Habakkuk's Two Tables 4 of 95

Ebipande Bibiri ebya Kabbakuuku 4 ku 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Gyendi ndi kizibu nnyo okuyita mu mpapula munaana ez’obuwandiike mu kwanjula okw’essaawa emu, kumpi awo. Era bwe munaakyetegereza, tulina empapula amakumi abiri; kale, mbategeeza bumu nti sigenderera kusoma buwandiike buno bwonna. Nsigenderera kusoma ebitundu ebimu ebyawandiikibwa wano ku lw’abo abatulaba ku LiveStream abasobola okuwandiikula obuwandiike buno; era ne ku lw’abo abagenda okutuuka okulaba kino ku DVD balyoke babe n’ekintu kino mu kuwandiikibwa okuba ekyabwe bo bennyini, bwe kiba nga tebannafuna biwandiiko bino. Kye tukolagana nakyo ye Meeza Ebiri eza Kabakuuku, era mu kiseera kino byonna bye tukola kwe kugezako okulaga nti Ellen White yali mu kukkiriziganya n’amazima agakiikiriddwa ku Kipande kino ekya 1843.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Ebyayanjulwa ebisooka ebisatu bye twakomekkereza jjo byali biraga nti Ellen White mu bulambulukufu era mu ngeri ey’enjawulo akakasa nti obunnabbi bw’ebiseera 2520 butuufu mu Early Writings, omuko gwa 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Bw’ayogera ku kusoomoozebwa okw’olubereberye mu mwezi gwa Matayi 1844, agamba nti oluvannyuma lw’okusoomoozebwa, Abamillerite baagenda mu maaso n’okunoonyereza Bayibuli, ne bazuula nti obujulizi bwe bumu obwali bubaleetedde okulagula 1843 ku lwa 2520, 2300, ne 1335, bwe bumu obwo ne bukkirizibwa oluvannyuma mu 1844 okulaga nti ebiseera ebyo eby’obunnabbi byaggwaako mu 1844. Era twannyonnyola engeri ebiseera byokka eby’obunnabbi bye yali ayinza okwogerako gye biri bino byombi [nga kino kitegeeza 2520 ne 2300 ku Kapaati ya 1843], so si 1335. 1335 yatandika mu kiseera kya AD; yagwaako mu 1843. N’olwekyo, assaako obuwagizi bwe ku kutegeera obunnabbi bwa 2520 n’obw’emyaka 2300.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Awo n’alyoka ayongerayo n’agamba nti mu kiseera ekyo, bwe baatandika okukakasa nti obunnabbi bw’ebiseera busatu bwakoma mu 1844, ekyo kye kyaleeta okuyigganyizibwa okwagoba abaMillerite okuva mu kkanisa. N’olwekyo, si kya bubenje okuba nti wano ku nkomerero y’ensi abasajja n’abakazi bayigganyizibwa mu Kkanisa y’Abadiventi olw’okwanjula amawulire agalaga ensonga lwaki 2520 yakoma mu 1844.

Directed by the Hand of the Lord

Kulungamiziddwa n’Omukono gwa Mukama

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Kale, kaakano tugenda ku nsonga endala, eno eri wano [ng'ogerako AD508 ku Mape ya 1843]. Ojja kusanga, bw’oba nga tonnagenda kukebera Mape gino, nti Mwannyinaffe White agamba ku Mape eno eya 1843 nti, “Nnalaba nga Mukama ye yalagira mu Mape eno,” era agamba ku Mape eno eya 1850 nti Katonda yali mu kufulumizibwa kwa Mape eno. Kale atubuulidde nti Katonda yali ayingidde mu kukolebwa kwa Mape zino zombi, era engeri gye zaakolebwamu yali ya kigendererwa ku ludda lw’abantu. Aba-Millerite baakikola lwa kigendererwa ddala, naye kyali lwa nteekateeka ya Katonda.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Wano waggulu, okuva mu 677BC okukkakka ku ekyo kye baakkiriza, AD1843, eno ye nkolagana [nga kiraga ku nkolagana eyokubiri ku ddyo okuva ku kkono ku 1843 Chart] ennyonnyola 2520, etandika mu 677BC era ne balowooza nti eggwaako mu AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Era ne bakuumya ekifaananyi kino ekiraga obulungi ku Mmeeza ya 1850, okuva wano [nga kitegeeza empagi ey’okusatu okuva ku kkono] 677 BC okutuuka wano, AD1844. Eno ye mpagi ya 2520 eri ku Mmeeza zombi.

And right in the middle of these columns is the cross, in both instances.

Era wakati rwennyini wakati mu nsiika zino zonna mulimu omusaalaba, mu mbeera zombi.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Era ddala ddala wansi w’omusaalaba mwe muli ekijuliziddwa ekikwata ku Buli lunaku. Era akabonero ka Buli lunaku, Obupagaani, ekikolo ky’eddiini y’Obupagaani, kwe kwegulumiza; era, wano we osobolera okulabira omukono gwa Mukama mu kyo, si ng’oguteekwa okuba omukono gw’abantu ku bipande bino byombi.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Olw’obubinaffe n’okugulumiza ffe ffekka biggibwe ku ffe, ffe naawe, oba omuntu yenna, tulina okujja awali omusalaba, nga bwe kiragiddwa ku Bipande bino byombi. Ekyo kye kitundu eky’essomo ekiragiddwa mu kifaananyi.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Era, mazima ddala, bwe twogera ku nkalala za 2520 nga waliwo omusaalaba wakati, tumanyi nti, mu kutuukirira kwa Danyeri 9, Kristo bwe yajja okunyweza endagaano n’abangi okumala wiiki emu, wiiki eyo emu yenkana ennaku 2520, era wakati mu wiiki eyo yakomererwa. Kale, wakati mu nkalala zino ku buli emu ku Bipande bino tulaba omusaalaba, era bino biraga ennaku 2520 Kristo ze yanyweza endagaano n’abangi.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Kale kaakano tugenda kwetooloola ku “Daily” ne ku ngeri Ellen White gye yagisiimamu.

"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

Nga nga 23 Omutunda, Mukama yandaga nti yali agolodde omukono gwe omulundi ogwokubiri okuzzaawo ekitundu ekyasigalawo eky’abantu be, era nti okufuba kulina okwongerwamu amaanyi mu biro bino eby’okukuŋŋaanya. Mu kusaasaana, Isirayiri yakubibwa era n’ayuzibwa; naye kaakano mu biro eby’okukuŋŋaanya Katonda alijjanjaba era alisiba ebiwundu by’abantu be. Mu kusaasaana, okufuba okwakolebwanga okubunyisa amazima kwali n’ebivaamu bitono nnyo, ne kutuukiriza bitono oba tekwatuukiriza kintu; naye mu biro eby’okukuŋŋaanya, Katonda bwe ateesezzaawo omukono gwe okukuŋŋaanya abantu be, okufuba okwakolebwa okubunyisa amazima kuliba n’ekivaamu ekyategekebwa. Bonna balina okubeera obumu era n’obunyiikivu mu mulimu. Nnalaba nti kyali kikyamu eri omuntu yenna okuddayo ku kusaasaana okunoonyaayo ebyokulabirako eby’okutufuga kaakano mu biro eby’okukuŋŋaanya; kubanga singa Katonda talikola na bingi eri ffe kaakano okusinga bwe yakola mu biro biri, Isirayiri teyalikung’aanyizibwa. Nnalaba nti ekipande kya 1843 kyali kiragiddwa omukono gwa Mukama, era nti tekisaana kukyusibwa; nti ennamba zaali nga bw’ayagala; nti omukono gwe gwali ku kyo era nga gukisizza ensobi eyali mu zimwe ku nnamba, waleme kubaawo n’omu agiraba, okutuusa omukono gwe lwe gwaggibwako.

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

Awo ne ndaba nga ku “buli kiseera” (Danieli 8:12) nti ekigambo “ssaddaaka” kyongerwako amagezi g’omuntu, era si kya mu lunyiriri, era nti Mukama yawa okutegeera okutuufu ku kyo eri abo abaawa okukaaba okw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tannatuuka, kumpi bonna baali bumu ku kutegeera okutuufu ku “buli kiseera”; naye mu kutabulwa okuva mu 1844, endowooza endala zaakkirizibwa, era ekizikiza n’okutabulwa ne bibagoberera. Obudde tebubangako kikemo okuva mu 1844, era tebuliddamu nate kuba kikemo.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

“Mukama andagidde nti obubaka bwa malayika ow’okusatu bulina okugenda, era bulangirirwe eri abaana ba Mukama abaasaasaanira wonna, naye tebulina kussibwako biseera. Nalaba nga abamu bafuna okusanyuka okw’obulimba, okuva mu kubuulira ebiseera; naye obubaka bwa malayika ow’okusatu bwa maanyi okusinga ebiseera bwe biyinza okubuwa. Nalaba nti obubaka buno busobola okuyimirira ku musingi gwabwo bwokka era tebwetaaga biseera kubunyweza; era nti buligenda mu maanyi mangi, ne bukola omulimu gwabwo, era bulisalibwako mu butuukirivu.”

"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

Awo ne nne ndagirwa eri abamu abali mu nsobi ennyingi ey’okukkiriza nti bwe buvunaanyizibwa bwabwe okugenda e Yerusaalemi ekkadde, era ne balowooza nti balina omulimu gwe bateekwa okukolayo Mukama nga tannajja. Endowooza ng’eyo ekoleddwa okukyusa ebirowoozo n’okwegomba okuva ku mulimu gwa Mukama ogw’omulembe guno, wansi w’obubaka bwa malayika ow’okusatu; kubanga abo abalowooza nti bakyateekwa okugenda e Yerusaalemi, ebirowoozo byabwe biriba eyo, era eby’obugagga byabwe birizzibwawo okuva ku mulimu gw’amazima ag’omulembe guno basobole okutwala bo bennyini n’abalala eyo. Nnalaba nti obutume ng’obwo tebulibaako birungi bya ddala bye butuukiriza, nti kyanditutte ekiseera kiwanvu nnyo okuleetera Abayudaaya batono nnyo okukkiriza ne mu kujja kwa Kristo okw’olubereberye, ko nate nnyo okukkiriza okujja Kwe okw’okubiri. Nnalaba nti Setaani yali alimbisizza nnyo abamu mu nsonga eno, era nti emyoyo egyali ebeetoolodde mu nsi eno gyandiyambiddwa nabo era ne gikulemberwa okukwata amateeka ga Katonda, naye baali babaleka okuzikirira. Era nnalaba nti Yerusaalemi ekkadde tekyandizimbiddwa nate n’akatono; era nti Setaani yali akola kyonna ekisoboka okukulembera ebirowoozo by’abaana ba Mukama mu bintu bino kaakano, mu kiseera eky’okukuŋŋaanya, okubaziyiza obutassa kwagala kwabwe kwonna mu mulimu gwa Mukama ogw’omulembe guno, era okubaleetera okwewala okwetegekera okwetaagisa olw’olunaku lwa Mukama.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Waliwo ebintu bitono bye tugenda okulaga kwe kuba nti tulina ekitundu okuva mu *Early Writings*, olupapula 74. Kino twakikolako dda. Ebingi ku bintu bino bye tugenda okukolako mu kwanjula kuno, twabikolako dda; naye, abasinga obungi ku ffe tetutegeera nti ekitundu kino ekiri mu *Early Writings* kyayita mu nkulaakulana. Nga bwe kiri mu kitabo *Early Writings*, abantu bakozesa ebiri mu *Early Writings* okuwakanya amazima mu ngeri etali ntuufu. Naye bwe muddayo ku byawandiikibwa ebyasookera ddala, ensonga gye basinziirako okuwakanya amazima mu ngeri etali ntuufu eggibwawo.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Kale, waliwo bingi ebiyinza okwogerwako ku kino. Nja kulaga bubonero bukka bubiri bwokka, kubanga wano tukwatagana n’Ekya Buli Lunaku. Naye, mu kitundu kino okuva mu Early Writings, njagala mwekkaanye nnyo ebirowoozo bibiri ebisooka ddala, nga September 23rd.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Kale. Ssebutemba 23, bwe kiba nti tomanyi ku kino, osobola okuteekawo 1850 awo; Ssebutemba 23, 1850. Kino kikwata nnyo ku kutegeera obulungi ekyo ekiyitibwa Daily.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Enkomerero y’olunyiriri olusooka ye kigambo kye tumaze ennaku eziyise nga tukikolako wano, nti, “Nalaba ng’ekipande kya 1843 kyali kiragiriddwa omukono gwa Mukama, era nti tekisaana kukyusibwa; nti ennamba zaali nga bw’Ayagala; nti omukono Gwe gwali ku zo era ne gukisa ensobi mu zimwe ku nnamba, waleme kubawo n’omu agiraba okutuusa omukono Gwe bwe gwaggibwawo.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Akatundu akookubiri kagamba nti, “Awo ne ndaba mu ngeri ey’ekwatagana n’e—ddayiri’ (Danieri 8:12) . . . .” Kaakano njagala mubiteeke bbugumu mu ggwanika ly’okujjukira kwammwe—tugenda kubikolaako oluvannyuma awatali kubuusabuusa, Mukama bw’alyagadde—nga Ddayiri ekiikiririddwa ku Kipande kya 1843, wano eno, kigamba nti, “okuggyibwawo kwa ddayiri”; kigamba nti, “Danieri 12:11 ne 12.” Ku Kipande kya 1850, bwe kiba nga kikola ku Ddayiri, kigamba nti, “obufuzi obw’obupagaani oba nga ddayiri eggyiddwawo, Danieri 11:31.” Kale, ku Bipande bino byombi, essira lye bateeka nga balaga okuva mu Danieri 11:31 ne Danieri 12:11 kwe kuggyibwawo kwa Ddayiri. Kale?

And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

Era mu Danyeri 11:31 ne mu Danyeri 12:11, ekigambo eky’Olwebbulaniya ekivvuunulwa nga “okuggyaawo” ye sur, era kitegeeza “okuggyaawo”; kitegeeza “okumalamu.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Naye, mu Danyeri 8, mu lunyiriri 11, awali kyogera nti Buli Lunaku kyaggibwawo, ekigambo ky’Olwebbulaniya ekyakozesebwa kya njawulo. Kye rum, era kitegeeza “okuwanika waggulu n’okugulumiza.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Kale, William Miller yakozesa Cruden’s Concordance, era Cruden’s Concordance teekuŋŋaanya kutegeera kwonna ku Luyudaaya oba ku Luyonaani. Kale Mukama yali alambika abaMillerite; kubanga, ku bifo ebisatu “the Daily” we yogerwako mu Kitabo kya Danyeri, Danyeri essuula 8, Danyeri essuula 11, ne Danyeri essuula 12, mu ssuula 11 ne 12, Oluyudaaya oluvvuunulwa ngo “take away” lutegeeza “ggyawo.” Era ekyo kye baali bassaako essira ku Mmeeza zino, nti Obupagaani bwe bwaggibwawo, obunnabbi bwa 1290 n’obwa 1335 bwanditandise.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Naye, mu Danyeri 8, bwe bagamba nti Ekyo eky’Olubeerera kiggiddwaawo, tebaaba boogera ku kuggyibwawo; baali boogera ku ddiini ey’Obupagaani ng’esituliddwa waggulu era ng’egulumizibwa. Kale, abaMillerite baakituukiriza bulungi. Baajuliza essuula ebbiri eziri mu Danyeri ezikwata ku Ekyo eky’Olubeerera okuggibwawo.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Naye wano mu *Early Writings*, era nga tuddayo emabega okuyita mu biwandiiko ebyasooka ddala, mugenda kulaba mu ssuula eno nti mu kusooka okuddamu kuno okwa Daniyeri 8:12 tekuli awo. Simanyi oba Ellen White ye yabagamba okukussaamu mu 1882 bwe baakuba *Early Writings*, oba nga omu ku banoonyi b’ebitabo ye yakussaamu. Tekinkanga, kubanga wano tekwoogera ku kuggyibwawo.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Kyogambibwa mu katundu akookubiri nti, “Awo ne ndaba ku bikwata ku —bulijjo’ (Danyeri 8:12) nti ekigambo —ssaddaaka’ kyateekebwamu amagezi g’omuntu, era tekiri kya mu lunyiriri olwo, era nti Mukama yawa endowooza entuufu ku kyo eri abo abaawa okukaaba okw’essawa ey’omusango.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Kaakano twalina olukiiko n’abasumba abamu abakulu mu Germany n’abayigiriza ab’omu seminary okuva mu Germany emyaka egiwerako egiyise, mu Germany, gye nnayanjiriza era ne bakuba amayinja gaabwe ku bubaka buno.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Era wasangawo omusumba eyava mu Italy, era n’alaga emu ku mpaka ez’obusirusiru ezikwata ku lunyiriri luno. Era kye yayogera kyali kino—era waliwo empaka nnyingi ez’obusirusiru ezikwata ku “Buli Lunaku,” kale osanga empaka eno ey’obusirusiru ekozesebwa nnyo, era tugenda kugiteeka wano mu biwandiiko. Egamba nti, “Awo ne ndaba ku bikwata ku —buli lunaku’ (Daniel 8:12) nti ekigambo —ssaddaaka’ kyongerwako amagezi g’omuntu, era tekiri kya mu biwandiiko, era nti Mukama yawa endowooza entuufu ku kyo eri abo abaawa okukaaba kw’essaawa ey’omusango.” Wano we wali empaka ey’obusirusiru: Bagamba nti Ellen White wano tawagira “Buli Lunaku”; awagira okutegeera kw’Abapaayonii nti ekigambo ssaddaaka kyongerwako amagezi g’abantu era tekiri kya mu biwandiiko. Kale? Kale, omusumba ono Omuyitale akola empaka eno.

And I said, "Well, explain the next sentence to me, Pastor."

Awo ne njogera nti, “Kale, nno onnyonnyole emboozi esigaddeko gye ndi, Omusumba.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Ebigambo ebiddako bigamba nti, “Obumu bwe bwaliwo, nga 1844 tennatuuka, kumpi bonna baali bumu ku ntegeera entuufu ey’—daily’; . . . .” Kino tekikwata ku ntegeera entuufu ey’ekigambo sacrifice ekyongerwako amagezi g’abantu. Wano Ellen White—era kino kizibu nnyo, kino kizibu nnyo eri abantu bano abagaana okuwulira era abagaana okulaba mu Bwadiventiisi leero. Omutendera guno, kiyinzika okuba nti abakugu mu by’eddiini bangi okusinga ku mutendera omulala gwonna mu Mwoyo gw’Obunnabbi bafudde obulokozi bwabwe olw’omutendera guno. Sijja kuba nga nnyiriza; ndowooza nti ekyo kiyinza okuba nga kituufu.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Mu kitundu ekyasooka eky’emyaka gya 1900, endowooza enkyamu ku Buli Lunaku bwe yali etandikibwa okuyingizibwa mu Bwadiventi, buli muntu eyali alwana ku nsonga eno ku njuyi zombi yali amanyi nti balwanira ku nnyiriri eno. Stephen Haskell bwe yajja okuwolereza endowooza y’Abasooka nti Buli Lunaku bwali Bupagaani, yakola ki? Yaddamu okukuba ekipande kino eky’omu 1843, era n’ateeka ennyiriri eno wansi waakyo. Kale ennyiriri eno ye ntobo y’empaka, era wano we wali abasajja bangi nnyo, bangi nnyo abaagwa ku bitala byabwe ne bafa.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Kale, ku mutendera ogusinga obutono ogw’ekyo kye njagala mulabe wano, kubanga mulina abantu ng’oku kiseera kino, Steve Wohlberg owa White Horse Ministries, abadde awakanya obubaka buno. Era emu ku nsonga ze y’eno nti, “Kale, Ellen White teyalina kifo ky’yaliko ku Daily, n’olwekyo nange sseetaaga kuba nakyo,” era ekyo kyali kifo kya magezi matono ddala. Naye, ne bwe tumukkiriza obusobozi nti Ellen White yali talina kifo ky’yaliko ku nsonga eyo, agamba ki mu kigambo kino? Agamba nti aba Pioneers baalina endowooza entuufu ku yo. Ne bwe kiba nti ye yali tamanyi kye yali, wano agamba nti waliwo endowooza entuufu, ekitegeeza nti waliwo n’endowooza enkyamu, oboolyawo endowooza enkyamu eziwera.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Mulina abantu nga Vance Ferrell. Vance Ferrell; abantu bamweesiga nnyo ennyonyola za Vance Ferrell ez’obunnabbi, era simanyi lwaki. Vance Ferrell si ye yekka, naye ye omu ku basajja abagamba nti Eky’ennaku zonna kitegeeza byombi Obupagaani n’obuweereza bwa Kristo obw’omu Watukuvu. Kale? Agamba nti akabonero kano kageeza ku Sitaani ne Kristo.

What kind of discernment is being employed with that kind of reasoning?

Magezi ga kutegeera gaki agakozesebwa mu kulowooza okw’engeri eyo?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Kale, Mwannyinaffe White, ka kibe nti “Daily” ekiikirira kiki wano, agamba nti waliwo endowooza entuufu. Kale, waakiri tuyinza okukkiriziganya ku nsonga eyo wano, si bwe kiri?

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

Awo ne ndaba mu bikwata ku —buli lunaku” (Danieli 8:12) nti ekigambo —ssaddaaka” kyongerwamu amagezi g’omuntu, era tekiri kya mu biwandiiko, era nti Mukama yawa endowooza entuufu ku kyo eri abo abaayogera okukaaba okw’essaawa ey’omusango. Okwegatta bwe kwavaawo, nga 1844 tennatuuka, kumpi bonna baali bamwe ku ndowooza entuufu ku —buli lunaku”; naye mu kutabulwatabulwa okuva 1844 lwe kwatandika, endowooza endala zaakkirizibwa,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Kino kye nnagamba omusumba Omutaliyaani. Ne mmugamba nti, “Kale. Osobola okumpa ebyokulabirako eby’ebyafaayo ebiraga nti oluvannyuma lwa 1844 waaliwo endowooza endala ku kigambo ‘ssaddaaka’ ezakkirizibwa?”

And he kind of backed out of that at this point.

Era ku kiseera kino, mu ngeri emu, n’ava ku ekyo.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Okuva mu 1844, endowooza endala ku “Buli Lunaku” zaakwatiddwa, era zireese ki? Ekizikiza n’obutabanguko.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Sazaako omulamwa “ekizikiza n’obutabukatabu,” kubanga mwannyinaffe White bwe yongera okwogera ku Buli Lunaku, ayogera ku kizikiza n’obutabukatabu, era tugenda okubalaga ebimu ku ebyo enkya ya leero.

Take the wrong view of the Daily and it produces darkness and confusion.

Okukwata endowooza enkyamu ku Buli Lunaku kireeta ekizikiza n’okutabuka.

"Time has not been a test since 1844, and it will never again be a test."

“Obudde tebubadde kikemo okuva mu 1844, era tebuliddamu nate kuba kikemo.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Noolwekyo, mu ngeri ekwatagana n’Ekya Buli Lunaku kino ky’olaba wano, eno ye nsonga. Eno ye nsonga eriwo leero; eno ye nsonga eyayingizibwa mutabani wa Ellen White. Yayingizibwa n’abalala, naye ye yamuteeka mu buwandiike bw’ebyafaayo eby’Abadiventi. Eno y’eri nti bw’osoma olunyiriri luno, ensonga y’okuteekawo ebiseera kye weetaaga okutegeera.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“endowooza endala zikkiriziddwa,”—ku bikwata ku Buli Lunaku—“era ekizikiza n’okutabula ne bigoberera. Obudde tebubadde kukemebwa okuva mu 1844, era tebuliddamu nate kuba kukemebwa.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“Mukama andaze nti obubaka bwa malayika ow’okusatu bulina okugenda, era bubuulirwe abaana ba Mukama abaasaasaanira, naye tebuteekwa kwesibibwa ku biseera.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Olaba ensonga lwaki Willy White agamba nti twetaaga okulaba embeera y’okuteekawo ebiseera?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Kyogera ku ntabiro ebyava mu ndowooza enkyamu ku Ky’emirembe gyonna; ebiseera tebibadde kigezo; era ne wabaawo akatundu akogera ku kuteekateeka ebiseera.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Kale, kino kye mugwanidde okutegeera: Akatundu kano akakwata ku kuteekawo ebiseera tekali mu kiwandiiko ekyasooka; era, ekigambo ekigamba nti ebikwata ku biseera tebibadde kikemo, omusango ogwo gukyusiddwa. Kiwugula bulimba endowooza ya Ellen White eyasooka. Teyagatta kintu kyonna ekikwata ku kuteekawo ebiseera ku Buli Lunaku. Kino kye twagala okutunuulira enkya ya leero.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Kale, nga bwe nnagamba, tetugenda kusoma mpapula zino zonna. Nja kukakasa bukkakafu nti muziri mu buyinza bwammwe musobole okukebera bye njogera; kubanga, ng’omuntu, waliwo obusobozi nti nnandibadde mbakyamya.

Arthur White—"The Context of Time Setting"

Arthura White—“Embeera ey’Okuteekawo Obudde”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Abawagizi b’endowooza ey’edda baanyweza nti empandika y’ekigambo kino [Early Writings, 74–75.] yateeka okusiima kw’Eggulu ku ndowooza ya “daily” eyakwatyibwa Miller era oluvannyuma n’eddibwamu Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Aasa White, mutabani wa Willy White, mu bitabo bye omukaaga ebikwata ku byafaayo bya Ellen White, ng’ayogera ku kifo kya kitaawe eky’okugaana endowooza entuufu ku Daily, agamba, mu EGW, voliyumu 6, ku lupapula 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Abawagira endowooza enkadde” — nti Eky’Olubeerera kyali kikiikirira Obupagaani — “baanyweza nti engeri ebigambo by’ennyanjula eno gye byategekebwamu [Early Writings, 74–75.] yassa akabonero ak’okusiima okuva mu Ggulu ku ndowooza ya buli lunaku eyakwatibwako Miller era oluvannyuma n’eddibwamu Uriah Smith.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Singa Arthur White yali agenda kuba munnabyafaayo ow’amazima era atuufu, omanyi kye yandigambye awo? Yanditegedde okuteekamu ekigambo kimu kyokka; naye, Arthur White, wano yava ku mulamwa. Yandigambye nti, “Abawagizi b’endowooza ey’edda baakuuma [mu butuufu] nti ennyiriri z’ekigambo kino, —baakuuma nti ennyiriri z’ekigambo kino [Early Writings, 74-75.],’ zaateeka okusiima kw’Eggulu ku ndowooza ya ‘the daily’ eyakwatikirwako Miller era oluvannyuma n’eddibwamu Uriah Smith.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Naye ekyo takiteeka mu ngeri entuufu. Amala gamba kye baali banywezaako, ng’ate waliwo ekisoboka nti baali banyweza ensonga enkyaamu. Naye si bwe kityo; baali balina ensonga entuufu.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Abawagizi b’endowooza empya” — kitaawe, Willy, A. G. Daniells, W. W. Prescott, nange sijja kugenda eyo kaakano — “Abawagizi b’endowooza empya baali balowooza nti ekigambo ekyo kiteekwa okutwalibwa mu mbeera yaakyo—embeera ey’okuteekawo ebiseera.”

We just told you their argument in Early Writings, page 74.

Tulaze okubategeeza ensonga yaabwe eri mu *Early Writings*, olupapula 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Abo abawagira endowooza empya baali bakakasa nti ekigambo ekyo kirina okutwalibwa mu mbeera yaakyo—embeera ey’okuteekawo ebiseera. Ebigambo bya Ellen White ebyaddamu emirundi mingi nti ‘sirina musana ku nsonga eyo’ (Letter 226, 1908) ne ‘sisobola kunnyonnyola bulungi ensonga ezibuuzibwako’ (Letter 250, 1908), n’obutasobola bwe okukola ekigambo ekitegeerekeka obulungi ng’ekibuuzo ekyo kyamuwalirizibwanga, byaalabika ng’ebiwa obuwagizi eri okusalawo kwabwe. Era baali bakakafu nti obubaka obwaweebwa okuyita mu Ellen White tebwandiwakontana na bintu bya byafaayo ebyali bimaze okunywezebwa mu ngeri entegeerekeka obulungi.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Enkyusa Enkadde—Review and Herald, Novemba 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Era *Early Writings*, olupapula 74, lwakubibwa ddi? Mu 1882; ekitabo *Early Writings* kyakubibwa mu 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Naye ekitundu kino kye tulowoozaako ekiri mu *Early Writings* gyasooka okufunibwa kiri mu *Review and Herald*, nga Novemba 1, 1850, era ekyo mukirina mu biwandiiko byammwe. Era kye kikolebwa obutundu obuwerako, era nga bwe ŋŋambye, tetugenda kubusoma bwonna.

We see four paragraphs on page 2, then four paragraphs on page 3:

Tulaba ennyiriri nnya ku lupapula 2, oluvannyuma ennyiriri nnya ku lupapula 3:

"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

“Baganda ne Bannyinaze abaagalwa, njagala okubawa ekifaananyi ekimpi ku ebyo Mukama bye yakamala okunnyolesa mu kwolesebwa. Nnalagibwa obulungi bwa Yesu, n’okwagalana abamalayika kwe balina bokka na bokka. Malayika n’agamba nti—Temusobola kulaba kwagala kwabwe?—mukugoberere. Mu ngeri y’emu, abantu ba Katonda bateekwa okwagalana bokka na bokka. Waakiri omusango gugwe ku ggwe kennyini okusinga ku muganda wo. Nnalaba nti obubaka obugamba nti—muguze bye mulina, muwe abaavu’ abamu tebaali babuweereddwa mu musana gwabwo ogutegeerekeka obulungi; nti ekigendererwa ekituufu eky’ebigambo by’Omulokozi waffe tekyali kinnyonnyoddwa bulungi. Nnalaba nti ekigendererwa eky’okutunda tekiri kuwa abo abasobola okukola ne beewunya bokka; wabula kusaasaanya mazima. Kibi okuwagira n’okwewumuza abo abasobola okukola, nga tebakola. Abamu babadde banyiikidde okugenda mu nkuŋŋaana zonna; si lwa kugulumiza Katonda, wabula lwa—emmere n’ebyokulya.’ Abo bandisinga nnyo okubeera ewaka nga bakola n’emikono gyabwe, —ekintu ekirungi,’ okusobola okuwa ebyetaago by’ennyumba zaabwe, era babeere n’ekintu eky’okuwayo okuwanirira omulimu ogw’omuwendo ogw’amazima agaliwo leero.”

"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

Abalala, bwe nnalaba, baali baakyamye nga basabira abalwadde okuwonyezebwa nga abatakkiriza bakyaliwo. Bwe wabaawo omuntu omulwadde mu ffe, n’ayita abakadde b’ekkanisa okumusalira okusaba, ng’okusinziira ku Yakobo 5:14, 15, tusaanidde okugoberera ekyokulabirako kya Yesu. Yagobanga abatakkiriza mu kisenge, n’alyoka awonya omulwadde; bwe kityo naffe tusaanidde okunoonya okwawulibwa ku butakkiriza bw’abo abatalina kukkiriza, bwe tusabira abalwadde abali mu ffe.

"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

Awo ne ndyoka ne ŋŋujuzibwa okuddayo eri ekiseera Yesu lwe yatwala abayigirizwa be bokka mu kisenge eky’oku waggulu, n’asooka okunaaza ebigere byabwe, oluvannyuma n’abawa okulya ku mugaati ogumenyeddwamenyeddwa, okulaga omubiri gwe ogwamenyebwa, n’omubisi gw’omuzabbibu okulaga omusaayi gwe ogwayiika. Ne ndaba nga bonna bateekwa okukola ebyo nga bategeera bulungi, era nga bagoberera ekyokulabirako kya Yesu mu bintu bino; era bwe baba nga bakwata ku biragiro bino, bateekwa okuba nga beeyawula ku batakkiriza nga bwe kisoboka obungi.

"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

Awo ne ndyoka okulagibwa nti ebibonerezo omusanvu ebisembayo birifukibwa oluvannyuma lwa Yesu okuva mu Watukuvu. Malayika n’agamba nti—Bwe busungu bwa Katonda n’Omwana gw’Endiga obuleeta okuzikirizibwa oba okufa kw’ababi. Ku ddoboozi lya Katonda abatukuvu baliba ba maanyi era ba ntiisa ng’eggye eririna ebendera; naye mu kiseera ekyo tebalituukiriza musango ogwawandiikibwa. Okutuukirizibwa kw’omusango kuliba ku nkomerero y’emyaka 1000.

"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

“Abatukuvu bwe bamala okukyusibwa ne bafuuka abataggwaawo, ne bakung’aanyizibwa wamu, ne baweebwa ennanga zaabwe, engule, n’ebirala, ne bayingira mu Kibuga Ekitukuvu, Yesu n’abatukuvu ne batuula mu musango. Ebitabo ne bibikkulwa, ekitabo eky’obulamu n’ekitabo eky’okufa; ekitabo eky’obulamu kirimu ebikolwa ebirungi eby’abatukuvu, era ekitabo eky’okufa kirimu ebikolwa ebibi eby’ababi. Ebitabo bino byagerageranyizibwa n’Ekitabo ky’Amateeka, Bayibuli, era nga bwe kiri ne babasalira omusango. Abatukuvu, mu bw’omu ne Yesu, basala omusango ku bafu ababi. Laba mmwe! malayika n’agamba nti, abatukuvu batuula mu musango, mu bw’omu ne Yesu, era bagera buli omu ku babi ng’ebikolwa bwe byali ebyakolebwa mu mubiri, era wateekebwako awali amannya gaabwe kye balirina okuweebwa, ng’omusango gutuukirizibwa. Kino, ne ndaba, kye kyali omulimu gw’abatukuvu ne Yesu mu Kibuga Ekitukuvu nga tekinnakka ku nsi, mu myaka 1000. Oluvannyuma, ku nkomerero y’emyaka 1000, Yesu, ne bamalayika, n’abatukuvu bonna awamu naye, bava mu Kibuga Ekitukuvu, era bwe aba akka ku nsi wamu nabo, bafu ababi bazuukizibwa, awo abasajja ddala abo abaamufumita, nga bazuukiziddwa, balimulaba nga wali ewala mu kitiibwa kye kyonna, nga bamalayika n’abatukuvu bali wamu naye, era baliwowoggana ku lulwe. Baliraba obubonero bw’enninga mu mikono gye, ne mu bigere bye, n’awoo we baamusonsomera effumu mu mbiriizi ze. Obubonero bw’enninga n’effumu mu biro ebyo bye biriba ekitiibwa kye. Ku nkomerero y’emyaka 1000 Yesu y’asinziira okuyimirira ku Lusozi olw’Emizeyituuni, era olusozi ne lwawulikamu wakati, ne lufuuka olusenyi olunene ennyo, era abo abadduka mu kiseera ekyo be babi, abaakazuukizibwa. Awo Kibuga Ekitukuvu ne kikka ne kituula ku lusenyi olwo.”

"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

Awo Sitaani n’alyoka assa omwoyo gwe mu bakozi b’ebibi abaali bazuukiziddwa. Abasiima ng’eggye eriri mu Kibuga ttono, era nti eggye lye ddala ddene, era nti bayinza okuwangula abatukuvu ne batwala ekibuga. Sitaani bwe yali akuŋŋaanya eggye lye, abatukuvu bo baali mu Kibuga, nga balengera obulungi n’ekitiibwa kya Olusuku lwa Katonda. Yesu yali abakulembedde, ng’abakulembera. Amangu ago Omulokozi omulungi n’aba nga takyali mu kibiina kyaffe; naye mangu ne tuwulira eddoboozi lye eddungi nga ligamba nti, —Mujje mmwe abaweebwa omukisa gwa Kitange, musikira obwakabaka obwategekebwa mmwe okuva ku kutondebwa kw’ensi.’ Ne twekuŋŋaanya okwetooloola Yesu, era nga bw’amala okuggalawo enzigi z’Ekibuga, ekikolimo ne kirangirirwa ku bakozi b’ebibi. Enzigi ne ziggalwa. Awo abatukuvu ne bakozesa ebiwaawaatiro byabwe ne balinnya ku ntikko y’ekisenge ky’Ekibuga. Yesu naye yali nabo; engule ye yali eyaka nnyo era ya kitiibwa. Yali ngule munda mu ngule, omusanvu mu muwendo. Engule z’abatukuvu zaali za zaabu esingayo obulongoofu, nga zyonjeddeko emmunyeenye. Amaaso gaabwe gaali gaaka n’ekitiibwa, kubanga baali mu kifaananyi kya Yesu ekituufu ddala; era bwe baayimuka ne batambula bonna wamu okutuuka ku ntikko y’Ekibuga, ne nsanyukiridde nnyo olw’okulaba okwo.

"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

Awo ababi ne balaba kye baali bafunye; omuliro ne gufuumibwa okuva eri Katonda ne gubamalawo. Kino kye kyali Okutuukiriza Omusango. Awo ababi ne bafuna ng’abatukuvu bwe baali babagabidde, nga bali mu bumu ne Yesu, mu myaka 1000. Omuliro gwe gumu ogwavanga eri Katonda ne guzikiriza ababi, gwe gwalongoosa ensi yonna. Ensozi ezaali zimenyese era ezivunduse ne zisaanuuka olw’ebbugumu eringi ennyo, n’empewo era, era n’ebisusunku byonna ne byokebwa. Awo obusika bwaffe ne bulyoka butubikkulirwa mu maaso gaffe, nga bwa kitiibwa era bulungi, ne tusikira ensi yonna nga efaayiddwa empya. Ffenna ne twogerera waggulu n’eddoboozi ddene nti, Ekitiibwa, Alleluia.

"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

Era neebalaba era ndabye nti era n’abasumba kibagwanira okwebuuza ku abo be balina ensonga okubeesiga, abo abadde mu bubaka bwonna, era abanywevu mu mazima gonna agaliwo kaakano, nga tebannawagira nsonga mpya yonna ey’obukulu, gye bayinza okulowooza nti Bayibuli egisimba. Kale nno abasumba banaabanga bumu ddala, era obumu bw’abasumba buliwulirwa ekkanisa. Enkola ng’eyo, bwe nnalaba, yandiziyiza okwawukana okw’ennaku; era awo tewandibaddewo kabi konna ak’ekisibo eky’omuwendo okwawulwamu, n’endiga okusasaanira, nga tezirina musumba. —

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Ate ne kikomekkereza n’ebitundu ebirala bitaano bye nteese mu kisanduku ku lwammwe, kubanga ebitundu bino bitaano ebiggiddwa mu kiwandiiko bye binaakomekkereza nga biri mu *Early Writings*. Eyo ye nsonga lwaki ebitundu bino ebitaano ebisembayo byetooloddwa ekisanduku.

"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

Nga nga 23 Ogwomwenda, Mukama yandaga nti yali azzeeyo okugolola omukono gwe omulundi ogwokubiri okununula abalifisseewo ku bantu be, era nti kaweefube alina okweyongerwamu amaanyi mu biro bino eby’okukuŋŋaanyizibwamu. Mu biro eby’okusaasaanyizibwamu, Isiraeri yakubibwa era n’ayuzibwayuzibwa; naye kaakano mu biro eby’okukuŋŋaanyizibwamu Katonda alijja kuwonya era asibe ebiwundu by’abantu be. Mu kusaasaanyizibwa, amaanyi agaateekebwamu okubunyisa amazima gaali n’ebibala bitono nnyo, nga gakola kitono nnyo oba nga tegakola kintu; naye mu kukuŋŋaanyizibwa, Katonda bw’ateeka omukono gwe ku kukuŋŋaanya abantu be, amaanyi agaateekebwamu okubunyisa amazima galituuka ku kigendererwa kyago. Bonna balina okuba obumu era abanyiikivu mu mulimu. Nalaba nti kyali kya nsonyi eri omuntu yenna okujuliza ku kusaasaanyizibwa ng’anoonya ebyokulabirako okutufuga kaakano mu kukuŋŋaanyizibwa; kubanga Katonda bw’ataakole bisingawo ku lwaffe kaakano okusinga bwe yakola mu biro biri, Isiraeri teyandikuŋŋaanyiziddwa. Era kyetaagisa nga bwe kiri nti amazima gafulumizibwe mu lupapula, nga bwe gali ntiibuulirwe.

"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Mukama yandaga nti ekipande kya 1843 kyali kiragiddwa omukono gwe, era nti tewali kitundu kyonna ekyalina okukyusibwa; nti ennamba zaali nga bw’ayagala. Nti omukono gwe gwali guliko era gwakweka ensobi mu zimu ku nnamba, n’olwekyo ne wataba asobola okugiraba, okutuusa omukono gwe bwe gwaggibwako.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

Awo ne ndaba ku ekyo ekikwata ku —Buli lunaku,’ nti ekigambo —ssaddaaka’ kyongerwako amagezi g’abantu, era tekiri mu biwandiiko; era nti Mukama yawa endowooza entuufu ku kyo eri abo abaawa okulangirira okw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tannatuuka, kumpi bonna baali bumu ku ndowooza entuufu ku —Buli lunaku;’ naye okuva mu 1844, mu kutabulwa, endowooza endala zikkiriziddwa, era ekizikiza n’okutabulwa ne bigoberera.

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

“Mukama yandaga nti ebiseera tebibadde kikemo okuva mu 1844, era nti ebiseera tebiriddamu kuba kikemo nate.

"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

Awo ne nnalagirwa ku abamu abali mu nsobi ennyo, nti abatukuvu bakyalina okugenda e Yerusaalemi eky’edda, n’ebirala, Mukama nga tannajja. Endowooza ng’eyo etegekeddwa okukyusa ebirowoozo n’omugaso okuva ku mulimu gwa Katonda oguliwo kaakano, wansi w’obubaka bwa malayika ow’okusatu; kubanga bwe kiba nti tulina okugenda e Yerusaalemi, kale ebirowoozo byaffe binaabeerayo mu butonde, era eby’obugagga byaffe binaakumibwa obutagakozesebwa mu bintu ebirala, okusobola okutwala abatukuvu e Yerusaalemi. Nnalaba nti ensonga lwaki baalekerwa okugenda mu nsobi eno ennyo, kwe kuba nga tebaatula era nga tebaalekanga nsobi zaabwe, ze bamazeemu emyaka mingi egiyise.” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Obalaba? Omanyi kye njogerako?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Kale. Bwe tugenda mu nnyiriri zino etaano ezisembayo, munaalaba ebintu ebimu ebyawukana mu byasooka okusinga bwe munaabisanga mu *Early Writings*, omuko 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

OKUVA MU BAWULIZI: Kale, ogamba nti bino ebiri mu ssanduuko bye byasooka?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Bino ebiri mu kasanduuko, bino bye bitundu ebitaano ebisembayo mu kiwandiiko kino ekyasooka, era akasanduuko kano kabyetoolodde. Ebitundu bino ebitaano bye bifuuka ku nkomerero ebiri mu Early Writings, omuko 74.

But, when was this printed, when was this written? November 1850.

Naye, kino kyakubibwa ddi, kino kyawandiikibwa ddi? Noovemba 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Noolwekyo, ebigambo bye nnateeka mu nnukuta ennene bye bigenda okukyusibwa okuva mu nnyiriri zino ettaano. Wajja kubaawo enkyukakyuka ey’amaanyi mu kino; kubanga mu biseera ebitannaba wala nnyo, mu 1851, ekitabo A Sketch of the Christian Experience and Views of Ellen G. White kigenda okukubibwa, era bagenda okutwala ennyiriri zino ne baziteeka mu A Sketch of the Christian Experience and Views of Ellen G. White. Era okuva wano [ekiwandiiko mu Review and Herald, November 1850] okutuuka mu A Sketch of the Christian Experience and Views of Ellen G. White waliwo enkyukakyuka entonotono ez’obufuzi bw’okulongoosa ezabaawo ku nnyiriri zino ettaano. Ate oluvannyuma, okuva mu A Sketch of the Christian Experience and Views of Ellen G. White mu 1851 okutuuka mu Early Writings mu 1882, waliwo enkyukakyuka endala ez’okulongoosa, era enkyukakyuka ezo ez’okulongoosa ze zifuula Early Writings, omuko 74, okubeera ekizibu ennyo mu ntegeera.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Kale, mu nnyiriri zino ettaano ezisembayo mu kiwandiiko ekyasooka, mu nnyiriri esooka, “September 23d, Mukama yandaga . . . ,” ekyo kijja kukyusibwa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Mu nnyiriri eziddako: “Awo ne ndaba …”; “Awo ne ndaba …”; Mukama yandaga …”; ne, “Awo ne njulirwa eri …”; ebintu bino bifuna okutereeza okutono.

Shown Ten Primary Truths in Thirteen Paragraphs

Mazima Kkumi Amakulu Agalagiddwa mu Bunnya Kkumi na Busatu

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Naye, kye njagala mulabe mu nnyiriri zino ekkumi n’essatu okuva mu kiwandiiko ekyasooka, alaze ebintu kkumi ebikulu.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Kati kaakano ndijjukira lwaki nnina bino nga biwandiikiddwa mu nnukuta ennene. Si kubanga ebyo bigenda kukyusibwa. Nninyweza ekintu ku lwammwe, bwe munaalaba, nti mu nnyiriri zino ekkumi n’essatu yaalagibwa kino . . . , yaalagibwa kino . . . , yaalagibwa kino . . . , yaalagibwa kino. Era bwe yaalagibwa ekintu kimu, ng’amaze okututegeezaako, olwo n’alyoka alagibwa ekintu ekitali kya butereevu nga kikwatagana n’ekyo kyokka kye yaakamala okulagibwa nti: “Naalagibwa kino . . . ; naalagibwa kino . . . ; naalagibwa kino . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Osobola okwetegereza era n’osoma ggwe kennyini, naye yalagibwa amazima kkumi agasookerwako mu nnamba zino kkumi na ssatu.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Bino bye yalagibwa. Yalagibwa ku kwagala kwa Katonda, ku biweebwayo, ku kusabira abalwadde, ku buweereza bw’Okussa ekimu, ku Bibonyoobonyo Ebiry’Emabega Omusanvu ebikwatagana n’Obufuzi bw’Emyaka Olukumi, ku musana omuggya, ku kukuŋŋaana oluvannyuma lwa 1844, ku mulimu gw’okufulumya ebitabo, ku Kkati ya 1843, ku “Daily,” ku “time” ng’ekigezo, ne ku okutambula okw’eddiini okugenda e Yerusaalemi. Era bw’ogisoma n’obwegendereza, kino si kutambula kwa birowoozo. Kino kiri nnyo mu ngeri ya nti, “Nalagibwa kino,” era awandiika bye yalagibwa; era, yalagibwa ekintu ekitali kya lwatu nti kikwatagana. Oteekwa okulaba ekyo; kubanga bwe batandika okugatta emyiriri gino awamu, batandika okutondawo endowooza nti ayogera ekintu kye ddala kye teyagamba.

Review and Herald, November 1, 1850

Review and Herald, Novemba 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Kale. Weetegereze akatundu akasooka ku butundu obutaano bwe tukolamu okuva mu November 1850.

"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

“Olunaku lw’a 23, Omutonzi yandaga nti yali agolodde omukono gwe omulundi ogwokubiri okununula abalifikkawo ku bantu be, era nti okufuba kulina okwongerwamu nnyo mu kiseera kino eky’okukuŋŋaanya. Mu kiseera eky’okusaasaanya Isiraeri yakubibwa era n’ayuzibwayuzibwa; naye kaakano mu kiseera eky’okukuŋŋaanya Katonda alijjanjaba era asibe ebiwundu by’abantu be. Mu kusaasaanya, okufuba okwakozesebwanga okusasaanya amazima kwali n’ebibala bitono nnyo, ne kutuukiriza kitono oba obutatuukiriza kintu; naye mu kukuŋŋaanya, Katonda bw’ateesezza omukono gwe okukuŋŋaanya abantu be, okufuba okw’okusaasaanya amazima kulituuka ku kigendererwa kyakwo. Bonna bateekwa okuba ab’omu bumu era abanyikivu mu mulimu. Nnalaba nti kyali kya nsonyiwa eri omuntu yenna okuddamu okujuliza ku kiseera eky’okusaasaanya ng’atuwaayo ebyokulabirako okutufuga kaakano mu kiseera eky’okukuŋŋaanya; kubanga Katonda bw’aba nga takola kirala kyonna kitusingako kaakano okusinga bwe yakola mu biro biri, Isiraeri talikunganyizibwa. Nga bwe kiri ekyetaagisa amazima okubuulirwa, bwe kityo bwe kiri ekyetaagisa okugafulumya mu lupapula.”—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Omusango ogusembayo ogw’omu katundu ako gugamba nti, “Kyetaagisa nga bwe kiri nti amazima gafulumizibwe mu lupapula, nga bwe bubuulirwa.” Kale. Endowooza eno ejja kulekebwa.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Akatundu akookubiri ku gaataano ge tulowoozaako, awali wagamba nti, “Mukama yandaga,” mulaba nga nnakirambiseeko omusittale.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—“Mukama yandagako nti ekipande kya 1843 kyali kiragiddwa omukono gwe, era nti tewali kitundu kyonna ekyali kirina okukyusibwa; nti ennamba zaali nga bwe yayagala. Nti omukono gwe gwali kuzo era ne gukweka ensobi mu zimu ku nnamba, abantu bonna baleme okugiraba, okutuusa omukono gwe lwe gwaggibwako.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Ensonga lwange okussa akasunsu ku bimu mu nnamba zino ennya waggulu ku lupapula kwe kuba nti ebitundu ebyo bijja kubaamu enkyukakyuka z’obufuzi bw’ebiwandiiko bwe kiriddamu okukubibwa mu A Sketch of the Christian Experience and Views of Ellen G. White mu 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Kale. “Mukama yandaga” kijja kukyusibwa; “olw’omukono gwe” kijja kukyusibwa, “nti tewali kitundu kyonna ku ekyo ekirina okukyusibwa” kijja kukyusibwa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Awo oluvannyuma mu katundu akaddako akawandiikiddwa mu nnukuta ennene [akatundu ak'okuna] ku lupapula kagamba nti,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Mukama yandaga nga Obudde tebubadde kikemebwa okuva mu 1844, era ng’obudde tebuliddamu kubeera kikemebwa nate.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Omukama yandaga,” ekyo kijja kukyusibwa. Kye bagenda okukola omwaka oguddako mu A Sketch of the Christian Experience and Views of Ellen G. White, bagenda kutwala olunyiriri olwo olw’ekika ky’akapande akamu ne balugatta ku kapande akaakulembera. Bagenda kukifuula akapande kamu.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Naye era, singa ekigambo oba ebigambo biwandiikiddwa mu nnukuta enene ennywevu, wajja kubaawo n’enkyukakyuka endala ez’ennyiriri z’empandiika; era, nnaakuwa ekyokulabirako ku kye ntegeeza.

And in the third paragraph it says,

Era mu katundu ak'okusatu kigamba nti,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Awo ne ndaba ku ekigambo —Buli lunaku,’ nti ekigambo —ssaddaaka’ kyongerwako amagezi g’abantu, era si kya mu biwandiiko; era nga Mukama yawa okutegeera okukwata ku kyo okutuufu eri abo abaabuulira okukaaba okw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tannatuuka, kumpi bonna baali bumu ku kutegeera okutuufu okw’oku —Buli lunaku;’ naye okuva mu 1844, mu kutabulwatabulwa, endowooza endala zaakkirizibwa, era ekizikiza n’okutabulwatabulwa ne biryoka bigoberera.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Awo olwo mu kitundu ekiddako ekyawandiikiddwa mu nnukuta ennene [ekitundu eky’okuna] ku lupapula kigamba nti,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Mukama yandaga nti Obudde tebubangako kukemebwa okuva mu 1844, era nti obudde tebuliddamu nate kuba kukemebwa.”—

"The Lord showed me," that is going to be changed.

“Mukama yandaga,” ekyo kigenda kukyusibwa.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Kyebagenda okukola omwaka oguddako mu A Sketch of the Christian Experience and Views of Ellen G. White, bagenda kutwala akatundu ako ak’ensonga akalimu sentensi emu ne bakagatta ku katundu akakakulembera. Bagenda kukafuula akatundu kamu.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Era bagenda kukyusaamu “Mukama yandagira” ne bakifuula “Nnalagibwa era.” Kale? Bagenda kugatta emyaka egyo ebiri ne bagifuula omukyufu gumu, era bagenda kukyusaamu ne kifuuka nti, “Nnalagibwa era,” mu 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Awo ne ndaga abalala abali mu nsobi ennene, nti abatukuvu bakyateekwa okugenda e Yerusaalemi eky’edda, n’ebirala, Mukama tannajja. Endowooza ng’eyo ekolebwa okukyusa ebirowoozo n’okufaayo okuva ku mulimu gwa Katonda ogw’omu kiseera kino, wansi w’obubaka bwa malayika ow’okusatu; kubanga bwe kiba nga tulina okugenda e Yerusaalemi, kale ebirowoozo byaffe mu butonde bijja kubeera eyo, era eby’obugagga byaffe biriziyizibwa obutagenderera kukozesebwa mu bintu ebirala, okusobola okutwala abatukuvu e Yerusaalemi. Nalaba ng’ensonga lwaki baalekerwa okugwa mu nsobi eno ennene, eri nti tebannayatula wadde okulekayo ensobi zaabwe, ze bamazeemu emyaka mingi egiyise.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Naye, bwe mutuuka ku *Early Writings*, mumanyi kye bakola? Bajjamu ebigambo, “Nnalagibwa era,” awali mu *Early Writings* akatundu kano akamu, we kigenda okugamba nti, “Obumu bwe bwaliwo nga bukyaliwo nga 1844 tennatuuka, kumpi bonna baali bumu ku ndowooza entuufu ku —Daily,’ naye okuva mu 1844, mu kutabulwa, endowooza endala zaakwatibwa, era ekizikiza n’okutabulwa ne bigoberera.” Bajjamu “Nnalagibwa era,” era omusango oguddako gwe guno nti, “ekiseera tekibadde kigezo okuva mu 1844.” Mu bwangu ddala tokyamanyi nti endowooza eno ey’okuba ekiseera tekibadde kigezo, kye kimu ku bintu bye yalagibwa mu ngeri ey’enjawulo ddala. Okkiriza nti kino kyali kitundu ku musana gwe ku *Daily* mu ndowooza enkyamu evaamu okutabulwa.

That is not the original. You have the original. Check it out.

Ekyo si kye kyasooka. Olina ekyasooka. Kikebere.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Eddibbo Eriddako (Eddibbo Eyo Okubiri)—1851 Olukalala Olufunze olw’Obumanyirivu Obw’Ekikristaayo n’Endowooza za Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Awo wansi wa kino, mulina *A Sketch of the Christian Experience and View of Ellen G. White*, ekyakubibwa mu 1851; era, mulina okumenyamenyamu okw’enkyukakyuka ezaabaawo, era waliwo enkyukakyuka nnene nnyo, nnyo ez’omugaso.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Olunaku lwa mwezi gwa Mwenda nga 23, Mukama yandaga [edda—“showed”] nti yali agolodde omukono gwe omulundi ogwokubiri okununula ekitundu ekisigaddewo eky’abantu be, era nti amaanyi gaali galina okwongerwamu emirundi ebiri mu biro bino eby’okukuŋŋaanya. Mu kiseera eky’okusaasaana, Isiraeri yakubibwa era n’ayulibwa; naye kaakano mu kiseera eky’okukuŋŋaanya Katonda alijja kuwonya era asibe ebiwundu by’abantu be. Mu kiseera eky’okusaasaana, okufuba okwakolebwanga okubunyisa amazima kwabanga n’ebivaamu bitono nnyo, ne kutuukiriza kitono oba tekwatuukirizanga kintu; naye mu kiseera eky’okukuŋŋaanya, Katonda bw’ateeka omukono gwe okuŋŋaanya abantu be, okufuba okubunyisa amazima kuliba n’ebivaamu ebyo bye kwagendererwa. Bonna balina okuba obumu era abanyiikivu mu mulimu. Nnalaba nti kyali kikyamu eri omuntu yenna okuddamu okwogera ku kiseera eky’okusaasaana ng’anoonyaayo ebyokulabirako okutufuga kaakano mu kiseera eky’okukuŋŋaanya; kubanga Katonda bw’atakole kya maanyi ku lwaffe kaakano okusinga bwe yakola mu kiseera kiri, Isiraeri teyandikuŋŋaanyiziddwa. [Kiggyiddwawo: Kyetaagisa nnyo amazima okufulibwa mu lupapula, nga bwe gali okubuulirwa.] [Emika gy’ennyiriri gyagattiddwa] Nnalaba [edda—“Mukama yandaga”] nti ekipande kya 1843 kyaluŋŋamizibwa n’omukono gwa Mukama, [edda—“n’omukono Gwe”] era nti tekisaana kukyusibwa; [edda—“tewali kitundu kyonna ku kyo ekyali kisaanidde okukyusibwa”] nti ennamba zaali nga bwe yazagala. Nti omukono gwe gwali kungulu waakyo, era gwakisa ensobi eyali mu zimwe ku nnamba, omuntu yenna n’atayinza kugiraba, okutuusa omukono gwe lwe gwaggibwawo.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Awo ne ndaba z’eki—Daily,’ nti ekigambo —sacrifice’ kyongerwako amagezi g’omuntu, era tekiri kya mu byawandiikibwa; era nti Mukama yawa endowooza entuufu ku kyo eri abo abaabuulira okukaaba kw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tannatuuka, kumpi bonna baali bumu ku ndowooza entuufu ku —Daily;’ naye okuva mu 1844, mu kavuyo, endowooza endala zaakwatibwa, era ekizikiza n’akavuyo byaddirira. [Paragraphs Combined] Era nalaba [Edda—“Mukama yandaga”] nti obudde tebwabangako kugezesebwa okuva mu 1844, era nti obudde tebuliddamu nate kuba kugezesebwa.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Obudde obutakwatagana n’Obubaka bw’Malayika ow’Okusatu

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White yalina okwolesebwa okw’enjawulo ku kwolesebwa kwe yalina okwaggya ne kukomekkerezebwa mu *Early Writings*. Yalina okwolesebwa okutali kumu; naye yalina okwolesebwa mwe yagambibwa ekintu; yagambibwa akatundu kamu, era n’akawandiika.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Mukama andaze nti obubaka bwa malayika ow’okusatu bulina okugenda, era bubuulirwe abaana ba Mukama abasaasaanye, era nti tebulina kusibibwa ku biseera; kubanga ebiseera tebiddayo kuba kigezo nate. Nnalaba nti abamu baali bafuna okusanyuka okw’obulimba okuva mu kubuulira ebiseera; nti obubaka bwa malayika ow’okusatu bwali bwa maanyi okusinga ebiseera bwe biyinza okuba. Nnalaba nti obubaka buno busobola okuyimirira ku musingi gwabwo, era nti tebwetaaga biseera okubunyweza, era nti buligenda mu maanyi amangi, ne bukola omulimu gwabwo, era bulisalibwako mu butuukirivu.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Abuulira ku ki awo? Nti tetulina kuddamu kugatta Bubaka bwa Malayika Ow’Okusatu n’ebiseera nate, si bwe kiri?

Amen? Are you with me?

Amiina? Muli wamu nange?

Where do you find this? Where is it located?

Kino okisanga wa bino? Kiri wa?

FROM THE AUDIENCE: (No response.)

OKUVA MU BAWULIZIGANYA: (Tewali kwanukula.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

OKUVA MU BAWULIZIGANYA: Ekifaananyi ky’Obumanyirivu n’Endowooza z’Obukristaayo.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Ekifaananyi ky’Obumanyirivu bw’Omukristaayo n’Endowooza za Ellen G. White, omuko 48, omuko 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Kale. Ekitundu kye twogerako ekiggibwa mu *Review and Herald*, Novemba 1850; kiri ludda wa mu *A Sketch of the Christian Experience and Views of Ellen G. White*? Kale, bwe muddayo emabega mu biwandiiko byammwe, kiri mu *A Sketch of the Christian Experience and Views of Ellen G. White*, ku lupapula 61 ne ku lupapula 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Olina okwolesebwa mu *A Sketch of the Christian Experience and Views of Ellen G. White* okwawandiikibwa ku lupapula 48; ate olwo olina okwolesebwa olwo olugenda okukkomekkereza nga lufulumiziddwa mu *Early Writings*, ku mpapula 61 ne 62. Byawukanyizibwa n’empapula 13 oba 14, si bwe kiri?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Era banaakola ki bwe kinaatuuka ku *Early Writings*? Banaaggya akatundu kano okuva ku lupapula 48 ne bakateeka mangu ddala oluvannyuma lw’ekigambo kye nti obudde tekikyali kugezesebwa. Banaagatta okwolesebwa kubiri wamu.

Are you following what I mean?

Omanyi kye ntegeeza?

MAN IN THE AUDIENCE: Yes.

OMUSAJJA MU BAWULIZI: Yee.

Are you following what I mean?

Owulira kye ntegeeza?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

OMUNTU GW’AYOGEREBWA MU BAWULIZI: (Okukakasa.)

Okay, because you are the one that I am seeing less confirmation with.

Kale, kubanga ggwe gwe ndaba nga nfunamu okukakasa okutono.

The Last Step (Step Three)—1882 Early Writings

Eddaala Ery’Omuggulizo (Eddaala Ery’okusatu)—1882 Ebiwandiiko eby’Olubereberye

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Kale. Kaakano, nzize nate ku lupapula olw’omukaaga olw’obuwandiike bwo; era, kaakano olina nate Early Writings.

"September 23, . . . 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.

“Sepitemba 23, . . . Nnalabye nti kaati ya 1843 yalungamizibwa omukono gwa Mukama, era nti teyalina kukyusibwa; nti ennamba zaali nga bwe yazagala; nti omukono gwe gwali ku yo era ne gukisa ensobi mu zimwe ku nnamba, waleme okubaawo n’omu eyalaba, okutuusa omukono gwe bwe gwaggibwako.”

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

Awo ne ndaba mu bikwatagana n’e—bya bulijjo’ (Daniel 8:12) nti ekigambo e—ssaddaaka’ kyateekebwamu amagezi g’omuntu, era si kya mu biwandiiko ebyo, era nti Mukama yawa okutegeera okutuufu ku kyo eri abo abaawa okukaaba okw’essaawa ey’omusango. Obumu bwe bwaliwo, nga 1844 tannatuuka, kumpi bonna baali bumu ku kutegeera okutuufu okw’e—bya bulijjo’; naye mu kavuyo akabaddewo okuva mu 1844, endowooza endala zaakkirizibwa, era ekizikiza n’okutabukatabuka ne bigoberera. Ebiseera tebibaddewo kugeza ng’omutindo okuva mu 1844, era tebirituuka kuddamu kuba mutindo nate.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

“Mukama andaze nti obubaka bwa malayika ow’okusatu bulina okugenda, era bubuulirwe abaana ba Mukama abasaasaanye; naye tebulina kusimbibwa ku biro. Nalaba nga abamu baafuna okusanyuka okw’obulimba, okuva mu kubuulira ebiro; naye obubaka bwa malayika ow’okusatu businga amaanyi ebiro bye biyinza okuba nabyo. Nalaba nga obubaka buno busobola okuyimirira ku musingi gwabwo gwokka, era tebwetaaga biro kubunyweza; era nti bunaagenda mu maanyi mangi, ne bukola omulimu gwabwo, era bunaamalirizibwa mu butuukirivu.”

"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

“Awo ne ndagibwa eri abamu abali mu nsobi enkulu ey’okukkiriza nti buvunaanyizibwa bwabwe okugenda e Yerusaalemi Ekadde . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Era ensonga lwaki kino kiri mu nnukuta ennene bwe luti, eno ye nnyiriri eno wano gy’egamba nti, “. . . Obumu bwe bwabangaawo, nga tekunnatuuka 1844, kumpi bonna baali bakkiriziganyizza ku ntegeera entuufu ey’ —daily’; naye mu kutabulwa okuva mu 1844, endowooza endala zaakkirizibwa, era ekizikiza n’okutabulwa ne bigoberera. Obudde tewabaddanga kikemo okuva mu 1844, era tebuliddamu nate kuba kikemo.” oteekwa okujjukira nti mu kusooka mu biwandiiko bye ebisooka eby’okwolesebwa kuno, yagamba nti, “Nalagibwa nti obudde tewabaddanga kikemo okuva mu 1844,” era ekyo kyali nnyiriri ya njawulo. Yali yakakasa nti waaliwo okwawukana wakati w’ebyo bye yalagibwa ku Daily n’ebyo bye yalagibwa ku biseera okuba ekikemo; era nti nnyiriri eyaddirira, eyogera ku butabaawo kiseera ekigattibwa ku Bubaka bw’Omumalayika ow’Ekusatu, teyalimu mu kwolesebwa okw’olubereberye. Kyali ku lupapula 48 olw’ekitabo Life Sketches, so si ku mpapula 61 ne 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Naye, bwe mutuuka ku *Early Writings* mu 1882, baabigatta wamu; era, n’olwekyo, bwe mutuuka mu myaka gya 1930 era nga mugenda mu kizikiza ekinene nnyo munda mu Adventism, era Willie White n’agamba nti bwe muba musoma “the Daily” muteekwa okugisoma mu mbeera y’ebiseera—“Nsonyiwa, Willie, obuvunaanyizibwa bwo bwali bwa kuba oyo eyawaayo ekiwandiiko eky’ennono eky’obulambulukufu ku byafaayo ebya *Spirit of Prophecy*. Wali oyinza okuba oyo eyawangula *Spirit of Prophecy*. Era mu ngeri gy’wayanjulamu *Early Writings*, olupapula 75, wanyooma ensibuko ezasooka, era ensibuko ezo ezasooka zigamba nti bwe wasitula empaka nti ‘the Daily’ erina okutunuulirwa mu mbeera y’ebiseera mu *Early Writings*, 74, ekyo si kituufu n’akatono.” — Si kituufu! Tekisobola kunywezebwa na biwandiiko ebiri mu *Spirit of Prophecy*. Tekisobola kunywezebwa n’ebyafaayo eby’omu kiseera ekyo.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Kale. Ensonga ey’okusooka, Mwannyinaffe White agamba nti waliwo endowooza entuufu ku Daily, mu Early Writings, 74. Ensonga enkulu eyaleetebwa oluvannyuma mu byafaayo kwe kugamba nti bw’osoma ekitundu ekyo mu Early Writings, 74, olina okukiteeka mu mbeera ey’okuteekawo ebiseera. Ennyonnyola eyo ya bulimba; si ntuufu!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Kale, kaakano tusigadde n’ekifo ekyo kyokka nti waliwo endowooza entuufu ku Buli lunaku. Kale? Naye, tugenda okutwalaayo akalowoozo akalala akamu okuva mu katundu kano.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Kigamba nti, “Nga 23 Ogwomwenda, Mukama yannaga . . . .” Nga 23 Ogwomwenda, ddi? 1850: “Nga 23 Ogwomwenda, 1850, Mukama yannaga.”

What did He show her?

Yamulaga ki?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Kale ekimu ku ebyo bye yamulaga kwe kuba nti okuva mu 1844, endowooza endala ku “Buli Lunaku” zaakwatibwa.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Nga nga 23 September, 1850 Mukama yandaga . . . . Obumu bwe bwaliwo, nga tekunnatuuka 1844, kumpi bonna baali bumu ku kutegeera okutuufu okw’“Ekyabulijjo;” naye okuva mu 1844, mu kutabukatabuka, endowooza endala zaakkirizibwa, era ekizikiza n’okutabukatabuka byaddirira. The Review and Herald, November 1850.

March 1850 The "Daily" is the Earthly Sanctuary

Maaresi 1850 “Buli Lunaku” ye Weema ey’oku Nsi

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Noolwekyo, wansi ku lupapula 6 mulina akatundu akawandiike akaggiddwa mu *Review and Herald* eya Maaki 1850, era ako ke katala ka David Arnold.

"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

“Era [Danyeri] era alaba n’obuyinza bwe bumu obunyigiriza —buyimiridde okulwanyisa Omulangira w’abalangira;’ bwe butyo ne bukomya obutuufu obw’etteeka obw’ebiweebwayo eby’olunaku byonna ebyateekebwawo e Sinaayi okulabirirwanga buli lunaku okutuusa Ensigo lw’ejja. Wano Kristo, ekintu ekituufu, oba ssaddaaka ennene ey’akabonero eyatuukirira, yattibwa abasirikale Abaruumi. Bwe kityo olw’e Rooma —ssaddaaka ey’olunaku n’eggibwawo,’ era ekifo eky’awatukuvu we ne kisuulibwa wansi Tito, jenerali Omuruumi, bwe yazikiriza ekibuga Yerusaalemi, ne yeekaalu ya Katonda, eyalimu —awatukuvu.’ Wano kwe kwatandikira okutuukirira kw’okulangirira kwa Kristo okw’obunnabbi. Era baligwa n’obwogi bw’ekitala era balitwalibwa nga basibe mu mawanga gonna, era Yerusaalemi kiririnnyirirwa Ab’amawanga, OKUTUUSA EBIRUMBI BY’AB’AMAWANGA BIRITUUKIRIRA.’ Lukka 21:24.” David Arnold, Review and Herald, Maaki 1850, Ekitundu 1, Namba 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Mu kiwandiiko kino, David Arnold ayigiriza nti “Buli Lunaku” mu Kitabo kya Danyeri kikiikirira awatukuvu w’Abayudaaya mu Yerusaalemi, obwakuggibwawo Rooma ey’Obupagaani mu mwaka gwa 70 A.D.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Sebuttemba 1850 Obuweereza bwa Kristo mu Watukuvu Obwa Buli Lunaku

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Awo mu mwezi gwa Ssebutemba 1850, mu mwaka gwe gumu—era ku kino, ani yali omuwandiisi omukulu owa Review and Herald mu 1850? Erinnya lye ye James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Kale awo, James White, mu mwezi gwa September 1850, yakubisa ekitundu ekyawandiikibwa Crosier ekisomesa nti “Buli Lunaku” kikiikirira obuweereza bwa Kristo mu Watukuvu.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Kaakano, James White tayigiriza kino butereevu; naye abantu baggyayo okuwa ekiteeso ne boogera nti ekyo kye ayigiriza. Era lwaki njogera bwenti? Njogera bwenti olw’ensonga ye eno: Mu mwezi gwa Ssebutemba 1850, Mwannyinaffe White agamba nti okuva mu 1844 endowooza endala ku “Buli Lunaku” zaakwatibwa mu kizikiza, era okutabukatabuka ne kuddirira.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Endowooza zino ebbiri [Arnold ne Crosier] si ze ndowooza ez’Abajulizi abasooka nti “ekya buli lunaku” bwe Bupagaani.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Era ku lupapula 7 waliwo empandiika bbiri okuva mu kiwandiiko kya Crosier, mw’ategeeza nga “Ekya Buli Lunaku” bwe buweereza bwa Kristo mu Watukuvu.

"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

“—Era n’ekifo eky’Ekifo Kye Ekitukuvu ne kisuulibwa wansi;” Danyeri 8:11. Okusuulibwa kuno wansi kwaliwo mu nnaku era ku lw’obuyinza bw’Abaruumi; kale n’olwekyo, Ekitukuvu eky’olunyiriri luno tekyali Nsi, wadde Palesitayina, kubanga ekyasooka kyasuulibwa wansi mu kugwa, emyaka egisukka mu 4,000, era eky’oluvannyuma mu buwambe, emyaka egisukka mu 700 ng’ekyafaayo eky’omuko guno tekinnabaawo, era tewali ku byombi ekyasuulibwa wansi ku lw’obuyinza bw’Abaruumi.

"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

“Ekkubo eryasuuliddwa wansi kye Kyeeyongera ku ye Rooma gwe yeegulumizaako, eyali Omulangira w’eggye, Yesu Kristo; era Pawulo ayigiriza nti Ekkubo lye liri mu ggulu. Nate, Danyeri 11:30–31, —Kubanga amaato ga Kittimu galimujjira; kyanaavanga anyiiga n’addayo, era alina obusungu (omuggo ogw’okubonereza) eri endagaano entukuvu (Obukristaayo), bw’atyo bw’alikola; era alidda nate n’ategeera wamu n’abo (bakabona ne ba bbulasiya) abava ku ndagaano entukuvu. Era emikono egy’amaanyi (egy’obwannannyini n’egy’eddiini) giriyimirira ku lulwe, era bo (Rooma n’abo abava ku ndagaano entukuvu) balyonoona Ekkubo ery’amaanyi.’ Kino kyali ki Rooma n’abatume b’Obukristaayo kye baali bayungiddwa okukyonoona? Okwegatta kuno kwateekebwawo okulwanyisa —endagaano entukuvu’, era kyali Kkubo ery’endagaano eyo lye baayonoona; era ekyo baali basobola okukikola nga bwe baali basobola okuyonoona erinnya lya Katonda; Yeremiya 34:16; Ezeekyeri 20; Malaki 1:7. Kino kye kimu n’okuvoola oba okuvvoola erinnya lye. Mu ngeri eno ensolo eno ey’—ebyobufuzi n’eddiini’ yayonoona Ekkubo, (Okubikkulirwa 13:6), era n’ekisuula okuva mu kifo kyakyo mu ggulu, (Zabbuli 102:19; Yeremiya 17:12; Abaebbulaniya 8:1–2) bwe baayita Rooma ekibuga ekitukuvu, (Okubikkulirwa 21:2) ne bateekawo eyo Paapa n’ebitiibwa bino, —Mukama Katonda Paapa’, —Taata Omutukuvu’, —Omutwe gw’Ekkanisa’, n’ebirala, era eyo, mu —yeekaalu ya Katonda’ ey’ekikoppolwa, yeeyatula okukola Yesu ky’akola ddala mu Kkubo lye; 2 Abasessalonika 2:1–8. Ekkubo libadde linnyigirirwa wansi n’ebigere (Danyeri 8:13), ekintu kye kimu n’Omwana wa Katonda bwe yanyigirirwa. (Abaebbulaniya 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, Ssebutemba, 1850.

The Logic of James White

Ensonga ya James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Lwaki Yakobo White yandikiza ekiwandiiko kino singa yali amanyi obulungi? Ensonga yaakyo eri nti “Ensonga ya Yakobo White” mu biwandiiko byo.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ekintu ekisooka okufuulibwa mu buwandiike oluvannyuma lw’Okusobya Essuubi kyayitibwa A Word to the Little Flock, era abantu abasatu abaali abawandiisi mu kufulumya okwo baali James ne Ellen White ne Joseph Bates. Ekintu ekisooka okufuulibwa mu buwandiike oluvannyuma lwa Oktoba 22, 1844, abantu abo abaali bagoberera mu kkubo, gwe gwali omutwe guno; era, mu mutwe guno Mwannyinaffe White akakasa endowooza ya Crosier, si ndowooza ye ku Daily, naye endowooza ye ku Kristo okuva mu Watukuvu n’agenda mu Watukuvu wa Watukuvu.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Lowooza, ono ye Sister White. Kino kye kyava ku nsonga nti James White yali mwetegefu okukubisa mu kyapa ekiwandiiko kya Crosier, kigamba nti,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

Nzikiriza nti Ahera Awatukuvu, ak'okuhurizibwa ku nkomo y’ennaku 2300, ni Yeekaalu y’e Yerusaalemi Empya, Kristo gy’ali omuweereza waayo.” — kino ni Ellen White — “Mukama yandaga mu kwolesebwa, emyaka esinga gumu emabega, nti Ow’oluganda Crosier yalina omusana ogw’amazima ku kuhurizibwa kw’Ahera Awatukuvu, n’ebirala; era nti kyali ky’ayagala nti Ow’oluganda C. awandiike obulungi endowooza gye yatuwa mu Day-Star, Extra, February 7, 1846. Mpulira nga mperekeddwa obuyinza obujjuvu okuva eri Mukama, okuteesa Extra eyo eri buli mutukuvu.

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

Nsaba nti ennyiriri zino zikubeerere omukisa gy’oli, ne ku baana bonna ab’omuwendo abayinza okuzisoma. Ekigambo eri Ekisibo Ekito, Maayi 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Kale, abantu ne ku lunaku lwa leero, abamu ku bannabyafaayo ab’omulembe guno mu Bwadiventi bagamba nti, “Mutunule awo. Ellen White awa obuwagizi bwe obw’enjawulo era obw’obwambazi bwonna eri ekiwandiiko kya Crosier; era, noolwekyo, ekyo Crosier kye yayogera ku Buli Lunaku ng’obuweereza bwa Kristo mu Watukuvu kirina okuba ekituufu.” Era bwe bagamba bwe batyo, baba boonoona era bakyamya ebyafaayo; kubanga, ekiwandiiko kya Crosier kyali kirimu ebitundu munaana era, okuva ku lubereberye ddala, Abadiventi baategeera nti ebitundu bina ku ebyo byali kizikiza kyonna ddala era tebikangavvunikibwangamu nate, nate, nate mu Bwadiventi.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Okugeza, ekimu ku bigambo bye ebyali mu kiwandiiko ekyo kwe kuba nti Yesu bw’alikomawo wajja kubaawo emyaka lukumi egy’emirembe. Abaadiventi tebakikkiriza ekyo era tebaali bakikkiriza n’akatono. Okutegeera okwo kwe kutegeera William Miller kwe yagaana, era mu butuufu ne kumuteeka ku kkubo ettuufu ery’okutegeera amazima. Enjigiriza eyo y’emu ku njigiriza eziri butereevu mu kwawukana n’okutegeera okw’Abamillerite.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Kale, Crosier bwe yafulumya ekiwandiiko kino eky’emitendera munaana, amangu ago baamanya nti ebina ku bitundu bino tebiyinza kuddamu kukubibwa mu lupapula.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Naye, James White akubisa ekitundu Crosier mw’asinziira nti “Daily” bwe buweereza bwa Kristo obw’omu Watukuvu; naye agenda kuddamu okukubisa ebitundu ebyo bina byokka. Tajja kuddamu kukubisa ebitundu ebirala ebina. Naye, okusobola James White okuddamu okukubisa ebitundu bina ebya Crosier, ateekwa okubikubisa mu nnamba bbiri. Yabikubisa emirundi ebiri mu mwezi gwa Ssebutemba 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Mu *Review and Herald* ye eya September 1850 temwali kifo kimala, kyeyava akubisa *Review and Herald* bbiri mu September 1850, asobole okuteekamu ekiwandiiko kyonna ekya Crosier ku Kristo okuva mu Kifo Ekitukuvu ng’agenda mu Kifo Ekisinga Obutukuvu.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Kaakano, munaalaba mu Gerard Damsteegt nti awa okwekenneenya okw’ebyafaayo nti Abadiventiisi bulijjo baamanyanga nti waaliwo ebitundu mu biwandiiko bya Crosier ebyali bituufu, era nti tebyasobolanga kuddamu kukubibwa.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Yagamba [Ellen Harmon] nti: —Mukama yandaga mu kwolesebwa, emyaka egisukka ogumu emabega, nti Ow’oluganda Crosier yalina omusana omutuufu ku kulongoosebwa kw’Ekifo Ekitukuvu, n’ebirala; era nti kyali ky’ayagala nti Ow’oluganda C. awandiike okulaba kwe yatulwa mu Day Star Extra, February 7, 1846. Mpulira nga nsiimiddwa ddala Mukama, okusaba nti Extra eyo eweereddwe omutukuvu buli omu’ (Ebbaluwa. E. G. White eri Curtis, Word to the Little Flock, 12). Aba Seventh-day Adventists batera okuvvuunula ekigambo kino okutegeeza nti okwanjula kwa Crosier tekwali kwa bitaliimu nsobi, naye nti empaka ze enkulu ez’ekifaananyi n’ennyiriri zazo zaali ntuufu. Okuddamu okukubisaamu ebiwandiiko by’akatambi ako kwalekangamu ebitundu bye baalowooza nti tebyaali bituufu.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Tasobola Ddiza Kuddibwamu Ekiwandiiko Kye Ekyajjula】

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Kaakano, ku lupapula oluddako olina W. A. Spicer ng’awa obujulizi ku ekintu kye kimu nti: bulijjo baali bamanyi nga ebisomesebwa bya Crosier byalimu ensobi, era tebaaddamu kukubisaamu nate ebitundu ebyo ebina.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Eky’ennaku, Crosier omutoono yatambulira mu musana gw’amazima ga Ssabbiiti okumala akaseera katono nnyo. Oluvannyuma yegaana enjigiriza ey’awatukuvu gye yali ayambye okunyweza. Baganda baffe abaasooka baaddamu okukubiriza okunnyonnyola kwe ku watukuvu emirundi mingi mu mpapula zaabwe ez’olubereberye, naye tebaasobolanga kuddamu kukubiriza kiwandiiko kye ekijjuvu. Muli yali agasse ku kunnyonnyola okw’awatukuvu ebirowoozo ebimu ku mirembe egigenda okujja—emyaka olukumi egy’omu nsi eno, nga waliwo omulembe ogw’ekitiibwa ku nsi eno mu Kujja okw’Okubiri. Ebintu bino baganda baffe baabirekanga buli kiseera. Enjigiriza zino ez’omulembe ogugenda okujja zaali zibunye nnyo mu biro ebyo. Enjigiriza eyo teyali ekwatagana n’obubaka obw’enkomeredde obw’okujja; era awatali kubuusabuusa kino ekizimbulukusa eky’ensobi kyayamba okukyamya abasajja abato okuva ku mazima ga Ssabbiiti n’awatukuvu. Mangu ddala yakyuka n’afuuka omulabe omukambwe ow’ekitambula kyaffe eky’olubereberye.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Ensonga eri nti, waliwo abantu leero abakwata okusiima kwa Mwannyinaffe White okw’eyo ebiwandiiko bya Crosier ebiri mu A Word to the Little Flock, abantu nga Heidi Heikes, Heidi Heikes n’ekitabo kye eky’obusirusiru ekikwata ku “Daily” okuba obuweereza bwa Kristo obw’Ewatukuvu. Guno gwe gumu ku nsonga ze.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Abantu abakola kino tebassaayo mwoyo ku mazima ag’ebyafaayo. Tebaali basobola n’akatono okuddamu okukuba ebitundu byonna eby’ebiwandiiko bya Crosier. Era okugugumiza nti okusiima kwa Ellen White mu A Word to the Little Flock kwe kusiima okutaliiko kikomo eri ekifo kya Crosier, kwe kugugumiza nti Abadiventi balina okukkiriza nti wagenda kubawo emyaka olukumi egy’emirembe. Eyo nsonga ya busirusiru.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Kuwakanya ebyafaayo mu ngeri etali ntuufu, era kikolebwa okusendasenda abantu n’okuleeta okutabula n’ekizikiza.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Kale, olina abannabyafaayo babiri, Spicer eyafa ne Damsteegt akyali mulamu; naye, nkakasa ddala, Spicer oba Damsteegt, tewali n’omu ku bo yandikkiriziganye nange ku bye mpeereza. Kale, tebaandikkirizza. Bw’otyo olina abannabyafaayo babiri abawakanya nga bakkiriziganya n’ebyo bye nkugamba. Tewali nsonga yonna n’akatono eyeesigamizibwako okutwala okuwagira kwa Ellen White eri ekiwandiiko kya Crosier ng’ategeeza nti buli ekiri omwo kyali kituukiridde.

The Advent Review—Volume 1, Auburn NY, Number 3

Advent Review—Ekitundu 1, Auburn NY, Namba 3

The Advent Review—Volume 1, Auburn NY, Number 4

Okwejjukanya kw’Abadiventi—Omuzingo 1, Auburn NY, Ennamba 4

The Advent Review—Volume 1, Auburn NY, Number Special

Okwejjukanya okw’Abadiventi—Voliyumu 1, Auburn NY, Namba Enjawulo

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Awo Yakobo White lwe yatandika okukubisa mu kyapa ekiwandiiko kya Crosier mu mwezi gwa Ssebutemba 1850, mu The Review and Herald, ekyo kyali Volume 1, Number 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Naye, teyasobola kukiteeka kyonna mu Kitundu 1, Omuwendo 3; bwe kityo, yamaliriza ekiwandiiko mu Kitundu 1 kya *The Review and Herald*, Omuwendo 4. Era kino yakikola ddi? Mu mwezi gwa Ssebutemba 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Kale, kiki ekyaliwo mu mwezi gwa Ssebutemba mu 1850? Mwannyinaffe White yafuna okwolesebwa okugamba nti, “Nga 23 Ssebutemba 1850 Mukama yandaga . . . . Obumu bwe bwaliwo, nga 1844 tennatuuka, kumpi bonna baali bumu ku ntegeera entuufu ey’—Buli lunaku; naye okuva mu 1844, mu kutabulwatabulwa, endowooza endala zaakkirizibwa, era ekizikiza n’okutabulwatabulwa ne biryoka bigoberera. The Review and Herald, November 1850.”

Who was her husband? He was the editor of The Review and Herald.

Bba ani yali omwami we? Yali mulongoosa wa The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Kale, yakola ki omukyala we bwe yamugamba nti, “Omanyi Mukama ky’aŋŋambye kaakano, James? Ŋŋambiddwa nti tetwateekeddwa kuleeta endowooza ezikwata ku Daily ezikyamu okutegeera kw’Abapioneer nti Daily bwe Bwapagaani, kubanga kireeta ekizikiza n’okutabukatabuka.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Kale, James White yakola ki? Mu mwezi gwa Ssebutemba 1850, yacapa akalala akalala aka Review and Herald akalala amalala, asatu mu mwezi gumu. Kayitibwa Volume 1, Special Edition.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Era naye yakola ki? Yaddamu okukuba ekitundu kya Crosier era n’aggyamu ekyo Crosier kye yayogera ku Daily!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Ab’oluganda ne Bannyinaze, bino bye bujulizi obw’ebyafaayo obulaga nti James ne Ellen White baategeera nti endowooza ya Crosier ku “Daily” yali nkyamu era nti yaleeta ekizikiza n’okutabulwa.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Era ndowooza ya Crosier ku “Daily” yali etya? Yali nkola ya Kristo ey’obuweereza mu Watukuvu.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Kale, mu *Early Writings*, 74, bwe agamba nti, “Nga 23 September, Mukama yandaga nti abaMillerite baali n’endowooza entuufu ku Daily,” obujulizi obw’ebyafaayo bwe buno nti abaMillerite baategeera—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Kaakano, Ab’oluganda ne Bannyinaffe, Ab’oluganda ne Bannyinaffe, temusubwa nsonga eno: Kiki kino: Ssebutemba 1850 Mwannyinaffe White alagibwa nti okuva mu 1844 endowooza endala ezikwata ku Daily zaali zimaze okukkirizibwa; Mu mwezi gwa Maayi 1850, Arnold awaayo Daily ng’Yeekaalu ey’Abayudaaya; Ssebutemba 1850, ekitundu 1 ku 2 eky’ekiwandiiko kya Crosier kifalibwa, nga mulimu n’okwanjula kwe kwa Daily ng’obuweereza bwa Kristo mu Yeekaalu; Ssebutemba 1850, ekitundu 2 ku 2 eky’ekiwandiiko kya Crosier kifalibwa; Ssebutemba 1850, ekiwandiiko kya Crosier kiddamu okufalibwa, naye endowooza ye ku Daily eggiddwamu? Kiki ekigenda mu maaso?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Tulaba omwaka gwe gumu ddala nga Chart eno eya 1850 ekolebwa, era Chart eno eyogera ki ku Daily? “Obufuzi obw’Ekipagaani oba THE DAILY gyewaggibwaawo. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White yamanyi ekyo abo abaawa obubaka obw’essaawa ey’Omusango kye baali bakwata ku nsonga y’Ekya Buli lunaku. Bw’agamba nti baalina endowooza entuufu, yamanyi nti endowooza entuufu yali nti kyali kitegeeza obufuzi obw’Ekipagaani okuggyibwawo; Ekya Buli lunaku kyali kikiikirira Obupagaani.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Era mu mwaka guno, 1850, ebyafaayo biraga nti ye yagaana era ne bba yagaana enjigiriza egamba nti Eky’olubeerera kikiikirira omulimu gwa Kristo mu Kifo Ekitukuvu, era eno ye njigiriza ekitongole kya Biblical Research Institute eky’Ekkanisa ya Seventh-day Adventist kye kiwagira. Era ye njigiriza obuweereza obweesigama bokka, gamba nga Heartland ne Steps to Life, gye buwagira. Ye njigiriza ereeta ekizikiza n’okutabukatabuka.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Kaakano, lowooza ku kino ekikwata ku Chati ya 1850. Kino kiri mu mwezi gwa Novemba 1850. Guno gwe mwezi gwe gumu mw’alabira okwolesebwa kwe yawandiika era oluvannyuma ne kuyita mu nkulaakulana mu 1851, ate oluvannyuma mu 1882 ne kuggweerako mu *Early Writing*, mu mwezi guno gwennyini, mu mwezi guno gwennyini, mu Novemba 1850. Kigamba nti,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Ku lwa Mmande twaddayo e Dorchester gy’abeera muganda waffe omwagalwa Nichols n’ab’omu maka ge.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Wano waggulu ddala [ng’ayogera ku Kyaati kya 1850, ku nsonda ey’oku ddyo waggulu], “Published by Otis Nichols, Dorchester, Massachusetts.” Kale? Ayogera ku kino, si bwe kiri? Mukiraba, ekyaati kino?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—"Eyo mu kiro Katonda yampa okwolesebwa okw’amaanyi ennyo era okw’ensonga nyo, era ekisinga obungi bwakwo mujja kukiraba mu lupapula. Katonda yandaga obwetaavu bw’okufulumya ekipande. Nalaba nga kyali kyetaagisa era nga amazima agateekeddwa mu bulambulukufu ku bipande gandikoze nnyo era gandivuddeko emyoyo okutuuka ku kumanya amazima." Manuscript Releases, namba 15, 210 Novemba, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Yafuna okwolesebwa mu nnyumba ya Nichols e Dorchester—ekyo kyonna kiri ku mmeeza eno ey’ebifaananyi—ng’agamba nti, “Weetaaga okukola ekifaananyi ky’okulagirako.”

And what does she say about the chart? How does she describe it?

Era kiki ky’agamba ku kipande ekyo? Akitegeeza atya?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Genda mu Kaabakuuku 2, “Nalaba obwetaavu obw’okufulumya ekipande,” era kyandikoze ki? Kyali kyetaagisa, “nti amazima gateekebwe mu bulambulukufu ku bipande.” Kaabakuuku 2, olunyiriri 2, lugamba nti, “Awo Mukama n’anziramu n’aŋŋamba nti, Wandiika okwolesebwa, okufuule okwangu okukitegeera ku bipande, . . . .” Ayogera nti Ekipande kino kya Otis Nichols ekya 1850, ekyakubibwa mu Dorchester, Massachusetts, kutuukirira kwa Kaabakuuku, nga bw’agamba mu The Great Controversy nti Ekipande ekya 1843 kutuukirira kwa Kaabakuuku.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Kale, olaba ekyo? Olaba ddi lwe yafuna okwolesebwa kuno? Mu kiseera kye kimu nga bino bigenda mu maaso nti: “Nga 23 Septemba, Mukama yandaga . . . . nti okuyigiriza okw’Ekya Buli Lunaku ng’obuweereza bwa Kristo obw’Ahera kye kireeta ekizikiza n’okutabukatabuka,” era bba we n’addamu amangu ago okukubisa ebiwandiiko ebyo era n’aggyamu ebitundu ebyo bibiri. Teebyaddamu kukubisibwa nate mu Baadiventiisi okutuusa mu 1931 Willie White lwe yabiddamu okubikubisa; era, bwe yakikola, yalimu obujulizi obw’obulimba mu katabo ke kennyini ke yakubisa. Kisobola okulagibwa.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Kaakano, njagala okubasomera wano ekintu, ekijuliziddwa ekiwanvu, ku kiseera kino kye kimu. Kino kya nga November 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Mazima nnyo mbadde sireese kuwandiika gy’oli okumala ekiseera. Kaakano nnaawa ensonga zange. Okusooka, saafuna bbanga lya kuwandiika okumala wiiki nnyingi oluvannyuma lw’okufuna ebbaluwa ya Mwannyinaffe Arabella ey’ekisa era eyansanyusa okuwuliriza, singa si bwe kityo nandigenze mu maaso n’okutuukiriza okusaba kwe okw’okuba nga nziramu mu wiiki bbiri. Ebbaluwa nagyagala nnyo. Ffenna twasanyukira ebbaluwa era tusuubira nti okulwa kwange tekulibaleetera kulemererwa okuddamu eno amangu ddala ng’omaze okugisoma, era omulundi oguddako sijja kulwawo nnyo.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Obulamu bwa Yakobo n’obwange kaakano bulungi nnyo. Eka yaffe eri mu Paris, ewa Ow’oluganda Andrews, nga waliwo ebigere bitono okuva ku kifo ky’ebbaluwa n’ekifo eky’okukubiramu ebitabo. Tunaabeera wano akaseera katono. Luno luzzadde lwa kisa nnyo, naye nga baavu nnyo. Buli kintu wano bakiwa bwereere okusinziira ku kye balina. Tetulowooza nti kituufu okubaleetera ssasaanya lyonna nga tukyali wano. Nnyagala nnyo okulaba mmwe mwenna ne Mwannyinaffe omwagalwa Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Olukuŋŋaana lwaffe e Topsham lwali lwa njawulo nnyo. Abantu amakumi abiri mu munaana baaliwo; bonna baatwala ekitundu mu lukuŋŋaana.”

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Ku Ssande amaanyi ga Katonda gaatujjako ng’empewo ey’amaanyi efuuwa n’embiro nnyingi. Bonna baayimirira ku bigere byabwe ne batendereza Katonda n’eddoboozi ddene; kyali kintu nga bwe kyali mu kiseera emisingi gy’ennyumba ya Katonda bwe gyateekebwawo. Eddoboozi ery’okukaaba teeryayinza kwawulwamu na ddoboozi ery’okwogerera waggulu olw’essanyu. Kyali kiseera kya buwanganguzi; bonna baanywezebwa era ne bazzibwamu amaanyi. Sijja kulaba na lunaku lumu olubadde olw’amaanyi ennyo bwe luti emabega.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

“Olukuŋŋaana lwaffe olwaddako lwali mu Fairhaven. Ow’oluganda Bates ne mukyala we baaliwo. Olukuŋŋaana lwali lulungi nnyo. Bwe twakomawo ew’ow’oluganda Nichols, Mukama yampa okwolesebwa era n’andaga ng’amazima galina okuteekebwa mu bulambulukufu ku bipande, era kino kyandiviiriddeko bangi okusalawo olw’amazima olw’obubaka bwa bamalayika basatu, ng’obubaka obubiri obwasooka bunoobanga buteekeddwa mu bulambulukufu ku bipande.”

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Ekyo kiri ddala wano wansi, [ng’alaga ku nsonda eya wansi ku kkono ey’Ekipande kya 1850]. Kale? Biri ku Kkipande kino by’ayogerako.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Nnakiraba era nga kyali kyetaagisa nnyo empapula okufulibwa nga bwe kyali kyetaagisa ababaka okutambula; kubanga ababaka beetaaga empapula okutambula nazo, ezirimu amazima ag’omulembe guno, okuziteeka mu mikono gy’abo abawulira, olwo amazima ne gataggwa mu birowoozo byabwe, era nti empapula zandigenze gye ababaka gye bataasobola kugenda. Ebintu ebirala nabiraba ebirijja okulabika mu mpapula.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

Mubadde mutya mmwe mwenna? Mufuba nnyo okufuna obulamu obutaggwaawo? Njagala nnyo, nnyo okubabalaba era ndowooza nti si wa bbanga bungi nga nnaababalaba. Kaakano kye kiseera eky’okweteekateeka, era nsuubira nti fenna tunaakakasa omulimu ogw’amazima olw’emirembe n’emirembe. Obudde bulabika nga butono nnyo, era kyonna kye tukola tulina okukikola mangu.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

Nga nga 20 omwezi ogw’ekkumi n’ogumu, wiiki emu emabega, Ow’oluganda Henry Nichols nange twagenda e Topsham. Bwe twakamala okuva ku mmeeza ey’emmere ey’emisana ku Lwakuna [Nov. 21], omu ku baana ba Ow’oluganda Foey n’ayingira n’agamba nti nnyina yali takyeyawula. Twanguwa okusomoka omugga olugendo lwa mayiro emu, ne tusanga muganda waffe omwagalwa Sister Foey ng’afa. Ennaku yange yali nnyingi nnyo bwe nasanga nga tantgeera. Yeyongera okumala ebbanga ddene mu kubonaabona kungi nnyo okutuusa wakati wa ssawa ssatu ne ssawa nnya, awo n’assa omukka gwe ogw’oluvannyuma. Alese bba n’abaana basatu okukungubagira okufiirwa kwabwe.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Ku makya ga Friday enkya [Nov. 22], Ow’oluganda Henry yajja e Paris James amusale ebirevu alyoke ageende ku kuziika. Twalina ekiseera kya kitiibwa nnyo era eky’amaanyi. Mukama teyatuleka, naye yakkiriza Omwoyo gwe okutuwummulira. Ennaku za Mwannyinaffe Foey ez’oluvannyuma, awatali kubuusabuusa, ze zaali ez’omwoyo ennyo era ezasinga obulungi. Ow’oluganda Foey alina kino okumukubagiza, nti yafa nga Mukristaayo. Agumira bulungi. Katonda amuwa ekisa okugumiikiriza okubonaabona kuno. Ai, nga kirungi nnyo okuba n’essuubi mu Katonda erina obuyinza okuyimirizaamu mu mbeera zonna ez’okukemebwa n’okubonaabona. Mutendereze Katonda olw’essuubi, essuubi eddungi. Mwe, buli omu ku mmwe, mwandigaddeyo ki olw’essuubi lyammwe?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Nnyweze nnyo okukkiriza. Mubeerenga ba maanyi mu Katonda era mwesigame ku mukono gwe ogutaggwaawo. Tegulibaleema n’akatono, naye gulibawanirira mu buli kubonaabona. Nsaba mwenna mweyongere okunywera era okunywera mu mazima. Temukankana, naye mwefube nnyo okugenda mu maaso okutuuka mu bwakabaka."—

Here we go. Here is what I want you to see.

Kaakano tugende. Kino kye njagala olabe.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Wiiki emu emu, ku Ssabbiiti eyayita, twalina olukuŋŋaana olw’amaanyi nnyo. Ow’oluganda Hewit okuva e Dead River yaliyo. Yajja n’obubaka obugamba nti okuzikirizibwa kw’ababi n’okwebaka kw’abafu kyali kya muzizo munda mu luggi oluggale, omukazi Yezeberi, nnabbi omukazi, kye yaleeta munda; era yakkiriza nti nze nnali omukazi oyo, Yezeberi.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Kale? Ow’oluganda Hewit agamba nti Ellen White ye Yezebeeri era nti ayingiza ensobi ssatu.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Twamubuulira ku bimu ku byamukyamu eby’emabega, nti ennaku 1335 zaali zaggwaako, era n’ensobi ze nnyingi. Kino tekyalina maanyi mangi. Ekizikiza kye kyawulikika ku lukuŋŋaana, ne lusika ne luwanvuwa.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Kaakano, njagala mukirabe kino. Nnina kye njagala okwogera ku katundu kano kye njagala mugoberere, bwe munaasobola.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Bw’oba nga wali osobola okukwatagana n’abo mu Adventism abaddamu okukozesa obunnabbi obw’ebiseera ku nkomerero y’ensi, mulina ebigambo bisatu byokka bye bakozesa—bakozesa ebigambo bingi, naye balina ebigambo bisatu ebikulu bye bakozesa. Kino kye kimu ku byo; kubanga bajja kugenda eyo ne bagamba nti, “Twamutegeeza ku bimu ku nsobi ze ez’edda,” era bajja kwegamba nti bwe agamba “nti ennaku 1335 zaali ziwedde,” ekyo kyali kimu ku nsobi ze. Mulaba engeri gy’osobola okukyamyaamu grammal eyo katono: “Twamutegeeza ku bimu ku nsobi ze ez’edda”? Era twamugamba nti ennaku 1335 zaali ziwedde; naye abateekawo ebiseera bagamba nti twamutegeeza ku bimu ku nsobi ze ez’edda era emu ku nsobi ezo yali nti oyigiriza nti ennaku 1335 ziwedde, era ekyo nsobi.” Kale, osobola okukikyamya mu ngeri zombi.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Omulundi omulala gwe nasooka okwolekagana naye amaaso ku maaso ne Eugene Prewitt gwali mu Oklahoma, era yali awakana nti Ebyafaayo by’AbaMillerite tebyeddamu ku nkomerero y’ensi, naye ne mmuwa ebigambo bibiri okuva mu Mwoyo gw’Obunnabbi.

And he says, "Jeff, you know that Ellen White was a careless writer."

N’agamba nti, “Jeff, omanyi nga Ellen White yali muwandiisi atakwatanga mpola.”

And I said, "What do you mean?"

Awo ne ŋŋamba nti, “Otegeeza ki?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Era n’agenda ku kigambo kino eky’ajjuliza. Agamba nti ekigambo kino eky’ajjuliza kikakasa nga ye muwandiisi atafaayo; kubanga amanyi nga nze mmanyi nti abateekawo ebiseera basobola okukyusa amakulu g’ekigambo kino eky’ajjuliza, bwe baba baagala.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Kaakano, nti ekifo ng’e Washita kirina obuyinza obuyigiriza abayizi baakyo nti Ellen White muwandiisi atafaayo, ekyo kintu kimu; naye, wano ye muwandiisi atafaayo?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Nawulira nga nteekwa okwogera ebigambo bitonotono. Mu linnya lya Yesu, nnayimirira, era mu bbanga lya ddakiika nga ttaano enkuŋŋaana n’ewanyisibwa. Buli muntu yakikubiriza mu kiseera kye kimu. Buli maaso gaakaayakana. Obulamu bwa Katonda bwajjula ekifo ekyo. Ow’oluganda Hewit yagwa ku maviivi ge n’atandika okukaaba n’okusaba. Natwalibwa mu kwolesebwa ne ndaba bingi bye sisobola kuwandiika. Kino kyakola nnyo ku Mw’oluganda Hewit. Yatula nti kyali kya Katonda era ne yeetoowaza mu nfuufu. Abadde awandiika okuva olwo olukuŋŋaana lwe lwaggwa, era ne kaakano awandiikira ku mmeeza y’emu ng’ajeemula ensobi ze zonna ze yasitula. Nzikiriza nti Katonda amuyimusa, era asobola okukola obulungi, Katonda bw’amukozesa.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“Okwagala kungi eri Mwannyinaffe omwagalwa Gorham. Mugambe abeere wa maanyi. Katonda ali naye era talimuleka. Okwagala kungi eri mmwe mwenna. Nsaba abaana baleme okufuna otulo, naye babe n’obwagazi mu mazima era banyikire nnyo okunyweza okuyitibwa kwabwe n’okulondebwa kwabwe. Muwandiike, mukakase rwose okuwandiika, era temukola nga bwe nakoze. Mbagala, mwenna. Muwandiike.” Manuscript Releases, volume 16, 206–209. Kyawandiikibwa nga kiri mu Paris, Maine, nga November 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Ab’oluganda ne Bannyinaze, ensonga eno eri mu mbeera yaffe ey’ebyafaayo etya; era ono agiwandiikira wa? Agiwandiika mu mwaka gwa 1850, mu nnyumba ya Muganda Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Mu kiseera kino, Mukama akola ki? Alaga nti Abakulembeze Abaasooka balina endowooza entuufu ku “Daily,” era awo yennyini gy’akwatagana nakyo. Agamba nti obuweereza bwa Kristo obw’Ekifo Ekitukuvu kye ndowooza enkyamu ku “Daily.”

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Mu byafauno buno, byafauno buno ddala—si byafauno buno bwokka era si mwaka guno gwokka, wabula omwezi gwennyini ogw’omwaka gwe afuniramu okwolesebwa, era nga annyonnyola amazima gano agakwata ku kifo ky’Abapayonya eky’ekiwandiiko kya Daily, ng’agamba nti abo abaawa Obubaka bw’Essaawa ey’Omusango baalina endowooza entuufu ku Daily; era, mu katundu k’amawulire ge kamu, agamba nti, “Nnalaba nga Ekipande kya 1843 kyaluŋŋamizibwa omukono gwa Mukama era tekisaana kukyusibwa era nti abo abaawa Obubaka bw’Essaawa ey’Omusango baalina endowooza entuufu ku Daily.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Era kiki kye kigamba ku Buli Lunaku ku Kipande kino kya 1843? Kale, kigamba nti kyaggibwawo mu AD508; era, emyaka 1335 oluvannyuma ekutuusa mu 1843 era nti 1335 eri mu biro ebyayita.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Osobola okulowooza nti, mu mwezi gwennyini, mu mwaka gwennyini, yandigambye Ow’oluganda Hewit ow’e Dead River nti kyali kikyali kya mu maaso?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Kale, abo abateekawo ebiseera, abo abateekawo ebiseera, n’abo abalowooza nti Ow’oluganda Omukazi White muwandiisi atasobola kwekenga; ebyafaayo tebikakasa kino.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Noolwekyo, njagala mulabe nti, mu nkolagana n’Ekya buli lunaku, ne Ellen White yennyini yategeera ne 1335.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White teyakkoma butereevu ku “Buli lunaku” okuba Obupagani; yategeera nti kwe kwatandikira obunnabbi obw’emyaka 1335, obwakoma mu 1843, era n’awolereza ekifo ekyo mu lujjudde eri Ow’oluganda Hewit okuva e Dead River. Olaba ekyo?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Era ne mu mwezi gwe gumu, ng’agamba nti obuweereza bwa Kristo mu Watukuvu we ng’Ekiweebwayo ekya Buli lunaku buleeta kizikiza n’okutabula kwokka; era bba, mu kwanukula okwolesebwa okwo, aggya okuyigiriza okwo mu Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Wano waggulu mu nteekateeka zammwe, awali awagamba nti “1850 Chart,” kino kye kigambibwa wano ddala [ng’akozesa olukoloboze olw’okusatu okuva ku kkono ku “1850 Chart,” ebiwandiikiddwa ebiddirira Yesu ku musalaba mu AD31]. Nnayagala musobole okukibeera mu nteekateeka zammwe.

Away Daniel 11:31 508

Danyeri 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Awo ne ku Kipande kya 1843 eno wano [nga ayogera ku nkumbi ey’omu makkati, wansi wa Yesu ku musaalaba mu AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Okujjibwawo okw’ekiweebwayo eky’olubeerera. Dan. 12:11, 12

Okay, these are these two Charts.

Kale, bino bye bipande bino ebibiri.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Mwannyinaffe White yategeera nti abasajja abo baalina endowooza entuufu, era yategeera nti y’eyo eyatandika obunnabbi obw’emyaka 1335 obwaggwa mu 1843; era yategeera nti kyakiikirira obufuzi obw’Abapagaani obwaggibwawo mu 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Wansi w’ebigambo bino ebibiri ebikwata ku Bipande, mulina ekirala ekyayogerwa mu kiseera kya Ow’oluganda Nichols, era anenya abantu olw’okukola ebipande ebirala kubanga ebifaananyi byabyo bya Setaani; so nga ye agamba nti ebifaananyi ebiri ku Bipande bino byombi bya mu ggulu. Agamba nti,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Nnalaba nga omulimu ogw’okukola ebipande gwali mukyamu ddala. Gwatandikibwawo Ow’oluganda Rhodes era ne gugobererwa Ow’oluganda Case. Ensimbi zaasaasanyizibwa mu kukola ebipande n’okubumba ebifaananyi ebitali bya bulungi, eby’ekivve, okukiikirira bamalayika ne Yesu ow’ekitiibwa. Nalaba nga ebintu ng’ebyo tebyasanyusanga Katonda. Nalaba nga Katonda yali mu kufulumya ekipande ekyo eyakolebwa Ow’oluganda Nichols.” —

Who was in the publishment of this 1850 Chart? God!

Ani yali mu kufulumya Chati eno ey’omwaka gwa 1850? Katonda!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Nalaba nga waaliwo”—ki?—“obunnabbi bw’ekipande kino mu Bayibuli, era oba ng’ekipande kino kyategekebwa abantu ba Katonda, oba nga [ki]mala eri omu, kimala ne eri omulala, era oba ng’omu yeetaaganga ekipande ekipya okukubibwa ku mupimo omunene, bonna bakyetaga bwe batyo.”

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Nalaba nti mu Ow’oluganda Case mwalimu omwoyo ogutali mutefu, ogutali mu mirembe, ogutamatiddwa, era ogutasiima, ogwegombanga ekipande ekirala. Nalaba nti bipande bino ebya langi byalina ekikolwa ekibi ku kibiina. Byaleetera omwoyo omug轻u, ogw’obusiru era ogw’okusekerera okuba mu lukuŋŋaana.”

Now, this is the one that I want you to think through.

Kaakano, kino kye njagala mwekkaanye nnyo.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Nalaba nga ebipande Katonda bye yalagira byakuba amagezi mu ngeri ennungi, ne bwe watabaawo kunnyonnyola.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Nnalaba nti ebipande ebyo,” mu bungi, “byalagirizibwa Katonda . . . .” Bupande ki, mu bungi, obwalagirizibwa Katonda? Ebipande bino ebibiri [Ekipande kya 1843 ne Ekipande kya 1850] byalagirizibwa Katonda.

These two Charts are a fulfillment of Habakkuk 2.

Ebipande bino ebibiri kye kutuukirizibwa kwa Kaabakuuku 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Mu bifaananyi by’abamalayika ebiri ku bipande mulimu ekintu ekirimu obutangaavu, obulungi, era eky’omu ggulu. Ebirowoozo biyingizibwa kumpi nga tebitegeerekeka eri Katonda n’eggulu. Naye ebipande ebirala ebyategekebwa binyoomesa ebirowoozo, ne bireetera ebirowoozo okunywerera ku nsi okusinga ku ggulu. Ebifaananyi ebikiikirira abamalayika bifaanana nnyo emizimu emibi okusinga ebitonde eby’omu ggulu. Nalaba nga ebipande ebyo byali bimaze ennaku n’amasabbiiti nga byeesigamizza ebirowoozo bya Ow’oluganda Case, mu kiseera kye yali asaanidde okunoonya amagezi ag’omu ggulu okuva eri Katonda, era nga yali asaanidde okukula mu bibiina by’Omwoyo ne mu kumanya amazima.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Nnalaba nti ssente ezaayonooneka mu kukola ebipande eby’okulaga zirinaokuba nga zaakozesebwa mu kufulumya amazima nga gateekeddwa mu bulambulukufu mu maaso g’ab’oluganda mu kufulumya obutabo obutono, n’ebirala, kyandikoze nnyo obulungi era ne kirokola emyoyo. Nnalaba nti omulimu gw’okukola ebipande guseebuse ng’omusujja.” Manuscript Releases, namba 13, 359; 1853.

The 1290 and 1335 Days

Ennaku 1290 ne 1335

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Nnina ekiwandiiko ekiggiddwa mu *Review and Herald*, nga January 28, 1858. Ensonga lwaki nkirina mu biwandiiko byo eby’okujjukira eri nti osobola okulaba ng’omu 1858 baali bakyayigiriza nti “the Daily” bwe Bupagaani. Okyirina mu by’ojulizaamu nti, emyaka munaana oluvannyuma lwa 1850, baali bakyategeera nti “the Daily” bwe Bupagaani.

"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

“EKISEERA ekirala eky’obunnabbi eky’amaanyi, enjigiriza y’Abadiventi kwe yeesigamako, ze nnaku 1335 eziri mu Danyeri 12, ezikwatagana nnyo ddala n’ennaku 1290. Ebiiseera bino byombi bitegeezebwa gye tuli bwe biti:”

"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

“—Era okuva mu kiseera eky’ekiweebwayo eky’olunaku lwonna bwe kiriggibwawo, n’eby’omuzizo ebireeta okuzikirira ne biteekebwawo, waliba ennaku lukumi mu bibiri mu kyenda. Alina omukisa oyo alindiririra n’atuuka ku nnaku lukumi mu bisatu mu asatu mu ttaano. Naye ggwe weetambuliremu okutuusa ku nkomerero; kubanga oliwummula era olidda mu mugabo gwo ku nkomerero y’ennaku.” Danyeri 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Ebibuuzo amangu ago biddawo, nti, Tusobola okwogera ebyo bye bintu ebigenda okubalirwako ebiseera bino; era bwe kiba bwe kityo, tusobola okwogera ddi lwe byaliwo? Tusooka okubuuza nti, Kiki ekyo — “buli lunaku” (ssaddaaka), era kiki — “ekivve ekireeta okuzika”? Kijja kulabibwa nti ekigambo, ssaddaaka, kiwandiikiddwa mu nnukuta ezisongovu: ekiraga nti kigambo ekyongerwamu. Kye kimu kijja kulabibwa ne mu bifo ebirala byonna we kiva mu kitabo kya Danyeri, nga bwe biri, essuula 11:31 ne 8:11–13. Ka twetegereze mu bufunze essuula eno ey’oluvannyuma. Mu lunyiriri 13 kijja kulabibwa nti okuzika okubiri kuleetebwa mu maaso; okuzika okw’“obuli lunaku,” n’okusobya okuleeta okuzika. Ensonga eno Yosiya Litch agitegeeza mu bulambulukufu obw’enjawulo, n’okutuuka lwe tutasobola kukola kirungi okusinga okujjaayo ebigambo bye:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Ssaddaaka eya buli lunaku kwe kusoma okw’omu kiseera kino okw’ekitundu kino; naye tewali kintu kyonna nga ssaddaaka ekisangibwa mu byawandiikibwa ebyasooka. Kino kikkirizibwa enjuyi zonna. Kwe kwongerako oba okuvvuunula okwakikolebwa abavvuunuzi. Okusoma okutuufu kwe kuti, “ebya buli lunaku n’okusobya okw’okuzisa;” ebya buli lunaku n’okusobya nga biyungiddwa awamu ne “ne,” okuzisa okw’ebya buli lunaku n’okusobya okw’okuzisa. Bino maanyi ga kuzisa abiri agaali okuzisa Awatukuvu n’eggye.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Okuva wano kirabika bulungi nti “buli lunaku” tekuyinza kuba nga kwogera ku kusinza kw’Abayudaaya, kwe kwateekebwako endowooza ey’edda era esinga okwettanirwa; era kino kyeyongera okweyoleka bwe tulowooza nti, oba ebiseera bino bitwalibwa mu ngeri ey’amazima oba ey’akabonero, bwe bibalibwa okuva ku kuggyibwawo kwonna okw’okusinza kuno, tebitutuusa ku mbeera yonna yonna esaanira okwolesebwako.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Obuweereza obwa bulijjo n’ekintu eky’omuzizo, kale, maanyi abiri agazikiriza ge gaali gonna okubonyaabonyeza ekkanisa: tusobola okutegeera amaanyi gano kye gali? Tetulina kirala okuggyako okukwata enkola ya William Miller ey’okulowooza ku nsonga eno tulyoke tutuuke ku kifo kye kimu kye yatuukako. Agamba:”

"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

“—Nneeyongera okusoma, ne siyinza kulaba nsonga ndala yonna omuli [ekya buli lunaku] okuggyako mu Daniyeri. Awo ne [olw’obuyambi bw’ekitabo ekigatta ebigambo] ntwala ebigambo ebyali biyungiddwa nakyo, —okuggyibwawo;’ —aliggyawo ekya buli lunaku’; —okuva mu biro ekya buli lunaku lwe kiriggyibwawo’; n’ebirala. Neeyongera okusoma ne ndowooza nti sijja kufuna musana ku kyawandiikibwa ekyo. Oluvannyuma ennyo ne ntuuka ku 2 Abasessaloniika 2:7, 8, —Kubanga ekyama eky’obujeemu kimaze dda okukola; wabula oyo aziyiza kaakano anaayongera okuziyiza okutuusa lw’aliggibwawo mu kkubo, awo omubi oyo n’alyoka abikkulibwa.’ n’ebirala. Era bwe natuuka ku kyawandiikibwa ekyo, ai, amazima ne galabika nga gatangaala era nga ga kitiibwa! We kiri! Ekyo kye —ekya buli lunaku!’ Kale nno, Pawulo ategeeza ki bw’agamba nti —oyo aziyiza kaakano’ oba alemesa? Mu —Muntu w’Ekibi,’ ne —omubi,’ kitegeeza Obupapa. Kale kiki ekiziyiza Obupapa okubikkulibwa? Mazima ddala, bwe Bupagaani. Kale nno, —ekya buli lunaku’ kiteekwa okutegeeza Obupagaani.”+

"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

“Tulaba okuva mu Danyeri 8 nti ejjembe etono, eyaddirira embuzi, oba obwakabaka bw’Abayonaani, ye eggyawo —ekya buli lunaku;’ era ge maanyi gokka agaleetebwa mu maaso oluvannyuma lw’okugabanyizibwa kw’obwakabaka bwa Alekizanda okutuusa ku biro Awatukuvu lwe yalina okulongoosebwa ku nkomerero y’ennaku 2300. Ejjembe lino ettono twaliraga mu kifo kyalyo ekituufu okuba Rooma etwaliddwa ng’ekimu, nga ekwatagana n’obwakabaka obw’okuna obw’omu kwolesebwa kwa Danyeri okulala. Kaakano kino kya mazima nti enkyukakyuka yabeerawo mu maanyi ga Rooma okuva mu Bupagaani okudda mu Bwapapa. Obupagaani okuva ku nnaku za bakabaka b’Abasuliya okutuusa ku kiseera bwe bwakyusibwa ne bufuuka Obupapa, bwali bwa buli lunaku, oba nga Pulofeesa Whiting bwakivvuunula nti, —okuzikiriza okw’olubeerera’ kwe kwayimiramu Sitaani okulwanyisa ensonga ya Yakuwa. Mu bakabona baabwo, mu byoto byabwo ne mu ssaddaaka zaabwo, bwalina okufaanana n’engeri ey’Ebirerevi ey’okusinza Yakuwa; naye ekkubo ery’Ebirerevi bwe lyawa ekkubo eri engeri ey’Ekikristaayo ey’okusinza, Sitaani, alyoke ayimirire obulungi okuziyiza omulimu, yalina naye okukyusa engeri ye ey’okuwakanya; kyeyava aleeta amasinzizo, ebyoto n’ebifaananyi eby’Obupagaani okubatizibwa mu buvvoonyi obw’Obupapa.”

"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

“Naye ebya bulijjo, Obupagaani, bigambibwa mu bunnabbi nti byalina awatukuvu, era ekifo ky’awatukuvu waabyo kyali kya kusuulibwa wansi. Nti awatukuvu kitera okuyungibwa ku kusinza ebifaananyi n’obwaheedeni, ng’ekifo eky’okwewaayo n’okusinzizibwa kwabyo, kirabikira mu byawandiikibwa bino wammanga: Isaaya 16:12; Amosi 7:9, 13, ku lubalama. Ezeekyeri 28:18. Ku bikwata ku watukuvu w’ebya bulijjo ebiri mu Danyeri 8, tuwaayo bino wammanga okuva eri Apoloosi Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Ekiyinza ki ekiyitibwa —awatukuvu' mu Bupagaani? Obupagaani, n’ensobi ez’amawanga gonna, birina awatukuvu waabyo, nga n’amazima bwe gali. Buno bwe butaka obw’amasabo oba ebifo eby’obuddukiro ebiweereddwayo eri okuweereza kwabyo. Kale kirabika nti wano wayogerwako ku ssabo lya Bupagaani ery’enjawulo era eryatenderezebwa ennyo. Kkubo mu masabo gaabwo amangi era agalangirire, liriwa lye liyinza okuba? Ekimu ku byokulabirako ebisinga obulungi eby’okuzimba eby’ekika kya kalasika kiyitibwa Pantheon. Erinnya lyakyo litegeeza —ssabo oba kifo kya buddukiro kya bakatonda bonna.’ Ekifo we kyasangibwa ye Rooma.+ Ebifaananyi by’amawanga Abaruumi ge baawangula byateekebwanga n’obutukuvu mu nnyumba entono oba mu kitundu kyonna eky’essabo lino, era emirundi mingi ne bifuuka eby’okusinzibwa n’Abaruumi bennyini. Twandisobodde okulaba ssabo lya Bupagaani erisingawo okweyoleka obulungi nga —awatukuvu we.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

“Bwe tumaze kaakano okukakasa nti eky’ennaku zonna bwe Bupagaani, era nti okusobya okw’okuzikiriza, oba—‘eky’omuzizo ekireeta okuzikirira,’ bwe Bwapapa, era nti awatukuvu obw’enjawulo obwa Bupagaani bwe Pantheon, era nti ‘ekifo’ ekyali ekya woali kiri Rooma, tweyongera okunoonyereza.”

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Obunnansangwa bwaggibwawo” amaanyi g’obufuzi obw’Abaruumi? Ebigambo bino wammanga ebikwata ku nsonga enkulu era emanyiddwa obulungi mu byafaayo by’ekkanisa n’eby’ensi, tulowooza nti biddamu obunnabbi obwo. Bikwata ku Konsitanteeni, kabaka eyasooka ow’Ekikristaayo, era bigamba nti:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Ekikolwa kye ekyasooka mu bufuzi bwe kwali kuweereza kiragiro mu bwakabaka bwonna, ng’akubiriza abantu be okukkiriza Obukristaayo.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Roma yali kibuga oba ekifo eky’awatukuvu we, (Pantheon,) ekyasuulibwa wansi olw’obuyinza bw’Ensi? Ekitundu ekiggyiddwa wammanga kiddamu:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

—Okufa kw’oyo eyali asigaddeyo ng’omuvuganya wa Constantine kwanyweza emirembe gy’obwakabaka. Roma n’eddamu nate okuba kabaka atawakanyizibwa wa mawanga. Naye, mu kiseera ekyo eky’okugulumizibwa n’obulungi obw’ekitiibwa, yali asituddwa n’atuuka ku mabbali g’olusozi oluvuunuka ennyo. Entambula ye eyaddako yali ya kussibwa wansi era etaddizibwawo. Enkyukakyuka ey’okutwala gavumenti e Constantinople ekyasigala ekyewunyisa omuwandiisi w’ebyafaayo. Kyali kikolwa ekyali nga kyewala butereevu nnyo ensengeka yonna ey’enkola n’ennyonnyola ez’edda era ez’ekitiibwa ez’ebirowoozo by’Abaruumi. Teyali mulimu gwa Mwasiya eyeweereza obulamu obw’ebirungi, eyeewaayo eri okunyumirwa kw’empisa n’ebbugumu by’ebuvanjuba, wabula gwali mulimu gwa muwangunzi ow’ekyuma, eyazaalibwa mu bugwanjuba, era eyanyoomanga, ng’Abaruumi bonna bwe baakolanga, empisa z’abantu b’ebuvanjuba; gwali mulimu gwa munabyabufuzi omugezi ennyo, naye nga tegwali gwa magezi mu ngeri esinga okulabika obulungi. Kyokka Constantine yava mu Roma, ekigo ekikulu era entebe y’obwakabaka bwa ba Caesar, n’agenda mu nsonda etamanyiddwa nnyo eya Thrace, era n’amalayo ekitundu ekisigadde eky’obulamu bwe obw’amaanyi era obw’okwegomba ekitiibwa mu kufuba okwakabirwamu: okusitula ekibuga ekyali amatwale okufuuka ekibuga ekikulu eky’obwakabaka bwe, n’okukakkanya ekibuga ekikulu okutuuka ku kitiibwa ekinafu n’amaanyi agakkakkanyiziddwa ag’amatwale.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Ebyawandiikibwa bino okuva mu kkalaamu y’omuwandiisi w’ebyafaayo byeyolefu nnyo ne bitetaaga kunnyonnyolwa. Obunnabbi bugamba nti ekifo eky’awatukuvu we kyasuulibwa wansi; era oluvannyuma lw’okutegeeza ebyaliwo ng’ebyo ebyogeddwako waggulu, n’asinga obukakanyavu mu kuvvuunula obunnabbi alina okukkiriza okuteekebwa kwabyo mu nkola.”

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Okusookera ddala buli lunaku lwe kiribwawo, n’eky’omuzizo ekireeta okuzikirira ne kiteekebwawo, walibaawo ennaku lukumi mu bibiri mu kyenda. Alina omukisa oyo alindiririra n’atuuka ku nnaku lukumi mu bisatu mu asatu mu ttaano. Nga bwe tulina amazima mu maaso gaffe nti buli lunaku bwe Bupagaani, nti eky’omuzizo ekireeta okuzikirira bwe Bwapapa, nti waaliwo okukyusibwa okuva ku ky’olubereberye okudda ku ky’oluvannyuma mu buyinza bw’Abaruumi, era nga kino kyakolebwa olw’obuyinza bwa gavumenti, tetulina kirala okuggyako okwebuuza obwongera ddi kino lwe kyaliwo mu ngeri ey’okutuukiriza obunnabbi; kubanga bwe tunaamanya kino, tunaaba tulina entandikwa okuva ebbanga ery’obunnabbi mu bigambo ebiri mu maaso gaffe we liteekwa okutandikira okubalwa. Kale,”

"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

"3. Ekintu ekijulizibwa mu bunnabbi kyatuukirira ddi? Kiketegereze nti, ekibuuzo si nti, abatukuvu baweebwa ddi mu mikono gya Bapaapa, wabula ddi enkyukakyuka y’eddiini okuva mu Bupagaani okudda mu Bupaapa yali etuusewala okukola oluvannyuma luno okufuuka eddiini y’eggwanga, n’okuliteeka mu mbeera esobola okutandika omulimu gwalyo. Kino, ng’enkyukakyuka endala zonna ennene, tekyali mulimu gwa kaseera katono. Okutandika kwakyo kwalabika dda nnyo. Pawulo yagamba nti ne mu biro bye ebyo ekyama eky’obutali butuukirivu, Omuntu w’Ekibi, —eky’omuzizo ekireeta amatongo,’ kyali kimaze okutandika okukola. Era mu musana gw’Ekyawandiikibwa kino mwe tulina okutegeerera ebigambo bya Mukama waffe mu Matayo 24:15, ebikwata ku ky’omuzizo eky’amatongo, gye ayolekera mu ngeri eyeyolefu Danyeri 9:27. Kubanga wadde nga mu mwaka 70, Yerusaalemi bwe yazikirizibwa Abaruumi, Obupagaani bwali tebunnawa kifo Bupaapa, naye tutegeera nti obuyinza obwo obwalabika mu kiseera ekyo, nga bukyusiddwaako katono mu linnya ne mu ngeri, bwe buyinza bwennyini obwali bulina, ng’eky’omuzizo eky’amatongo, okwambaza abatukuvu, n’okufuula amatongo ekkanisa ya Ali Waggulu Ennyo."

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Okutuusa ku kiseera ky’okukyuka kwa Kloveesi, kabaka wa Bufalansa, okwabaawo mu mwaka 496, Abafalansa n’amawanga amalala aga Rooma ey’ebugwanjuba baali ba Pagani; naye oluvannyuma lw’ekyo okufuba okuzza basinza bifananyi eri Kristo kwabaamu obuwanguzi bungi nnyo. Kigambibwa nti okukyuka kwa Kloveesi kwe kwaleeta ensa eyo ey’okuyita omulangira wa Bufalansa n’ebitiibwa bino nti Obwakabaka Obusinga Obukristaayo era Omwana Omukulu ow’Ekkanisa.+ Wakati w’ekiseera ekyo ne A.D. 508, olw’“endagaano,” “okwewaayo,” n’obuwanguzi bw’entalo, “Abavorici,” “amagye ga Rooma agaali mu bugwanjuba,” Buritani, Ababurugandi, n’Abavisigoosi baaleetebwa wansi w’obufuzi bwabwe.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Obukaafiiri mu Bwakabaka bwa Rooma obw’ebugwanjuba, wadde nga tewali kubuusabuusa bwonna nti bwalwisa okukulaakulana kw’okukkiriza okw’Ekikristaayo, naddala mu mawanga ago agaabonyabonyezebwa, ng’ebyali ku Bungereza bwe byali, olw’okulumbibwa kw’ebika eby’obukambwe ebyasigala nga basinza ebifaananyi, okuva olwo tebwakyalina buyinza, bwe bwandibadde n’omwoyo gwakyo, okuzikiriza okukkiriza okw’Ekikatoliki oba okuziyiza okweyongera kw’obuyinza bwa Pontiff w’e Rooma.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

“Okuva ku biro ebyo, eky’omuzizo eky’Obwapapa ne kibeera nga kiwangudde, bwe kiba nti twogera ku Bupagaani. Enkaayana zaakyo ez’omu maaso zaali zaakulwana n’ebibinja ebirala eby’Ekikristaayo, ebyalabulwanga bulijjo ng’abakyamu; era n’abalangira abaabulwanga bulijjo ng’abajeemu oba abaawulayawula omubiri gwa Kristo. Amaanyi amakulu aga Bulaaya gaaleka okwegatta kwago n’Obupagaani, naye nga gakola ekyo kusobola okukuuma emizizo gyabwo mu ngeri endala; kubanga Obupagaani kyali kyetaaga kwokka kwe kubatizibwa busobole okufuuka Obukristaayo mu ngeri ey’Ekikatoliki; era bwe waabangawo okusaba okwo okuva mu birungi oba okuwolereza kw’omuweereza waabwo omukulu, eby’obugagga byabwe n’entebe zaabwe ez’obwakabaka,—oboolyawo n’obulamu bwabwe,—byalina okuterekebwa ku kyoto. SS

"* Prophetic Exposition, Volume 1, 127.

"* Okunnyonnyola okw’Obunnabbi, Omuzingo 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Ebyafaayo by’Ensi Yonna ebya Goodrich ne Geog. ya Gutherie.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Ebyafaayo by’Obukristaayo ebya Mosheim, Omuzingo 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“Mu Bungereza, Alusa, kabaka ow’olubereberye Omukristaayo, yateekawo okusinza okw’Ekikristaayo ku matongo ag’Obupagaani.* Rapin, eyeeyita okuba omutuufu ennyo mu nteekateeka y’ebiseera by’ebintu mu byafaayo bye, agamba nti yalondebwa okuba kabaka wa Bwetaani mu 508. Ekitabo 2, 129.”

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Mu kiseera ekyo, Emisinde gya Rooma gyali giri mu mbeera ki? —Symmachus yali Paapa okuva mu 498 oba 499 okutuuka mu 514. Obwaapaapa bwe bweyawukanyizibwa embeera zino n’ebibaddewo bino eby’amaanyi:”

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Ye —yava mu Bupagaani” bwe yayingira mu —kkanisa y’e Rooma.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

"2. Yatuuka ku ntebe ya Obwapapa ng’alwana ne munne eyali amuvuganya, okutuusa ku musaayi. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Olw’okumuwaniriza n’okumutendereza ng’omusika wa Mut. Peetero.”

"4. By the excommunication of the Emperor Anastasius.+

4. Olw’okusattibwa mu Kkanisa kwa Kabaka Anastasius.+

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Byenkana obungi,” bw’ayogera Mosheim, “endowooza z’abamu bwe zaali ziwagira ebyo aba Pontiffs b’Abaruumi bye baali beeyagaliza mu bukulu, kisobola okwanguwa okulowoozebwa okuva mu kigambo kya Ennodius, omusiige oyo omubi era asukkiridde, eyali omutendesi wa Symmachus, eyali omukulembeze w’ekkanisa ow’ekitiibwa ekitabuddwamu. Omutendesi oyo ow’obuwangwa obw’okwegomba, mu bintu ebirala bingi eby’obutaliimu, yawandiika nti Pontiff yateekebwawo okuba omulamuzi mu kifo kya Katonda, kye yatuukiriza ng’omukiise wa Waggulu Ennyo.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Olw’amaanyi agaafunibwa ensonga y’Ekikattolika mu bugwanjuba, olw’obuwanguzi buno, n’olw’omulimu gwa ba vikaali n’abakungu abalala aba Ntebe y’e Rooma, ekibiina kya Paapa mu Constantinople ne kiteekebwa mu mbeera ey’okwewonnyesa okulumba mu lwatu ku lwa mukama waabwe e Rooma. Mu mwaka 508 embuyaga ey’obunnampisa obw’ensaalwa n’olutalo olw’omunda yakuuma n’omuliro n’omusaayi mu nguudo z’ekibuga ekikulu eky’ebuvanjuba.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, mu myaka 508–514, ng’ayogera ku mivuyo egyali mu Constantinople, agamba nti —Ebifaananyi bya kabaka byamenyebwa, era omubiri gwe ne gukwekebwa mu kitundu eky’omu kibuga, okutuusa ku nkomerero y’ennaku ssatu, lwe yaguma okusaba ekisa ky’abantu be. [Obwapapa buwangudde.] Nga talina ngule ye, era mu ngeri y’oyo eyeegayirira, Anastasius yalabika ku ntebe ey’omu kisaawe kya ssaaka. Abakatuliki, mu maaso ge, baayimbira Trisagion ey’amazima; baasanyukira nnyo olw’ekyo kye yalangirira mu ddoboozi ly’omulangirizi, eky’okwabulira obwakabaka; ne bawuliriza okubuulirirwa nti, kubanga bonna tebayinza kufuga, basooke okukkiriziganya ku kulonda omufuzi; era ne bakkiriza omusaayi gw’abaweereza babiri abataayagalibwa, be mukama waabwe, awatali kwetaaga kulonzalonza, yasindika eri empologoma. Obujeemu buno obw’ekiruyi naye obw’ekiseera ekitono bwagumibwa olw’obuwanguzi bwa Vitalian, eyalanga nga ye mulwanirizi w’okukkiriza okw’Abakatuliki, ng’alina eggye lye ery’Abahuni n’Ababulgaria, mu bungi bwabwe nga basinza ebifaananyi. Mu bujeemu buno obw’obutukuvu yaleka Thrace nga terimu bantu, azingiza Constantinople, azikiriza abantu banaabe abaakristaayo banne emitwalo mukaaga mu enkumi ttaano, okutuusa lwe yafuna okuyitibwa nate kw’abasumba, okusanyusibwa kwa Paapa, n’okunywezebwa kw’olukiiko lwa Chalcedon, endagaano ey’enzikiriza entuufu, Anastasius eyali anaatera okufa gye yassaako omukono nga takiyagala, era kitaawe omuto owa Justinian gye yatuukiriza n’obwesigwa obusinga. Era bwatyo bwe bwali obuvudde mu lutalo olusooka ku ntalo ez’eddiini ezaalwanibwa mu linnya, era abaayigirizwa, ba Katonda ow’Emirembe. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

N’ekitundu ekiddako okuva eri Appollos Hale, tuggalirawo obujulirwa ku nsonga eno: —Kakano tuyita Abagamalyeeri baffe ab’omulembe guno okuyimirira naffe mu kifo ky’awatukuvu w’Obupagaani (oluvannyuma ekyeyita “obusika bwa Mut. Pawulo”) mu 508. Tutunula emyaka mitono emabega, era Obupagaani obukambwe obw’ababbeeyi ab’omu bukiikakkono bwayiika ku bwakabaka bwa Roma ey’ebugwanjuba obwali buyitibwa obw’Ekikristaayo mu linnya—nga buwangula wonna—era obuwanguzi bwabwo wonna nga bwawulebwa obukambwe obusingayo obw’obukaba. . . . Obwakabaka bugwa ne bumenyekamenyeka ne bufuuka ebitundutundu. Kinnoomu ku kinnoomu, abakama n’abafuga b’ebitundutundu bino baleka Obupagaani bwabwe ne boogera nti bakkiriza okukkiriza kw’Ekikristaayo. Mu by’eddiini, abawangula bakkiriza okuwangulwa abo be baawangula. Naye ate era Obupagaani bukyali buwangula. Mu bawagizi baabwo mulimu omuwanguzi omukakanyavu era ow’omukisa. (Clovis.) Naye mangu ddala naye akutama mu maaso g’amaanyi g’okukkiriza okuggya n’afuuka omuzira waakwo. Akyali mu buwanguzi, naye, ng’omuzira era omuwanguzi, atuuka ku ntikko ku kifo we tuyimiridde, A.D. 508.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

—Mu oba mu mwaka gwe gumu, ekitundu ekisembayo ekikulu eky’obwakabaka obwaggwa kyafuulibwa mu lujjudde era olw’okutikkirwa engule kwa kabaka waabwo omuwanguzi —“Monarch” Omukristaayo.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Ppaapa ow’ekiseera kye tuyimiriddeko ye Munnamawanga eyakyakyuka gye bujja. Olutalo olw’omusaayi olwamuteeka ku ntebe lwasalibwawo olw’okuyingira mu nsonga kwa kabaka Omwaliya. Avuunamirwa era alamusibwa ng’ajjuzza —ekifo kya Katonda ku nsi.’ Sseneti eri nnyo wansi w’obuyinza bwe, nti, bwe baba n’okukeka kwokka nti ebyo Obulabirizi bwa Rooma bye byetaaga, bagoba kabaka w’abafuzi mu kkanisa. . . . Mu 508 ekipya kitegebwa wansi w’entebe y’Obwakabaka obw’Ebuvanjuba. Ekyava mu kutabulwa n’okulwana kwe kireeta kwe kunyoomesebwa kwa mukama waabwo omutuufu. Kaakano ekibuuzo kiri nti, ddi obunnamawanga bwe bwanyigirizibwa okutuuka awo ne buwa ekifo eri ekiddizibwa mu kifo kyabwo era omusika waabwo, eky’omuzizo eky’Obupaapa? Eky’omuzizo kino kyateekebwa ddi mu mbeera ey’okutandika olugendo lwakyo olw’okuvuma n’olw’okuyiwa omusaayi? Waliwo ennaku endala yonna ey’okuba nti “kyateekebwa,” oba “kyayimirizibwawo” mu kifo ky’Obunnamawanga, okuggya ku 508? Obanga omulogo oyo ow’ekyama tannaba kuleeta abo bonna b’akutte mu buyinza bwe, amaze okutwala ekifo kye, era abamu bagabyeeyo eri okusikirizibwa okwo.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

“Abalala oluvannyuma ku nkomerero bawangulwa, —era bakabaka, n’abantu, n’ebibiina ebingi, n’amawanga, n’ennimi,’ ne baleetebwa wansi w’obusamize obubateekateeka, ne bwe baba nga —batamidde omusaayi gw’abajulirwa ba Yesu,’ —okulowooza nti bakolera Katonda omulimu,’ era ne beefuula ng’abagalwa bokka ab’enjawulo ab’omu ggulu, ate nga bafuuka omuyiggo ogwangu era ogusinga obugagga eri okusalirwa omusango ogw’omuliro gwa gehena’*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Tulina olunaku. Ekyo —buli lunaku’ kyaggibwawo, era eky’omuzizo ekireeta okuzika ne kiteekebwawo mu 508. Okuva ku kiseera kino ennaku oba emyaka 1290 guggweerera mu 1798, gye, nga bwe kiraze dda, obuyinza obw’ebyobufuzi bwaggibwa ku Paapa n’omukono gwa Buonaparte. Ennaku 1335 zitutuusa ku myaka 45 egyajjula ku ludda luno olw’ekintu ekyo.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Naye abamu bayinza okwogera nti, Kiki ekikuleetera okuteeka nti ebiseera ebyo byakoma dda mu biseera ebyayita? Tekyawandiikibwa nti Danyeri alituula mu kuwummula kwe era aliyimirira mu mugabo gwe ku nkomerero y’ennaku? Mazima ddala; era tukikkiriza. Naye Danyeri okuyimirira mu mugabo gwe kye ki? Ensonga eno erijja okutunuulirwa bwe tulituuka ku kunnyonnyola okw’okuyita kw’ekiseera, n’okwekenenya ebyaliwo ebyo ebyaliwo ku nkomerero y’ennaku. Mu kiseera kino, wano we tusuulira enkoba okutuusa ku wiiki endala.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Ensobi n’Obulabe bwa Prescott ne Daniells; Ebibuga Ebigwanidde Okukolebwamu

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells yalondebwa okuba pulezidenti w’Ekitebe Ekikulu mu 1901. Kino kiraga nti ekiwandiiko kino kyawandiikibwa mu 1910, ekiseera lwe yali Muky. White ng’erimu okweraliikirira nnyo olw’okusuulirira kwa Daniells ebibuga n’okwenyigira kwe mu mpaka ezikwata ku “Daily.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Kaakano, mu biseera eby’emabega, Steve Wohlberg yagamba nti talina bwetaavu bwa kukwata ludda ku Nsonga y’Ekya Buli Lunaku, kubanga Ellen White teyali n’entegeka yonna ku Nsonga y’Ekya Buli Lunaku, era bwe kiba nga kyamala omulanzi omukazi okukwata ekifo ekyo, kiba kimala ne gy’ali.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Mazima ddala, Ellen White yalina ekifo kye yayimirirako ku “Daily.” Yagamba nti Abamillerites baalina endowooza entuufu ku kyo, era yali akitegeera nti kyali Bupagaani. Yali ategeera nti Bupagaani bwe bwaggibwawo, 1335 n’etandika; era yali ategeera nti endowooza endala zonna ezitali eyo zaavaamu kizikiza n’okutabukatabuka kwokka.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Era n’oyo gw’osobola okulagibwa okuva mu byafaayo eby’omwaka gwa 1850 nti ddala yeeyawulwamu ng’aleeta ekizikiza n’okutabula kwe kulaba kwa Crosier nti “the Daily” kyali kikiikirira obuweereza bwa Kristo obw’Awatukuvu; kale, ndowooza nti yali alina okutegeera ku “the Daily” kye kyali, si ekyo kyokka kye kyali naye era ne kye kyakiikiriranga kubanga, bw’ova ku kifo ekyo, oyingira mu kizikiza n’okutabula.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Naye, mu mwaka gwa 1910, Ellen White era yanenya ne Pulezidenti wa General Conference ne W. W. Prescott olw’okutumbula endowooza eno yennyini nga eya Crosier.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Era tewaliiyo n’omu ku bannabyafaayo agenda kuwakanya nti Prescott ne Willie White ne A. G. Daniells, bwe baali basitula “the Daily,” baali basitula endowooza nti “the Daily” ekiikirira obuweereza bwa Kristo mu Watukuvu. Buli muntu akimanyi ekyo.

But, you have got the entire article here from Manuscript Releases, volume 20.

Naye, olina wano ekiwandiiko kyonna okuva mu *Manuscript Releases*, voliyumu 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Kino kyava kufulumizibwa ddi? Kale, kyafulumizibwa mu 1988; n’olwekyo, kisoboka eri abayizi b’Obwadiventi okukyetegereza mu 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Willie White ne Prescott ne Daniells baatandikawo ddi obulimba ku “Daily” mu Bwadiventi? Okuva mu 1919 okutuuka mu 1931 kwe baatuukiriza omulimu gwabwe. Mu 1931, ekyo kyali kiweddewo ddala!! Bwadiventi bugenda kuyigiriza nti “Daily” ekiikirira obuweereza bwa Kristo mu Watukuvu kubanga bakkirizza okuvvuunula kw’Ebyawandiikibwa okuva mu Bupolotesitante obwakyuka n’Obukatoliki. Era okuva ku kiseera ekyo n’okweyongerayo, “Daily” etegeezebwa ng’obuweereza bwa Kristo mu Watukuvu.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Nga, waliwo amaloboozi agamu agawakanya kino nga gamanyi obulungi, naye okuva ku kiseera ekyo embeera yakyuka ddala.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Awo oluvannyuma mu 1988, Ellen White Estate n’efulumiza gyetuli ekigambo kino eky’omwaka gwa 1910, mu kiseera ddala ekyo “the Daily” lwe yali eri mu kuwakana okwaleetebwa Prescott, Daniells, ne Willie White.

"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

“Ku mutendera guno ogw’obumanyirivu bwaffe, tetulina kuleka birowoozo byaffe okusimbulwa okuva ku musana ogw’enjawulo gwe twaweebwa [ffe] okulowoozebwako mu lukuŋŋaana olukulu olw’olukiiko lwaffe. Era waaliwo Ow’oluganda Daniells, omulabe nga akolera mu birowoozo bye;”

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Kitegeeza ki? Kitegeeza ki nti omulabe akolera mu birowoozo byo? Kitegeeza nti Omwoyo Omutukuvu takolera mu birowoozo byo.

"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

“…era n’ebirowoozo byo ne bya Mukadde Prescott byali bikolebwako bamalayika abaagobebwa mu ggulu…”

"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

“Omulimu gwa Sitaani gwali gwa kukyamya amagezi gammwe, olyoke muleeteemu obuntu obutono n’obusanyizo obutono Mukama bye atasumuluzza mmwe okubireetaamu. Tebwali bwa mugaso ogw’enjawulo. Naye kino kyali kya makulu nnyo eri omulimu gw’amazima. Era ebirowoozo by’emitima gyammwe, bwe mwandisobozeddwa okukyusibwa ne mugenda ku bintu eby’obutono n’obusanyizo obutono, ogwo mulimu gwa nkwe gwa Sitaani. Mulowooza nti okutereeza ebintu ebitono mu bitabo ebyawandiikibwa kyandibadde kikolwa kinene nnyo. Naye nnalagirwa nti, Obusirisi buba bulobozi bw’okwogera.”

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Baali baagala okugenda mu kitabo kya Uriah Smith, Thoughts on Daniel and Revelation, ne baggyamu bye yayogera ku “Daily” ng’obupagaani. Eyo ye nsonga lwaki mu kiseera kino omu ku basajja abalwana ne Willie White ne Prescott ne Daniells ye musajja ayitibwa Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Larry Smith ani? Oyo ye mutabani wa Uliya, era amanyi kye baagala okukola era ayimiridde wamu ne kitaawe: Eky’Olunaku ky’Obupagaani.

"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

Nina okwogera nti, Mulekere awo okunoonya obunafu. Obanga ekigendererwa kino kya Setaani kyasobolanga okutuukirizibwa, kale [ki]balabikira [nga] omulimu gwammwe gwanditwaliddwa ng’ogusingira ddala obulungi mu kulowoozebwa. Gwali mugabo gwa mulabe okukuŋŋaanya ebintu byonna ebyalowoozebwanga okuba eby’okuwakanyizibwa mu kifo awo amawulire gonna ag’emitwe gy’abantu tegakkiriziganyizanga.

"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

“Kale nno ki? Omulimu gwennyini ogusanyusa Setaani gwandituukiridde. Waliwo ekirowoozo ekyandibaddekiweereddwa eri ab’ebweru, si kya kukkiriza kwaffe, wabula ddala ekyo ekyandibasanyusizza, ekyandikuzizza enneeyisa z’obuntu ezaand—”

do what? "cause great confusion."

kola ki? “okuleeta okutabulatabula okunene.”

Other views of the Daily have been adopted that bring confusion and darkness.

Entegeka endala ku Buli Lunaku zikkiriziddwa ne zireeta okutabula n'ekizikiza.

"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

“era munyiikire ebiseera eby’omuwendo eby’zaabu, ebigwana okukozesebwa n’obunyiikivu mu kuleeta obubaka obukulu mu maaso g’abantu. Eby’okwanjula ku nsonga yonna gye twakoleddeko tebisobola byonna okukwatagana mu ngeri emu, era ebyavaamu byandibadde kusasaaniza ebirowoozo by’abakkiriza n’abatakkiriza. Kino kye kintu ddala Setaani kye yali ateesezza okubaawo—ekintu kyonna ekiyinza okugulumizibwa ng’obutakkaanya.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Mukama bw’aliba ayagadde, bwe tunaatandika okakasa enjigiriza zino okuva mu kusoma kwaffe okw’Ekibiina Ekitukuvu, tunaatunuulira Ezeekyeri 28; kubanga Ezeekyeri 28 ye w’ennono ddala ey’Ekya buli lunaku eragibwa. Ezeekyeri 28 ekwata ku kwegulumiza kwa Lusifa, era ekyo yakiteekako akabonero; kubanga, bwe baali bagezaako okwogera nti Ekya buli lunaku kikiikirira obuweereza bwa Kristo obw’Ewatukuvu, tebaali bugaana bukyamu ndowooza entuufu ey’Ekya buli lunaku yokka, ng’akabonero ak’okwegulumiza, wabula era baali balaga okwegulumiza okwo kwennyini mu bulamu bwabwe bo. Ategeeza nnyo nti bandireese okutabula mu nnyiriri zaffe.

"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

Kaakano waliwo omulimu omukulu, omwoyo egy’ekitalo mwe gisobolera okwefuula. Naye Mukama alina omulimu ogugwanira okukolebwa okulokola emyoyo egibula; era ebifo Setaani, nga yeefuledde omulala, by’ayinza okujjuza ng’aleeta okutabukira mu nnyiriri zaffe, ajja kubikola mu butuukirivu obujjuvu, era obutafaanana obwo obutonotono bwonna bujja kukuzibwa ne bufuuka obw’olwatu ennyo.

And what does it mean, "And I was shown"? God specifically told her this.

Era kitegeeza ki nti, “Era ne nneeyolebwa”? Katonda kino yakimugamba mu butongole.

"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

“Era ne nziragibwa okuva ku luberyeberye nti Mukama yali tawadde wadde Abakadde Daniells newakubadde Prescott omugugu gw’omulimu guno. Obukodyo bwa Setaani bwandireeteddwa, era ‘Buli Lunaku’ buno bube ensonga nnene bwenti okuleetebwa okutabangula ebirowoozo n’okuziyiza okutambula mu maaso kw’omulimu mu kiseera kino ekikulu ennyo? Tekisaanidde kuba bwe kityo, ka kibe kiki kyonna. Ensonga eno terina kuyingizibwa,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Mwannyinaffe White yategeera Obutayosa obwa Buli lunaku, era yategeera nti okuyigiriza nti Obutayosa obwa Buli lunaku bwe buweereza bwa Kristo mu Watukuvu kye kintu ekyava eri bamalayika abaagobebwa mu Ggulu era nti kireeta bukubagano na kizikiza byereere; era, yali amanyi ekifo ky’Abapioneeri nti Obutayosa obwa Buli lunaku bwakiikiriranga Obupagaani, era nti bwe bwaggibwawo, obunnabbi bw’ebiseera eby’emyaka 1335 ne butandika. Ekyo yali akimanyi. Yali amanyi enjawulo, newaakubadde abasajja bano kye baagala okwogera.

"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

“Tekisa kukolebwa n’akatono, ka kibe kitya kyonna. Ensonga eno teegwanidde kuleetebwa, kubanga omwoyo ogwandireeteddwamu gwandibadde gwa kuziyiza, era Lusifa alondoola buli kutambula kwonna. Abakozi ba Sitaani banditandise omulimu gwe, era wandibaddewo okutabukatabuka okuleetebwa mu nnyiriri zaffe. Tolina kuyitibwa kunoonya njawulo ya ndowooza etali nsonga ya kugezesa; naye okusirika kwo kwogera nnyo. Ensonga eno yonna ngiraba bulungi nnyo mu maaso gange. Singa omulyolyomi yandisobodde okutabulamu omu ku bantu baffe ku nsonga zino, nga bwe yateeseteese okukola, ensonga ya Sitaani yandisingidde. Kaakano omulimu gwe gwegulina okutandikibwawo awatali kulwa, so si kulaga [njawulo] ya ndowooza.”

"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

Setaani yandikubazanga abantu abo abaava mu ffe okugatta amaanyi n’abamalayika ababi era baziyize omulimu gwaffe olw’ebibuuzo ebitali bya mugaso, era ssanyu nga lingi bwe lyandibadde mu lusiisira lw’omulabe. Mwekunye wamu, mwekunye wamu. Buli njawulo zikiikibwe. Omulimu gwaffe kaakano kwe kuwonga amaanyi gaffe gonna ag’omubiri n’ag’ennyinga z’obwongo okuggyawo enjawulo ezo, era bonna tukkiriziganye. Singa Setaani yakkirizibwa, n’amagezi ge amangi agatukuvuuliddwa, okufuna n’okukwata okutono ennyo, [yandisanyuse].

"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

"Kale bwe nnalaba engeri gye mwakolamu, ebirowoozo byange byategeera embeera yonna awamu n’ebivaamu singa mweyongerayo ne muwa abo abatulekeddeyo akakisa n’akatono nnyo okuleeta okutabula mu nnyiriri zaffe. Obutaba na magezi bwammwe bwe bennyini bwe Sitaani yandiyagadde. Okulangirira kwammwe okw’amaloboozi tekwali wansi w’okuluŋŋamizibwa kw’Omwoyo Omutukuvu. Nnayigirizibwa okukugamba nti okunoonya ensobi mu byawandiikibwa by’abasajja abaaluŋŋamizibwa Katonda tekuliiko kuŋŋamizibwa kwa Katonda. Era oba nga buno bwe magezi Elder Daniells gwe yandibadde awa abantu, temumuwe n’akatono kifo kya butongole, kubanga tasobola kulowooza okuva ku nsonga okutuuka ku bivaamu. Okusirika kwo ku nsonga eno bwe magezi go. Kaakano, buli kintu ekifaanana ng’okunoonya ensobi mu bitabo ebyafalibwa abasajja abatakyali balamu si mulimu Katonda gw’awadde n’omu ku mmwe okukola. Kubanga singa abasajja bano—Elders Daniells ne Prescott—baagoberera obulagirizi obwaweebwa mu kukola mu bibuga, wandibaddewo bangi, bangi nnyo, abaakakasibwa amazima ne bakyuka, abasajja abasobola nga [kaakano] bali mu bifo gye batalituukibwako."

"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

“Ensi yonna erina okutunuulirwa ng’amaka amanene gamu. Era bwe muba n’ensulo y’okumanya eyenkana awo okusikamu, kiki ekyabaleetera okulekera ensi okubula okumala emyaka mingi nga mulina obujulirwa obwaweebwa Mukama waffe Yesu Kristo? Eddiini entuufu etuyigiriza okutunuulira buli musajja na buli mukazi ng’omuntu gwe tusobola okukolera ebirungi.”

"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

“Kino kibadde mu bitabo okumala emyaka mingi: —‘Omwoyo Ogutebenkevu,’ obujulirwa eri Omukulu Andrews. Omwoyo guyinza okulimibwa ne gufuuka amaanyi ag’okutegeera ddi lw’olina okwogera n’ebizito ki ebirina okutwalibwa n’okugumiikirizibwa, kubanga Kristo ye muyigiriza wo. Era nnatya nnyo ku lulwo [bwe nnakulaba] nga ogulumiza amagezi go era ng’ogoberera ekkubo ery’okuleeta enjawulo mu ndowooza. Mukama ayita abasajja ab’amagezi abasobola okusirika nga bwe kiba amagezi gye bali okukola bwe batyo. Singa oyagala okuba omuntu omutuukirivu ddala, weetaaga okutukuzibwa okuyita mu Yesu Kristo. Kaakano waliwo omulimu gwe baakatandika butandisi, era amagezi galabikenga mu buli muweereza, mu buli pulezidenti w’olukiiko [lwa] ssemazinga. Naye wano waaliwo omulimu gwe wandikwatiddeko emyaka egiyise gye wali weetaagibwa okuyimusa eddoboozi lyo olw’omulimu guno gwennyini. Kristo yawa abantu Be bonna obulagirizi obw’enjawulo ku bye balina okukola n’ebintu bye batalina kukola. Era waliwo akaseera katono akatulekedde okukoleramu obutuukirivu bwa Mukama. Osobola okutegeera ekkubo lya Mukama. Nalaba ekigendererwa kyo eky’okutambuza ebintu ng’okusinziira ku nteekateeka zo ggwe ng’omaze okuteekebwawo ng’oli pulezidenti. Wali olowoozezza nti wandikoze ebintu eby’ekitalo, naye nga ogwo gwandibadde mulimu Katonda gwe teyali atadde mu mikono gyo okukola. Kaakano omulimu gwo si gwa kunyigiriza, wabula gwa kusumulula buli bwetaavu obusoboka singa Mukama yakukkiriza okuweereza. Naye okuva ku ntandikwa ddala walaze obukakafu nti amagezi n’okusala omusango okutukuziddwa tebyalabikiddwanga mu ggwe. Wayolesa ensonga mu ngeri ey’amaanyi ezitaandikkirwanga okuganyulwa okuggyako nga Mukama yennyini agabye omusana.”

"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

Nfuniddwa nti tekyali kituufu okukola ebyo eby’amangu bwe bityo, ng’okukulonda ggwe okuba pulezidenti wa kkonoferensi n’omwaka omulala. Naye Mukama aziza nate okukolebwa emirimu egy’amangu egy’engeri eyo okutuusa ensonga lw’eriteekebwa mu maaso ga Mukama mu kusaba; era kubanga obubaka bwakutuukako nti omulimu gwa Mukama ogwesigamiziddwa ku pulezidenti gwe gw’obuvunaanyizibwa obusinga obuzitowa era obutukuvu ennyo, tewali mukwano gwa mpisa gwe waliina okwefuula nga bw’wakola ku nsonga y’“—Daily” era n’olowooza nti obuyinza bwo bwandisalidde ekibuuzo. Waaliwo Omukadde Haskell, eyasitula obuvunaanyizibwa obuzito, era waaliwo Omukadde Irwin n’abasajja abalala bangi be nnyinza okwogeraako abalina obuvunaanyizibwa obuzito.

"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

“Okussa wa wa eri abasajja abakulu? Buyinza ki bwe mwandikoze nga temututte basajja bonna abavunaanyizibwa okupima ensonga eno? Naye kaakano leka twekenneenye ensonga eno. Kaakano kiteekwa okutuddamu okulowoozaako oba nga kwe kusalawo kwa Mukama, mu maaso g’omulimu ogubadde guleseddwa, okulaga obunyiikivu bwammwe okutwala omulimu ogwo n’omwaka omulala. Bwe munaatwala omulimu ogwo omwaka omulala n’obuyambi obunaegatta nammwe, kiteekwa okubaawo enkyukakyuka mu mmwe ne mu Mukadde Prescott. Era muteekebwe emitima gyammwe wansi mu buwombeefu mu maaso ga Katonda. Mukama alina okulaba mu mmwe okulagibwa kw’obumanyirivu obulala obw’enjawulo, kubanga oba nga waliwo abantu abaali beetaaga okuddamu okukyusibwa mu kiseera kino [present], abo be Mukadde Daniells ne Mukadde Prescott.”

"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

Abasajja musanvu balina okulondebwa nga be basajja ab’amagezi era nga olw’okukola okw’ekisa kya Katonda balaga obujulirwa obw’okukyuka nate. Kubanga omuntu yenna bw’aba azibbiddwa amaaso bwe gutyo n’atayinza kulowooza okuva ku nsonga okutuuka ku kikolwa kyayo, n’asalawo okwewala abasajja abaabisse obuvunaanyizibwa bw’omulimu guno era n’abapulezidenti b’ensengeka z’amakanisa zino, nti abasajja abasituliddwa okutwala omulimu okumala emyaka ebiri n’okusingawo bayinza okunyoomwa, era ne wabaawo ekyavaamu eky’amangu eky’obuteetegereza eky’okuleka omulimu gwe baabadde babategeeza okumala emyaka mingi—omulimu ogw’okukola mu bibuga—nga tewaweebwa, oba nga waweebwa kitono nnyo, ku basajja abakadde olw’okubawa amagezi; wabula ne balangirira ebintu bye beeyagala okuwa abantu, ekyo kyennyini kyeyolekera nga bujulirwa obulaga obutaba na bukuumi bw’abasajja abo okwesigibwa n’omulimu ogunene era ogw’ekitalo bwe gutyo.

"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

"Kristo si mufu. Taliganya ddi kukkiriza mulimu Gwe okutwalirizibwa mu ngeri eno etategeerekeka. Mulekere awo ebitabo. Obanga waliwo enkyukakyuka yonna eyetaagisa, Katonda alireeta okukkiriziganya mu nkyukakyuka eyo mu ngeri esaanira, naye obubaka bwe buba nga bwesigiddwa abantu abalina obuvunaanyizibwa obunene obukirimu, [Katonda] ayagala obwesigwa obukolera mu kwagala era obulongoosa emmeeme. Abakadde Daniells ne Prescott bombi beetaaga okukyusibwa nate. Waliwo omulimu omugwira oguyingiddewo, era tegukwatagana na mulimu Kristo gwe yajja okukola mu nsi yaffe; era bonna abakyusiddwa ddala balikola emirimu gya Kristo."

"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

“Ffenna bonna [okukola] omulimu oguligulumiza Kitaffe. Tutuuse mu kiseera eky’ensonga ennyo—oba okufuna empisa ya Yesu Kristo ddala mu kiseera kino eky’okwetegekera oba obutagezaako [kukikola]. Omukadde Daniells, [tolina] kwerowooza nga oli wa ddembe okuleka eddoboozi lyo okuwulirwa waggulu nga bwe wakoze mu mbeera ezifaanagana. Era mutegeere nti, pulezidenti w’olukiiko si mufuzi. Akolera wamu n’abasajja ab’amagezi abali mu kifo kya bapulezidenti Katonda be yakkiriza. Talina ddembe kweyingiza mu biwandiiko eby’omu bitabo ebifulumiziddwa okuva mu makala g’abo Katonda be yakkiriza. Tebakyali ba kufuga wabula nga balaga okutono ku maanyi agafuga n’agabooza. Akaseera ak’ensonga katuse, kubanga Katonda alibweebuulwako.”

"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

“ Mukama atunuulira atya ebibuga ebitalimiddwa? Kristo ali mu ggulu. Kaakano okukkiriza kwe kuba, —Tewali bufuzi bwa bwa kabaka. Era kaakano kye kiseera eky’ensonga enkulu eky’ensi eno. Kaakano Nze ndi Amaanyi agalokola oba agazikiriza. Kaakano kye kiseera omugabo gwa bonna lwe guli mu mikono Gyange. Mpaayo obulamu Bwange okulokola ensi. Era ‘Nange, bwe ndiyimuzibwa waggulu,’ ekisa ekilokola kye ndigabira kirikakasa nga bonna abalyolekebwa mu kifaananyi eky’obwakatonda era ne baba omu Nange balikola nga bwe nkola n’amaanyi Gange ag’ekisa eky’obununuzi.” Buli ayagala, [alekebwe] akwate wamu ne baganda be okukola omulimu gwe baaweebwa okukola bwe baba mu bifo eby’obuvunaanyizibwa wansi w’okuteesa Mukama kw’awa, era anoonyere n’obunyiikivu obusinga okukolera mu bumu obujjuvu naye oyo eyayagala ensi nnyo n’awaayo obulamu bwe ng’ekiweebwayo ekijjuvu olw’obulokozi bw’ensi. Njogera eri abaweereza baffe nti bwe bayingira ku mulimu mu bibuga byaffe, wabeewo obutebenkevu obutukuvu obugoberera okuweereza kw’Ekigambo. Tetusobola kuleeta kutegeera kutuufu mu birowoozo by’abantu bwe tuna . . . [Ekitundu ekya wansi eky’olupapula luno kyasigibwa kyeereere.]

"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

Nnaggya okuva mu Dayiri yange. Amazima nga bwe gali mu Yesu—gabuulire, gasabire, okkirize buli kigambo mu bwangu bwakyo. Kiki kye wandifunye singa ensobi zireetebwa mu maaso g’abasajja abaava mu kukkiriza ne bawuliriza emyoyo egy’obulimba, abasajja abaali naffe mu kukkiriza si dda nnyo? Onooyimirira ku ludda lwa Sitaani? Ossaayo omwoyo ku nnimiro ezitannakolerwamu. Omulimu ogw’ensi yonna guli mu maaso gaffe. Naweebwa ebifaananyi ebikwata ku John Kellogg.

"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

Omuntu eyali asikiriza nnyo yali akiikirira ebirowoozo eby’ensonga ez’obufuusa obulabika obulungi ze yali aleeta, nga ziri njawulo ku mazima aga ddala ag’omu Bayibuli. Era abo abaali balumwa enjala n’ennyonta olw’ekintu ekipya baali bayimusa ebirowoozo [ebyalabika ng’ebisikiriza ennyo] n’okutuuka Elder Prescott n’aba mu kabi akanene. Elder Daniells yali mu kabi akanene [aka]kuzingibwa mu bulimba nti singa endowooza zino zandyogeddwa buli wamu kyandibadde ng’ensi empya.

"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

“Weewaawo, kyandibadde bwe kityo, naye mu kiseera ekyo nga ebirowoozo byabwe bikwatiddwa bwe bityo, nalagibwa nti Ow’oluganda Daniells ne Ow’oluganda Prescott baali baluka mu bulamu bwabwe endowooza ezirabika ng’ez’omwoyo [spiritualistic], era nga basika abantu baffe okubayingiza mu ndowooza ennungi ezirabika obulungi ezaandibadde zibuza, oba nga kisoboka, n’abalonde ddala.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Abalonde ennyo tebagenda kulimbibwa, naye wajja kubaawo abantu abayimiridde wamu n’abalonde ennyo abagagenda okulimbibwa. Abalonde ennyo be bali ng’abawala abagezi. Abawala abasirusiru bagenda kulimbibwa, si bwe kiri?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Era ng’abawala abakazi abagezi mu kiseera kino, mu kiseera ng’okukemebwa kuliwo okulimba n’abalonde ddala, era ng’abawala abakazi abagezi bali mu kufuna okufukibwako kw’Omwoyo Omutukuvu, abawala abakazi abasirusiru bo bafuna ki? Okubuzabuzibwa okw’amaanyi okwogerwako mu 2 Abasessalonika. N’ekyo tujja kukikwatako, nakyo, nga tukigatta ku Daily.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“baali baluka mu byabwe eby’okuyitamu ebirowoozo ebyalabika ng’eby’omwoyo [eby’obulogo bw’emyoyo], era nga basikiriza abantu baffe eri ebirowoozo ebirungi ebyandibadde bibuza, oba nga kisoboka, n’abalonde bennyini.”

What is the very bottom line of spiritualism?

Omusingi gwennyini ddala ogw’ensonga mu by’emizimu kye ki?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Bwe kituuka ku lugero lwa Kabaka Sawulo, Samwiri yagamba ki? “Okujeemera kulinga obulogo.” Okujeemera bulogo.

Where does Saul end up?

Sawulo akoma wa?

FROM THE AUDIENCE: With the witch of Endor.

OKUVA MU BAWULIZI: Ne nnamwandu ow’e Endoli.

With the witch of Endor.

Wamu ne omulogo ow’e Endoli.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Kabaka Sawulo yakola ki ekyaleeta empandika y’ebintu bino ebimutuusa eri omulogo w’e Endoli? Yatwala ekigambo kye nga kisinga Ekigambo kya Katonda. Yali yaweebwa ekiragiro ky’anaakola, naye ne yeeyongera n’akola ekyo kye yayagala okukola.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Ekinywevu ddala mu by’obulogo eby’omwoyo kwe kussa ekigambo kyo waggulu w’Ekigambo kya Katonda. We kitandikira kyonna. Obwo bwe bulogo.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Obulogo kwe kumanya engeri Sitaani gy’akuleetamu wansi w’obuyinza bwe. Engeri gy’akukoowoolamu, ekyo kigambo kya bunnamagogo ekikwata ku bulimba obw’obunnamagogo.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Bw’oba ng’oleseddwa obulogo, ani asooka okuba ng’oleseddwa? Omulogo. Byonna bitandika bwe nteeka ekigambo kyange waggulu w’Ekigambo kya Katonda. Obwo bwe bulogo, obwo bwe bujeemu, era nze gwe mba ng’oleseddwa. Era ekyo kye kyatuuka ku Daniells ne Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Era Daniells ne Prescott baali bagezaako okuyingiza ndowooza ki mu kiseera kino bwe kyali kigenda mu maaso? Endowooza enkyamu ku Buli lunaku.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Era ndowooza entuufu ku Buli lunaku kye ki? Kye kino nti bwe Busamize, era Obusamize ddiini ya kwekuza. Ye ddiini eyatandikira mu mpya ez’Eggulu nga Sitaani, Sitaani bwe yassa ekigambo kye waggulu w’Ekigambo kya Katonda n’ayingiza mu byafaayo by’abantu ekyama eky’obujeemu.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Ekyama eky’obutali butuukirivu mulimu gwa Setaani ogw’okutuloga. Mulimu gwa Setaani ogw’okutuleetera okuteeka ekigambo kyaffe oba ekigambo kye waggulu w’Ekigambo kya Katonda.

Do you follow my thought?

Okwataganya ebirowoozo byange?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Noonya obutali butuukirivu. Bujja kubunnyonnyola mu Strong’s Concordance. Era bw’obussa ku kigambo eky’omuzi, ekigambo eky’omuzi eky’obutali butuukirivu kye kiruwa? Alufa, alufa. Obwo bwe bwenkwe obw’Alufa.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Daniells ne Prescott baali basindiikira ddi endowooza eno ey’obusiru? Mu kiseera ky’obujeemu obwa Alufa.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Noolwekyo, temutabulirwa ekyo Mwannyinaffe White ky’ayogera wano ku kulimba n’abalonde ennyo, era ne ku kusoma Ezeekyeri 28. Yali amanyi ekigenda mu maaso. Yali amanyi nti ensonga eno ey’Ekya Buli Lunaku si nsobi ya njigiriza yokka, wabula ereeta abo abanaabuulira endowooza enkyaamu ku Kya Buli Lunaku okuteeka ekigambo kyabwe waggulu w’Ekigambo kya Katonda, era ne kibateeka mu mbeera ey’okuloga; n’olwekyo, baba kikozesebwa mu mukono gwa Sitaani okuloga abalala okuyita mu bujeemu bwabwe.

"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

Nteekwa okuwandiika n’ekkalaamu yange [ensonga eno] nti ab’oluganda bano bandirabye obulemu mu ndowooza zaabwe ez’obulimba obubabuza, ezaanditeesezza amazima mu butategeerekeka; era [newankubadde] bo [bandisigadde] nga [abalina] okwawula okw’amaanyi okw’omwoyo. Kaakano ndi wa kubagamba [nti] bwe nnalagiribwa ensonga eno,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Abantu bagamba nti, “Ai, Ellen White, talina kifo ky’atadde ku Daily.”

"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

“bwe nnalagibwa ensonga eno, ng’Omukulu Daniells ayimusiza ddala eddoboozi lye ng’ekkondeere ng’awanirira ebirowoozo bye ku ‘Buli lunaku,’ ebyavaamu oluvannyuma byalagibwa. Abantu baffe baali batandise okutabukanira. Ne ndaba ekinaavaamu, era ne mpabwa n’obulabula nti singa Omukulu Daniells, awatali kussaayo mwoyo ku binaavaamu, bw’atyo yeeyongera okukakasibwa era n’akkiriza nti yali wansi w’okuluŋŋamizibwa kwa Katonda,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Kuno kwe kulagula kw’emyoyo. Atadde ekigambo kye waggulu w’Ekigambo kya Katonda. Akkiriza nti alimu okulungamizibwa Katonda.

"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

“Naye nti singa Omukadde Daniells, awatali kussaayo mwoyo ku binaavaamu, yandikwatiddwa bw’atyo ne yeekkiriza nti yali ali wansi w’okuluŋŋamizibwa kwa Katonda, okubuusabuusa kwandisigiddwa mu baffe wonna, era twandibadde mu kifo Sitaani gye yanditutte obubaka bwe. Obutakkiriza n’okubuusabuusa eby’enkalakkalira byandisigiddwa mu birowoozo by’abantu, era ebirime eby’ekitalo eby’obubi byandizzewo amazima mu kifo kyabyo. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”

The strange crops of evil are growing all over Adventism today.

Emmere ez’ekitalo ez’obubi zikula wonna mu Bwadiventi leero.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White assa omukono ku ntegeera y’Abakulembeze Abasooka ku 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White assa obukkiriza bwe ku ntegeera y’Abapionia nti “Eky’ennaku zonna” ekiri mu Kitabo kya Danyeri kikiikirira Obupagaani.