’okwagala abo abaali balindiridde n’essuubi eddungi okumubona Oyo emmeeme zaabwe gwe zaayagala. Bamalayika baali babetoolodde, okubawanirira mu kiseera eky’okugezesebwa kwabwe. Abo abaali basinze okulagajjalira okukkiriza obubaka obw’omu ggulu baalekerwa mu kizikiza, era obusungu bwa Katonda bwabakolebwako, kubanga tebaayagala kukkiriza musana gwe yabatumira okuva mu ggulu. Abo abeesigwa, abaali baanakuwadde olw’okwetanira, abaali tebategeera lwaki Mukama waabwe teyajja, tebaalekerwa mu kizikiza. Nate baakulemberwa eri mu Baibuli zaabwe okunoonyereza ebiseera eby’obunnabbi. Omukono gwa Mukama gwaggibwa ku mibala, era ensobi—emu yokka—nnyonnyolwa.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Wano annyonnyola ensobi eyali mu mibalirirwamu ku Kipande kya 1843, era asalready nnyo agazeeko nti emibalirirwamu egyo ekikirira ebiseera eby’obunnabbi. “Baakiraba nti ebiseera eby’obunnabbi byatuuka ku 1844, era nti obujulirwa bwe bumu bwe baali baleese okulaga nti ebiseera eby’obunnabbi byaggwaako mu 1843, bwakakasa nti byandikomye mu 1844.” Ennyombo ewedde! Ellen White assaako akabonero ke ak’okukkiriza ku 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
Waliwo ebiseera eby’obunnabbi bisatu byokka ku Kaati ya 1843 bye baategeera nti byaggwa mu 1843: 1335, 2520, ne 2300. Katonda yakwata omukono gwe ku nsobi mu bimu ku bibalo—ebiseera eby’obunnabbi ku Kaati eno—okutuusa lwe yaggyawo omukono gwe. Bwe yaggyawo omukono gwe, abalindirira abeesigwa baakulemberwa okwekenneenya nate ebiseera eby’obunnabbi, ne basalanga nti obukakafu bwe bumu obwabakulemberera okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, oluvannyuma bwwategeerekeka nti bukakasa nga bibiri byaggwa mu 1844.
The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
Ekiseera kya 1335 kitandika mu AD508 era kikoma mu 1843. Ekiseera kya 2520 kitandika mu 677BC era kikwatibwako obujjuvu bw’omwaka. Abatandisi baali balowooza nti kyakomera mu 1843, naye oluvannyuma ne bategeera nti obukakafu bwe bumu obwabaleetera okulagula 1843 bwakakasa nti obunnabbi bwa 2520 bwakoma mu 1844. Obunnabbi bwa 2300 butandika mu 457BC, era baali balowooza nti bwakomera mu 1843, naye oluvannyuma lw’okuggwaamu essuubi, okuyita mu kunoonyereza kwabwe ku biseera eby’obunnabbi, ne bakitegeera nti bwakoma mu 1844.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Waliwo obunnabbi busatu bwokka bwe baalanga nti bwandikomye mu 1843, era obumu ku bwo bukola bwe butyo: obwa 1335. Buno si bwe bunnabbi Mukama bwe yakwataako n’omukono gwe okubukuumira. Bulaga ebyafaayo by’AbaMillerite okuva mu Kiseera eky’Okulindiriramu, okuyita mu Kukaaba okw’Ekiro eky’omu ttumbi, okutuuka ku nga October 22, 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.
Mu njigiriza eyayise, twakomya ku kigambo kino ekyava eri Ellen White: “Balina omukisa amaaso agaakiraba ebyo ebyalabibwa mu 1843 ne 1844.” Kino kye, “Wa mukisa oyo ajja mu 1843.” Mu nnyiriri eziddirira, agamba nti, “Obubaka bwawaayo. Era tewaandibaddewo kulwaawo kwonna mu kuddamu obubaka obwo, kubanga obubonero bw’ebiro bituukirira; omulimu ogusembayo gulina okukolebwa. Omulimu omunene gulikolebwa mu kiseera ekitono. Obubaka bunaatera okuweebwa olw’okulonda kwa Katonda, obuliyongera ne bufuuka okukaaba okw’amaanyi. Awo Danyeri aliyimirira mu mugabo gwe, okuwa obujulirwa bwe.” Manuscript Releases, volume 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Danyeri ng’ayimiridde mu mugabo gwe kye lunyiriri 13 olwa Danyeri 12. “Abaweebwa omukisa ge maaso agaalaba ebintu ebyalabibwa mu 1843 ne mu 1844” kye lunyiriri 12. Ellen White awa okunnyonnyola okw’obwakatonda ku Danyeri 12:12–13, ng’agamba nti ennyiriri zino tezikwata ku bunnabbi bw’ebiseera, wabula ku bulamu obw’okuyitamu obulimu 1843 ne 1844, obuva mu kutegeera obubi okw’omu 1843 obuleeta ekiseera eky’okulindiriza. Ekiseera eky’okulindiriza bwe kituuka, “Alina omukisa oyo alindirira.” Wadde okwolesebwa kulwawo, kukirindire. Alina omukisa oyo alindirira n’obwesigwa okuva mu Kiseera eky’Okulindiriza okutuusa omulyango lwe guggalwa. Ekyo omwesigwa ky’alaba mu 1843 ne 1844 gwe mukisa ogumuyingiza mu Watukuvu Wonna.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Obunnabbi obw’ennaku 1335 bwakomera mu 1843, nga bussaako akabonero ku kujja kw’Okukaaba okw’Ekiro Ekitaliko Bungi. Ebiseera eby’obunnabbi 2520 ne 2300 bikoma mu 1844. Ellen White agamba nti obujulizi bwe bumu obwabakulembera okulangirira nti 2520, 2300, ne 1335 byakomera mu 1843 oluvannyuma bwakkirizibwa okulaga nti byandikomekkerezebwa mu 1844.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Omusana okuva mu Kigambo kya Katonda gwabalukako ku mbeera yaabwe, ne bazuula ekiseera eky’okulindiriza—“Newakubadde nga [okwolesebwa] kulwawo, kikulindirire.” Mu kwagala kwabwe eri okujja kwa Kristo okw’amangu, baali bayise bubi ku kulwawo kw’okwolesebwa, okwabaliribwa okulaga abo abaalindirira ddala. Nate ne baba n’akabonero k’ekiseera. Naye nalaba nga bangi ku bo tebaasobola kuyimuka waggulu w’okuggwaamu essuubi kwabwe okw’amaanyi, balyoke bafune ekigero ekyo eky’obunyiikivu n’amaanyi ekyali kirambiddwa okukkiriza kwabwe mu 1843.
Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Sitaani ne bamalayika be ne babawangula, era abo abaali tebaagala kukkiriza bubaka obwo ne beeyanza olw’okusalawo kwabwe okw’obwegendereza obw’ewala n’amagezi gaabwe mu butakkiriza bulimba obwo, nga bwe baabuyitanga. Tebategeera nti baali bagaana okuteesa kwa Katonda okulwanyisa bo bennyini, era nti baali bakolera wamu ne Sitaani ne bamalayika be okusambattisa abantu ba Katonda, abaali batambulira mu bubaka obwasindikibwa okuva mu ggulu."
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.
Mu byafaayo buno, mulimu ebika bibiri eby’abaweereza. Ekibiina eky’obutali bwa bwesigwa kinyooma abo abalindiridde; naye abo abalindiridde bakulemberwa okuddayo eri ebiseera eby’obunnabbi ne bategeera nti obukakafu bwe bumu obwabaleetera okuzuula enkomerero ya 2520 ne 2300 mu 1843 bwe bwali obw’okukakasa nti byaggwa mu 1844.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Newankubadde nga abalindiridde baategeera kino, tebaali bakyayaka nnyo eri Mukama nga bwe baali bwe baasooka okusoomoozebwa. Baali baakuddamu okukoleezebwa obubaka bw’Okukaaba okw’Ekiro wakati. Abalindiridde baali dda bategeedde 1844, enkomerero y’obunnabbi, nga Obubaka bw’Okukaaba okw’Ekiro wakati tebunnajja.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Obubaka bw’Okukaaba okw’Ekiro wakati bwaleetera abo abaali balindirira okutegeera ennaku z’omwezi October 22, 1844. Olw’amawulire ago, tekyaali kya kuba nti kyali mu kiseera kyonna mu 1844; kyali ku lunaku luno lwennyini, era ekyo ne kiwa obubaka amaanyi.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Olaba enkola eno? Enjigiriza ezireeta obumanyirivu buno bwe bunabbi busatu: 1335, 2300, ne 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Oluvannyuma lw’okutegeera kino, baatandika okulangirira nti, “Muve mu Babulooni.” Buno bwe Bubaka bwa Malayika ow’Okubiri.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Kale tutegeere bulungi: Kiki ekikoma ku kiseera eky’okulindirira? Okukozesa Ekipande kya 1843. Baateeka Ekipande kino ku bbali kubanga kati baali bamaze okutegeera nti Mukama yali ajja mu 1844, so nga Ekipande kyali kigamba 1843. Noolwekyo, baateeka Ekipande ku bbali mu byafaayo by’Obubaka bwa Malayika ow’Okubiri.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Obubaka bwabwe bufuuka ki mu byafaayo by’Omumalaika Owookubiri? Ekitundu ekisembayo kye kinnyonnyola.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Abakkiriza mu bubaka buno baajoogebwa mu makanisa. Mu kiseera kitono, abo abaagaananga okukkiriza obubaka baaziyizibwa okutya okulaga mu bikolwa ebiri mu mitima gyabwe; naye okuyita kw’ekiseera kwalaga engeri gye baali bawuliramu ddala. Baayagala okusirisa obujulirwa abo abaalindirira bwe baawulira nga bawalirizibwa okubuwa, nti ebiseera eby’obunnabbi byatuuka okutuuka mu 1844.
What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.
Biseera bya nnabbi ki? 2520, 2300, ne 1335. Obwo bwe bubaka bwabwe mu byafaayo bino. Kaakano bagamba nti, "Tukitegedde! Obunnabbi buno butuuka ku 1844." Obubaka bwabwe mu byafaayo eby’Okukaaba okw’Ekiro Ekya Ttereka lye bunnabbi bwa myaka 2520 ne 2300.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
“Mu kiseera ekimu, abo abataandyagadde kukkiriza bubaka baali baziyiziddwa entiisa obutatwala mu bikolwa ebyo emitima gyabwe bye gyalowooza; naye okuyita kw’ekiseera kwalaga engeri gye baali ddala bawuliramu. Baayagala okusirisa obujulirwa abo abaali balindiridde bwe baawulira nga bawalirizibwa okubuwa, nti ebiseera eby’obunnabbi byatuuka ku 1844. Abakkiriza baannyonnyola bulungi ensobi yaabwe—ensobi ey’enjawulo ennyo—era ne bawa ensonga lwaki baasuubira Mukama waabwe mu 1844. Ababawakanya tebaayinza kuleeta nsonga zonna okulwanyisa ensonga ez’amaanyi ezaaweebwa. Naye obusungu bw’amakanisa ne bubuubuuka; baasalawo obutawuliriza bujulizi, n’okuziyiza obujulirwa okuva mu makanisa, abalala baleme okubuwulira.”
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Kiki ekibaawo bw’oleeta 2520 ng’ogigatta ku nnaku 2300? Mu byafaayo eby’Abamillerite, muggibwa mu kkanisa, era wabaawo okufuba okusirisa obubaka obwo.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
Abo abaataatya kubikkirira balala musana Katonda gwe yali abawadde, baaggalirwa ebweru w’amakanisa; naye Yesu yali nabo, era ne basanyukira mu musana gw’amaaso ge. Baategekebwa okukkiriza obubaka bwa malayika ow’okubiri. Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Nga tetunnayingira mu kusoma okukwata ku 2520, kye tugenderera okulaga kwe kino nti Ellen White assaako envumbo ye ey’okukkiriza ku 2520. Bw’oba tosobola kulaba kino, weetaaga okusaba nti Yesu akuggyewo ebipande ku maaso go. Ellen White yagamba nti obukakafu bwe bumu obwabakulembera okulagula 1843 bwe bwayitibwa oluvannyuma okulaga nti ebiseera bino eby’obunnabbi byakoma mu 1844. Bulijjo ayogera ku biseera eby’obunnabbi, oba ku mibala, mu bungi. Waliwo ebiseera by’obunnabbi bisatu byokka ku Kipande kya 1843 ebyakoma mu 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Ekyo ekikoma mu 1843, kwe kugamba 1335, kisaba, olw’obutuufu bw’ennimi, waabeewo waakiri ebiseera bibiri eby’obunnabbi asobole okwogera nti “ennamba” ne “ebiseera eby’obunnabbi.” Bwe wabaawo bisatu n’oggyamu ekimu, kale ebibiri by’awagira bye 2520 ne 2300, awatali kufaayo ku kintu kyonna omulala yenna ky’ayogera.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Mu byafaayo buno, nga mwe muli n’Okusubwa Ekkulu okw’Abadiventiisiti ku nnaku z’omwezi 22 Okitobba 1844, Mukama yali aleeta obumanyirivu mwe baali baggalibwa ebweru w’amakanisa basobole okuyimirira si ku buyinza bw’abantu wabula ku Kigambo kya Katonda. Baali beetaaga obumanyirivu obwo okusobola okuba n’okukkiriza okuyingira mu Kifo Ekisinga Obutukuvu awamu ne Yesu Kristo. Yali abatukuza okutuusa ku nkomerero y’Enjiri ey’Emirembe n’Emirembe.
Testimony of the Pioneers: James White and Uriah Smith
Obujulirwa bw’Abasooka Abatandikawo: James White ne Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Eddako, tulina ba Pioneers babiri, James White ne Uriah Smith. Bano be basajja abakulu abateologiya ab’omulembe guno be beesigamyako okugamba nti James White yagaana 2520 mu 1863 era nti Uriah Smith nayo yagigaana mu biwandiiko bye mu myaka gya 1870 ne 1880.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Tudda emabega mu 1844 ne mangu ddala oluvannyuma lwayo tulabe engeri James White ne Uriah Smith gye bannyonnyolamu ebyafaayo bino bimu ddala Ellen White by’akamala okunnyonnyola. Ayogera ku biseera eby’obunnabbi ne ku Mukama okuggyawo omukono gwe n’okulaba ensobi, era n’abayima bano ababiri bwe batyo bwe bakola.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White tayogera nti “2520” oba “emirundi musanvu,” naye Uriah Smith ne James White bo babyogera bwe batyo. Bategeeza bulungi nti ebiseera eby’obunnabbi ebyakkirizibwa mu byafaayo bino byali 2520 ne 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, ekitundu 1, nga 9 Julayi 1851: “Ayogera omuwakanya nti, ‘Sikkiriza nti okukaaba okw’ekiro wakati kukyali kuweereddwa.’ Neffe tetukkiriza nti okukaaba okw’ekiro wakati kwawulirwa ffe, oba nti kulirirayo kuwulirwa. Okukaaba okwo okw’omu Matayo 25:6, nti, ‘Laba, awasizza ajja,’ kuli mu byafaayo by’embaga y’obufumbo ey’e Buvanjuba. Naye nti waaliwo okukaaba okwaaweebwa, ne kukkirizibwa mu bujjuvu omubiri gwonna ogw’Abadiventi mu ddumbi lya 1844, nga kugeraageranyizibwa bulungi n’okukaaba okw’ekiro wakati okw’olugero, tekisaana kugaanyizibwa abo abaafuna obumanyirivu mu kyo.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James White ayogera ku byafaayo abantu mwe baagaanira Okukaaba okw’Ekiro ekya ttumbi ne bagwa okuva ku kkubo. Addamu ku kino era agenda kwogera ku byafaayo bino.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
“Kyajja mu kiseera ekituufu. Okukaaba okw’olugero kwaddirira mangu ddala okulwawo, n’okubongoota n’okwebaka. Ekyo kyaddirira okulwawo kwaffe, nga tusuubiddwa obutatuukirira, ne kututuukako nga tuli mu mbeera ey’okugoonzebwa. Okukaaba okwo kwazuukusa amagezi abawala ekkumi, ne kubaleetera okulongoosa ettaala zaabwe. Kino, nga kiyambibwako amaanyi g’Omwoyo, kyazuukusa abantu abaalindanga okujja kwa Mukama, ne kibaleetera okunoonya Bayibuli nga bwe batali bakikolaako emabegako, era ne beewaayo bokka n’ebintu byabwe eby’ensi byonna ddala eri Mukama. Abo abaayolesa okukaaba nti Mukama yali agenda kujja mu mwezi ogw’omusanvu, 1844, baalaba bulungi nti ebiseera eby’obunnabbi byatuuka okutuuka ku kiseera ekyo; kyenvuddeko, obujulirwa obwali buweereddwa okuva mu biseera ebyo okulaga nti okujja kwa Mukama kwali kubaawo mu 1843, bwalaga nti kwali kubaawo mu 1844. Awo ne tulaba ensobi mu ngeri eyo ey’okubaliramu eyakomya ennaku 2300 mu 1843. Tewali n’omu ku abo abaawandiika nga bawakanya okujja kwa Mukama eyagilaba. Omukono gw’Obulabirizi bwa Katonda gwabikka ensobi eyo okutuusa ekiseera lwe kyajja okulabikira. Ensobi yali mu kuggyamu emyaka 457 emijjuvu ku 2300, ne kireka 1843, nga tebakubyeeyo mu balo ekitundu ky’omwaka 457 B.C. ekyali kiyiseewo, ekiragiro bwe kyavaayo, okuva ku kyo wiiki 70 kwe zibalirwa.”
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Ebirowoozo byaffe byalungamizibwa ku kiseera ekyo, [1843,] olw’ensonga nti, bwe baabalanga ebiseera eby’enjawulo eby’obunnabbi okuva ku myaka egyo abalondoola ebiseera abasinga obulungi gye baateekera okutuukirira kw’ebintu ebyali birina okutegeeza entandikwa yabyo, byonna byalabika ng’ebikoma mu mwaka ogwo.”
Now he tells us the prophetic periods they thought terminated in 1843.
Kaakano atutegeeza ebiseera eby’obunnabbi bye baalowooza nti byaggwaako mu 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Kino kyali kirabika bukozi bukozi bwokka.” Kyali kirabika bukozi bukozi bwokka nti byaggwa mu 1843. Bandizuula nti byaggwa mu 1844.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'
“Tutandikira okubala ‘ebiseera musanvu,’ oba emyaka 2520, okuva ku buwambe bwa Manase, obuteekeddwa, mu kukkiriziganya okw’amaanyi nnyo, abakugu mu kubala ebiseera ku BC677.” Bino bye biseera eby’obunnabbi bye baali bakolako. “Olunaku luno lwe lwokka lwe twali tusobodde okubala okuvaako, olw’okutandika kw’ekiseera kino; era bwe twaggya BC677 ku myaka 2520, ne wasigalawo AD1843. Naye ffe tetwalowooza nti, kubanga kyandibadde kyetaagisa emyaka 677 emijjuvu egya BC n’emyaka 1843 emijjuvu egya AD okutuukiriza emyaka 2520, kyandituwalirizza era okuwongeza ekiseera kino okutuuka munda mu AD1844, nga bwe kyandiba nga kyatandika oluvannyuma lw’entandikwa ya BC677.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Ebiseera eby’obunnabbi ebyo “omukono gwa Providensi gwe gwakuuma omukono gwe ku nsobi eyo,” byali birimu ne 2520.
Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: “Obudde bwe bweyongera okusukka A.D. 1843, bangi baatandika okwebuuza ensonga ezabaleetera okuswazibwa kwabwe ku mwaka gwe baasuubirangamu okununulibwa kwabwe. Awo ne kirabika nti, bwe twatandikanga ebiseera byonna eby’obunnabbi mu myaka B.C., gye twali bulijjo nga tubiwandikamu okutandika kwabyo, tebyandituukiriziddwa mu biseera byabyo eby’enjawulo, ne bwe kiba nga twakkiriza nti ennyiriri yaffe ey’ebiseera n’olunaku lw’okutandika kwabyo byali bituufu, okuggyako mu kiseera ekimu munda mu mwaka 1844. Bw’atyo, ku bikwata ku biseera omusanvu, oba emyaka 2520, ebyaatandikira mu B.C. 677—jubireyo ennene, oba emyaka 2450 [etateekeddwa ku kipande kya 1843 newakubadde ku kya 1850.], eyaatandikira mu B.C. 607—n’emyaka 2300 egya Danyeri, eyaatandikira mu B.C. 457—kubanga ekitundu ku buli gumu ku myaka egyo, okuva ebiseera eby’obunnabbi kwe byabalirirwanga okutandika mu ngeri yaabyo ey’enjawulo, kyali kyayita dda nga tebinnabaawo bintu eby’enjawulo ebyalaga okutandika kwabyo, kyandibadde kyetaagisa nti byeyongere okutuuka wala munda mu A.D. 1844, okwenkana n’ekiseera buli kimu kwe kyatandikira oluvannyuma lw’entandikwa y’emyaka B.C. kwe byabalirirwa mu ngeri yaabyo ey’enjawulo, okusobola, oba okutuukiriza omuwendo gw’emyaka mu buli kimu, oba okukebera obutuufu bw’ennyiriri yaffe ey’ebiseera. Naye tewaali bubonero bwa budde, mu myaka B.C. egyo egy’enjawulo, ebiseera ebyo eby’enjawulo lwe byatandikira; era olw’ensonga eyo, ekiseera mu mwaka gwe byakomekkerezebwamu tekyaayinza kulambikibwa bulungi ddala.”
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith ne James White bombi bawa obujulirwa nti ebiseera eby’obunnabbi ebyategeerwa okuggwaako mu 1844 byali bya myaka 2520 ne 2300, nga bakozesa ebigambo bye bimu nga Ellen White bw’akola mu Early Writings, olupapula 236 n’ebiddirira.
The Chain of Truth: William Miller's Commencement Points
Olujegere olw’Amazima: Entandikwa za William Miller
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Ebiwandiiko eby’Olubereberye, omuko 230: “Katonda yatuma malayika We” — malayika Gabulyeri — “okukwata ku mutima gw’omulimi” — William Miller — “eyali tabadde akkiriza Bayibuli, amuleete okunoonya obunnabbi. Bamalayika ba Katonda baamukyalanga emirundi mingi oyo eyalondebwa, okulungamya ebirowoozo bye era n’okuggulawo okutegeera kwe obunnabbi obwali buludde nga buzibu eri abantu ba Katonda. Entandikwa y’olujegere olw’amazima yaweebwa ye, era yakulemberwa okunoonya akagatta ku kagatta, okutuusa lwe yatunuulira Ekigambo kya Katonda n’ekyewuunyo era n’okukisiima. Yalaba eyo olujegere olw’amazima olutuukiridde. Ekigambo ekyo kye yali atwala ng’ekitali kya kuviibwako Katonda kati ne kiggulibwa mu maaso ge mu bulungi bwakyo ne mu kitiibwa kyakyo. Yalaba nga ekitundu ekimu eky’Ebyawandiikibwa kinnyonnyola ekirala,” — Gabulyeri yamulaga enkola gye tuyita okujuliza ebyawandiikibwa ng’obujulizi, olunyiriri ku lunyiriri, wano katono era wali katono.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabulyeri yamuwa entandikwa y’olunyiriri lw’amazima n’engeri ey’okukozesa ebyawandiikibwa ng’obujulizi.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."
William Miller, Advent Review and Sabbath Herald, Apuli 18, 1854: “Okuva mu kwongera okuyiga Ebyawandiikibwa, nakiraba nti ebiseera musanvu eby’obukulu bw’amawanga birina okutandika mu kiseera Abayudaaya we baalekera okuba eggwanga eryetengeredde ku lw’okuwambibwa kwa Manase, ekisinga obulungi abakugu mu kubala ebiseera kwe baateeka ku 677 B.C.; nti ennaku 2300 zaatandika awamu n’ebyumweru nsanvu, ebisinga obulungi abakugu mu kubala ebiseera bye baateeka ku 457 B.C.; era nti ennaku 1335, ezitandika n’okuggyibwawo okw’ebiweebwayo ebya buli lunaku, n’okuteekebwawo okw’omuzizo oguleeta okuzika, [Daniel 12:11] zaali zirina okubalwa okuva ku kuteekebwawo kw’obukulu bwa Papa, oluvannyuma lw’okuggyibwawo kw’emizizo egy’Abapagaani, era nga bwe kyali ng’abasinga obulungi ku bannabyafaayo be nnasobola okwebuuzaako bwe baalaga, byali birina okuteekebwa ku nga A.D. 508.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White agamba nti Gabulyeri yawa William Miller entandikwa y’olujegere lw’amazima, era William Miller akakasa nti entandikwa essatu ze yaweebwa ze zino: AD 508, 677 BC, ne 457 BC. Yaaweebwa entandikwa z’obunnabbi buno obwaleeta ebyafaayo by’Okukaaba kw’Ekiro wakati okuva eri Malayika Gabulyeri.
The Last Deception: Rejecting the Spirit of Prophecy
Obulimba Obusembayo: Okugaana Omwoyo gw’Obunnabbi
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Selected Messages, ekitabo 1, omuko 48: “Sitaani . . . buli kiseera anyikira okuyingiza eby’obulimba—agenderera okukyamya abantu okubaggya ku mazima. Obulimba bwa Sitaani obusembayo ddala bwe buliba okufuula obutaliiko kye bugasa obujulirwa bw’Omwoyo wa Katonda.” Obulimba bwa Sitaani obusembayo kwe kuzikiriza Omwoyo gw’Obunnabbi.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Bw’ogaana amazima gano ag’omusingi, mu kiseera kye kimu obeera ogaana Omwoyo ogw’Obunnabbi. Ellen White awa obuwagizi bwe ku 2520. Bw’ogaana 2520, obeera osuula ebintu byombi wamu n’amazzi g’okunaazisa.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Sitaani buli kiseera . . . agezaako okuyingiza ekitali kya mazima—okusendasenda abantu okuva ku mazima. Obulimba bwa Sitaani obusembayo ddala bunaabeera okufuula obujulirwa bw’Omwoyo wa Katonda obutabaako kye bukola. ‘Awatali kwolesebwa, abantu babula’ (Engero 29:18).” Ayogera ku kugaana Omwoyo gw’Obunnabbi era, nga kino akikwataganya nakyo, agamba nti bwe muggaana Omwoyo gw’Obunnabbi, awatali kwolesebwa abantu babula. Okwolesebwa kye ki? Bwe muggaana Omwoyo gw’Obunnabbi, okwolesebwa kwe mubeera mumiddwa kye kiruwa?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
“Wandiika okwolesebwa, okukiteeka mu lwatu ku bipande, alyoke addukane akisoma.” Kabbakuku 2:2 (KJV). Bw’ogaana Omwoyo ogw’Obunnabbi, ogenda kugaana Ekipande kya 1843; era, bw’ogaana Ekipande kino, oba ogaanye Omwoyo ogw’Obunnabbi.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
Setaani alikola n’obukodyo bungi, mu ngeri ez’enjawulo era ng’ayita mu bikolobero eby’enjawulo, okusikambula obwesige bw’abantu ba Katonda abasigaddewo mu bujulirwa obw’amazima. Walibaawo obukyayi obulikumibwa eri Obujulirwa obwo, nga bwa Setaani.” Emirundi mingi tulowooza ku “bwa Setaani” ng’ebikolwa eby’ekikwekweto ebibi ennyo, naye mu Patriarchs and Prophets tugambibwa nti Setaani akola ng’ateekateeka okubuusabuusa. Eryo lye lutitimbe lwa Setaani eri Omwoyo gw’Obunnabbi n’amazima gano ag’omusingi. Kiyita mu bantu be tusuubirwa okwesiga abaleeta okubuusabuusa kuno.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Wajja kubaawo obukyayi obulikusibwa ku Bujulirwa obuva eri Setaani. Emirimu gya Setaani gijja kuba egy’okutetenkanya okukkiriza kw’amakanisa mu byo, olw’ensonga eno: Setaani tayinza kufuna kkubo eritangaavu bwe lityo okuyingiza obulimba bwe n’okusiba emyoyo mu bulimba bwe, singa okulabula n’okunenya n’okuwabula eby’Omwoyo wa Katonda biwulirizibwa.” Selected Messages, ekitabo 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Nga bwe tutuuka ku nkomerero y’ensonga eno, bwe kiba nti Mwannyinaffe White agamba nti tetulina kya kutya ku biseera eby’omu maaso okuggyako nga twelabira obukulembeze bwa Mukama, nze ŋŋamba nti obukulembeze bwa Mukama bw’ayogerako bwe bulamu obw’ebyafaayo okuva mu Kiseera eky’Okulinda okutuuka ku luggi olwasibibwa—ebyafaayo ebikiikirirwa ekigambo kino, Okukaaba okw’Ekitala ky’Ekiro. Tetulina kya kutya ku biseera eby’omu maaso okuggyako nga twelabira engeri Mukama gye yatukulemberamu mu bulamu bw’Okukaaba okw’Ekitala ky’Ekiro, era n’enjigiriza ezikwatagana n’obukulembeze obwo. Enjigiriza ezaaleeta obulamu obwo ze nnabbi ez’ebiseera essatu, ezitandikira ku nnaku ezaweebwa William Miller Malayika Gabulyeri. Tetulina kya kutya ku biseera eby’omu maaso okuggyako nga twelabira enjigiriza ezo, omuli ne 2520, ezaaleeta obulamu bw’Okukaaba okw’Ekitala ky’Ekiro nga Mukama bwe yakulembera abaMillerite ng’abayisa mu ntikko y’Enjiri ey’Emirembe n’Emirembe.
Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Spalding ne Magan, empapula 305–306: “Ekintu kimu kitegeerekeka bulungi: abo Abadiventiisi ab’olunaku olw’omusanvu abayimirira wansi w’ebendera ya Setaani basooka kulekayo okukkiriza kwabwe mu kulabula n’okunenya ebiri mu Bujulirwa obw’Omwoyo gwa Katonda.” Bw’ogaana Ennyomero, oba ogaanye Omwoyo ogw’Obunnabbi. Bw’ogaana Omwoyo ogw’Obunnabbi, oba ogaanye Ennyomero. Bigendera wamu. Awatali Mwoyo gwa Bunnabbi, tewali kwolesebwa.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
Okuyitibwa okw’okwewaayo okusingawo n’okuweereza okutukuvu okwasingawo kukoleddwa, era kunaagenda mu maaso okukolebwa. Abamu ku abo abakaakasa kaakano ebiteeso bya Sitaani bajja kujja mu magezi gaabwe. Waliwo abo abali mu bifo eby’amaanyi eby’obwesigibwa abatategeera mazima ag’omu kiseera kino. Obubaka bulina okubatuusibwako. Bwe banaabukkiriza, Kristo alibakkiriza, era alibafuula bakozi awamu naye. Naye bwe banaagaana okuwulira obubaka, balyesimba wansi w’ebendera enzirugavu eya Omulangira w’Ekizikiza.
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
Ndiragiddwa okwogera nti amazima ag'omuwendo ag'ekiseera kino gaggulwawo obulungi okusinga n’okusinga mu birowoozo by’abantu. Mu ngeri ey’enjawulo, abasajja n’abakazi bateekwa okulya omubiri gwa Kristo era banywe omusaayi gwe. Wajja kubaawo okukulaakulana kw’okutegeera, kubanga amazima gasobola okugaziwanga obutayosa. Omutandisi ow’obwakatonda ow’amazima alijja okuyingira mu nkolagana ey’oku lusegere era esinga okw’oku lusegere n’abo abeyongera okumumanya. Abantu ba Katonda bwe banaakkiriza ekigambo kye ng’omugaati oguva mu ggulu, balimanya nti okufuluma kwe kutegekeddwa ng’enkya. Balisanyukira amaanyi ag’omwoyo, nga omubiri bwe gufuna amaanyi ag’omubiri ng’emmere eriddwa.
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
Tetutegeera mu bujjuvu nteekateeka ya Mukama mu kuggyayo abaana ba Isiraeri mu buddu obw’e Misiri, n’abakulembera okuyita mu ddungu okutuuka mu Kanani.
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.
“Bwe tunaakuŋŋaanya emisana egy’Obwakatonda egyaka okuva mu njiri, tunaafuna okutegeera okusingawo obulungi eby’enfuga y’Abayudaaya, era n’okusiima okw’amaanyi ennyo amazima gaayo amakulu. Okunoonyereza kwaffe okw’amazima tekunnaba kujjuzibwa. Tukuŋŋaanyizzaako butono nnyo ku misana gy’okutangaala. Abo abatabeera bayizi ba Kigambo buli lunaku tebalisobola kugonjoola bizibu ebikwata ku nfuga y’Abayudaaya. Tebalitegeera mazima agaasomesebwa olw’emikolo gy’omu yeekaalu. Omulimu gwa Katonda guziyizibwa olw’okutegeera okw’ensi ku nteekateeka ye ennene. Obulamu obugenda okujja bulibikkula amakulu g’amateeka Kristo, nga yeebisse mu mpagi ey’ekire, ge yawa abantu be.” Spalding and Magan, 305–306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Abaadiventi abo abakkiriza okufuna akabonero k’ensolo, nga bayimiridde wansi w’ebendera ya Setaani, okusooka bagaana Omwoyo ogw’Obunnabbi.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Mu kitundu kino mulimu ebibinja bibiri: abo abagoberera okumanya Mukama, abeeyongera okulya omubiri gwe n’okunywa omusaayi gwe, era abeeyongera okuyiga Ekigambo kya Katonda, n’abo abatabikola. Enkulaakulana y’amazima tennaggwa; baliba n’ebigambo bye balyogera ku mulimu gw’Ewatukuvu ebitaayogerwanga okutuusa kati. Balissa essira ku kukyuka kw’omulembe ogw’eby’omwoyo mu biro bya Kristo, nga kulagula nga bukyali kukyuka okw’omu biro eby’Aba-Millerite, nga kutunuulira mu maaso eri omulembe ogw’eby’omwoyo Kristo gw’akyukiramu okuva ku Musango gw’Abafu okugenda ku Musango gw’Abalamu. Baliba n’ebigambo bye balyogera ku Ewatukuvu n’engeri Mukama gy’ateekaako akabonero ku ntambula ze mu nkyukakyuka zino ez’emirembe egy’eby’omwoyo olw’okufuka kw’Omwoyo gwe.
A couple more quotes and we are almost done.
Ebigambo ebirala bibiri, era tunaatera okumaliriza.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Aba-Seventh-day Adventists abo abagaana Okukaaba okw’Ekiro ekya wakati bagwa okuva ku kkubo, nga bagaana okukulemberwa kwa Mukama n’enjigiriza ez’enzikiriza ezireeta ebyafaayo by’Okukaaba okw’Ekiro ekya wakati. Ekyo kye tulina okutya—okugaana enjigiriza ezo n’obutategeera bulungi bumu obwo. Bwe tukola bwe tutyo, tuba twagaana Omwoyo gw’Obunnabbi.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Mwannyinaffe White asseeko akabonero ke ak’okusiima ku 2520. Tunaalaga engeri gy’asseeko akabonero ke ak’okusiima ku mazima amalala agali ku Mape 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Ku nkomerero y’ensi, bino byonna bwe birituuka ku ntikko y’Enjiri Ey’emirembe n’emirembe mu byafaayo byaffe, Obwadiventi bulisanga nga bwolekagana n’enkola ey’okugezesebwa ey’emitendera esatu eyasooka okulagibwa mu kifaananyi, nga bwe kirabibwa mu bulamu bwa William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Miller yakola ensobi ssatu: (1) Yagaanira ddala Okukaaba okw’Ekiro wakati, n’agwa okuva ku kkubo n’adda mu nsi embi eri wansi. (2) Oluvannyuma lw’ekyo yeesiga amaanyi g’abantu, Joshua Himes. (3) Yagaanira ddala Ssabbiiti.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Ekibuuzo ne kibuuka: “Yagaananga Ssabbiiti oba Eggwanga Erittukuvu?” Enjigiriza eyakyuka okuva ku watukuvu ku nsi n’egenda ku Watukuvu mu Ggulu mu kiseera ekyo eyinza okuba nga Miller te yagitegeera mu bujjuvu. Ellen White bwe yakulemberwa okuyingira mu Kifo Ekisinga Obutukuvu, yalaba Ebiragiro Ekkumi mu ssanduuko y’endagaano, era Ekiragiro kya Ssabbiiti kyali kyetooloddwa okumasamasa okutukuvu.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Ekintu Miller kye yagaana kyali Mateeka ga Katonda—Ssabbiiti. Kale, Miller yagaana Okukaaba okw’Ekiro ekya wakati, n’alyoka yeesigama ku mubiri, oluvannyuma n’aweebwa akabonero k’ensolo. Ekyo kiddamu ku nkomerero y’ensi.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Obujulirwa, ekitabo 5, olupapula 211: “Wano tulaba ng’ekkanisa—awatukuvu wa Mukama—ye yasooka okuwulira omuggo gw’obusungu bwa Katonda. Abakadde, abo Katonda be yali awadde omusana omungi era abaali bayimiridde ng’abakuumi b’ebirungi eby’omwoyo eby’abantu, baali bamenye obwesige bwabwe.” Anoonyola ku Ezeekyeri 8 ne 9, okuteekebwako akabonero. Mwannyinaffe White agamba nti okuteekebwako akabonero mu Ezeekyeri 9 kwe kumu n’okuteekebwako akabonero okw’Okubikkulirwa 7. Ayogera ku kiseera eky’okuteekebwako akabonero ak’abo 144,000. Agamba nti abo abaali bateekeddwa okuba abakuumi baali bamenye obwesige bwabwe.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.
“Baali bataddewo ekifo nti tetwetaaga kusuubira byamagero n’okweyolesa okw’enjawulo okw’amaanyi ga Katonda nga bwe byali mu nnaku ez’edda. Ebiseera bikyuse.” Ensobi yaabwe eyasooka yali okuziyiza Okukaaba okw’Ekiro eky’omu Ttumbi, nga bagamba nti, “Ekyo ekyaliwo mu byafaayo bino eby’Okukaaba okw’Ekiro eky’omu Ttumbi tekiddamu.” Bali kugwa okuva ku kkubo.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
Ebigambo bino binyweza obutakkiriza bwabwe, ne boogera nti: Mukama talikola kirungi, so talikola kibi. Musaasizi nnyo okubonereza abantu be mu musango. Bwe kityo, “Emirembe n’obukuumi” kye kikookolima okuva mu bantu abataliddamu nate kuyimusa ddoboozi lyabwe ng’ekkondeere okulaga abantu ba Katonda ebyonoono byabwe n’ennyumba ya Yakobo ebibi byayo. Embwa zino ezisirika ezitaayagala kuboggolera ze ziwulira eggwanga ettuukirivu erya Katonda asunguwaziddwa. Abasajja, abawala, n’abaana abato bonna bazikirira wamu.” Testimonies, volume 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.
Yeremiya, ng’ayogera ku kulemererwa kwa William Miller okw’okubiri, yagamba nti, “Bw’ati bw’ayogera Mukama nti; Akolimiddwa omuntu eyeesiga omuntu, era afuula omubiri omukono gwe, n’omutima gwe ne guva eri Mukama.” Yeremiya 17:5 (KJV). Bw’oba weesiga omuntu, omutima gwo guva eri Mukama.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Okujjakanibwa okw’olubereberye ku nkomerero kwe Kukaaba okw’Ekiro eky’omu ttumbi, okuddamu okw’okwolesebwa kw’amaanyi ga Katonda. Okwokubiri kwe kwesigama ku mubiri. Okwokusatu gwe Mateeka ga Ssande.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Waliwo ebibinja bibiri byokka. Buli ludda lufaananyizibwa bulungi ddala, oba n’akabonero ka Katonda omulamu, oba n’akamanyiddwa ak’ensolo oba ak’ekifaananyi kyayo. Buli mutabani ne muwala wa Adamu alondawo oba Kristo oba Barabba okuba omukulu we. Era bonna abeesimba ku ludda lw’abatali beesigwa bayimiridde wansi w’endera enzirugavu eya Setaani, era babalibwa ng’abagaanidde Kristo era nga bamuyisaamu ekyejo. Babalibwa ng’abakomerera mu bugenderevu Mukama ow’obulamu n’ekitiibwa. Review and Herald, January 30, 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Ekintu kimu kikakafu: abo Abadiventiisiti b’olunaku olw’omusanvu abayimirira wansi w’ebendera ya Setaani, basooke okuleka obwesige bwabwe mu Mwoyo ogw’Obunnabbi.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventismu eddamu enkola y’okugezesebwa ey’emitendera esatu William Miller gye yaleemererwa. Naye bamalayika balindiridde okuyimusa Miller ne bamutwala eka eri Omulokozi we. Naye eri Abadiventi abakkiriza akabonero k’ensolo, abo si be bamalayika ababategeredde.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Ennaku zonna na buli mulundi nnalagibwa nti ebyo abantu ba Katonda bye baayitamu mu biro ebyayita tebisaana kutwalibwa ng’ensonga enfu. Tetulina kutwala kiwandiiko eky’ebyo bye baayitamu nga bwe tuyinza okutwala kalenda ya mwaka oguweddeko. Ekiwandiiko ekyo kiteekwa okukuumibwa mu birowoozo, kubanga ebyafaayo bijja kweddamu. Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Lwaki twetaaga okujjukira Okukaaba okw’Ekiro ekya wakati? Kubanga ebyafaayo bigenda okuddamu. Mu byafaayo bino, obubaka obulireeta okukankana bwe 2520 ne 2300; olw’ebyo, buvunaanyizibwa okugoba abantu mu makanisa.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Naye ebyafaayo bino, Okukaaba kw’Omuttumbi Gwaakati, ddala bigenda kuddamu oba bye bimu ku byafaayo byokka? Weetegereze ekigambo kino ekiddako:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Waliwo ensi egalamidde mu bubi, mu bulimba ne mu kulimbisibwa, mu kisiikirize kyennyini eky’okufa,—yeebase, yeebase. Baani abalumwa mu myoyo gyabwe okubazuukusa? Ddoboozi ki eriyinza okubatuukako? Omwoyo gwange gwatwalibwa eri ebiseera eby’omu maaso, akabonero lwe kaliba kawereddwa. “Laba, Omugole ajja; mugende okufuluma okumusisinkana.” Naye abamu baliba baludde okugenda okunoonya amafuta ag’okujjuza ettaala zaabwe, era nga buyise mu kiseera ekituufu lwe balizuula nti empisa, ezikiikirira amafuta, tezisobola kuweererekebwa muntu mulala. Review and Herald, February 11, 1896.
This history of the Midnight Cry is repeated to the very letter.
Ebyafaayo bino eby’Okukaaba okw’Ekiro kya wakati biddibwamu ddala mu buli nnyukuta.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White yategeera nti 2520 yali obunnabbi obw’ekiseera obutuufu era nti Mukama yabukozesa okuleeta ekiseera eky’okulindiriramu, okuggwaamu essuubi okwo okwaleeta obumanyirivu obwateekateeka abasajja n’abakazi okutambula olw’okukkiriza ne Kristo okuyingira mu Kifo Ekisinga Obutukuvu.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Tetunnaba kugezaako kukakasa 2520 okuva mu Bayibuli okutuusa kaakano. Mu kunoonyereza kuno okw’Ebipande Bibiri ebya Kabaka, tusooka kwagala okutegeera obulungi nti Ellen White awagira enjigiriza zino ezigaanyizibwa Obwadiventi leero; oluvannyuma ne tulyoka tuyingira mu kunoonyereza okw’Ebyawandiikibwa.