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# The Book of Daniel - Number Sixty-Two

Ekitabo kya Danyeri - Ennamba nkaaga mu bbiri

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Okubikkula ebiyinja eby'omuwendo eby'ekibonekezo ky'obunnabbi kya William Miller: Okwekenneenya okunyikivu ku kukyama kw'Adiventisimu okuva ku 'Ekitangaala Ekinene' n'okuyita okudda ku misingi egy'amazima

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Amayinja ag’omuwendo ag’ali mu kirooto kya William Miller gajja kumurika emirundi kkumi okusinga bwe gaamurika mu byafaayo by’aba Millerite. Okutegeera kw’aba Millerite ku bumanyi obweyongedde mu byafaayo byabwe kwali kutuufu, naye tekwali kuwedde. Bwe buteekebwa mu nteekateeka y’ebyafaayo entuufu ennyo bulaga ebivaamu eby’amaanyi ennyo, kubanga si kwongera kugaziya amazima g’obunnabbi agakiikirirwa amayinja ag’omuwendo kyokka, naye era buteekawo ekigezo ky’abawala kkumi b’ennaku ez’enkomerero. Okutegeera kw’aba Millerite kukiikiriddwa ku bipande bibiri ebyasooka (1843 ne 1850). Ebipande byombi byali okutuukiriza emmeeza ezalobozebwa mu Habakkuku essuula ey’okubiri, era n’okuba nti ebipande ebyo byali okutuukirizibwa kwa Habakkuku, era nti amazima ago gennyini ge g’amazima ag’omusingi ga Adventism, byakkakasibwa bwe bityo Omwoyo ogw’Obunnabbi.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Okutegeera ku mazima agamu ag’ensibuko kweyongeramu ekitiibwa nga Abamilayita baatwalibwa mu kutegeera Ewatukuvu ery’eggulu n’amazima agakwatanira n’Ewatukuvu, oluvannyuma lw’Okusuulibwaamu amaaso okunene nga 22 Okitobba 1844. Naye okukyuka kw’Abadiventisiti ne bayingira mu mbeera eya Lawodikiya mu 1856, era ne bagaana ddala ‘emirundi musanvu’ mu 1863, ne bibatwala mu ddungu lya Lawodikiya. Tewazibwawo mazima g’enkukulu okuyitira mu Adiventizimu okuva mu myaka gya 1850. Bwe waba nga obuusabuusa ekyo, kale laga lwaki tekituufu.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Aba Millerite baali batuufu mu kumanya ku Danyeri essuula ey’okubiri, naye okumanya kwabwe kwali kukomererwa. Adiventisimu teyaasukkirira kumanya kwa Aba Millerite. Leero tusobola okulaba obwakabaka munaana bwonna obukiikirirwa mu Danyeri essuula ey’okubiri, era n’ekifaananyi ekiri mu Danyeri nga asaba okutegeera ekyama ky’ekirooto kya Nebukadduneeza. Ekyama ekyo kikiikirira ekyama eky’obunnabbi eky’enkomerero (banabbi bonna balaga ennaku ez’enkomerero), era ekyama eky’obunnabbi eky’enkomerero kye Yokaana ayita Okubikkulirwa kwa Yesu Kristo. Ekyama ekyo kiggulwawo nga “ekiseera kiri kumpi,” nga ekiseera ky’ekisa kinaatera okuggalwa, ate n’ekyama ekyo kati kiggulwawo eri abo abalonda okulaba.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Endowooza ya baMillerite ku “the daily” mu kitabo kya Danyeri yalambikibwa olw’okukwatibwa kw’Omwoyo nga ya mazima, naye mu 1901 Eddiventizimu lyatandika enteekateeka y’okugaana ago amazima ag’ensinziro, era mu myaka gya 1930 Eddiventizimu lyali liddemu ku ndowooza enkadde ey’Abaprotestanti, egamba nti “the daily” kiyimiririra ekimu ku bitundu eby’obuweereza bwa Kristo mu Weema Entukuvu. Okusinziira ku Mwoyo gw’Obunnabbi, endowooza eyo ya Setaani yava eri “bamalayika abaagobebwa mu ggulu.” Leero endowooza entuufu ey’abaMillerite ku “the daily” esobola okulabibwa nga si kabonero ka bupagani byokka, wabula nga n’akabonero k’obujeemu bwa Eddiventizimu, akaleeta okulimbibwa okunene eri abo abatawagala mazima.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Abamilleraiti baakulemberwa okutuuka ku lunaku olutufu olw’okuweddawo kw’emyaka enkumi bbiri n’ebikumi bisatu, era Abadiventisiti amangwago oluvannyuma lw’Okuggwaamu Essuubi Okunene baategeera omusana ogweyongedde ogwakwatanagana n’obunnabbi obwo, naye olw’okugaana kwabwe "ebiseera musanvu," okuva mu 1856 okutuuka mu 1863, era ne leero ddala, tebalabye musana gwonna ogweyongera okuva mu njigiriza gye bagamba nti ye omugo omukulu era omusingi gwabwe. Leero "ebiseera musanvu" bisobola okulabibwa, (abo abetegefu okulaba), nga bikwataganye butereevu ne buli kiseera ekiri mu bunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Emyaka 49 egyasooka gikulaga enkola ey’okuleka ettaka liguwummula buli mwaka ogwa musanvu, ng’ekuddibwamu emirundi musanvu. Emyaka 490 tegiraga kyokka ekiseera eky’okugezesebwa ku Isirayiri ey’edda; era giraga emyaka mmeka egy’obujeemu eri ekiragiro eky’okuleka ettaka liguwummula egyandiyitawo okutuuka okukuŋŋaanya wamu emyaka 70 mwe ettaka lyagaanyizibwa okuwummula (gye gyaali ekiseera ky’obuddu olw’obujeemu obwo bennyini). Ssabiiti gye Kristo yakakasa endagaano egabibwa mu bitundu bibiri: emyaka esatu n’ekitundu okutuuka ku musaalaba, n’emyaka esatu n’ekitundu oluvannyuma lw’omusaalaba. Mu ssabiiti eyo Kristo yali ng’akuŋŋaanya abantu bonna, kubanga yagamba nti bw’ayiinulibwa waggulu, anaakuŋŋaanya abantu bonna.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Kaakano kwe kusala omusango kw’ensi eno; kaakano omulangira w’ensi eno alisuulibwa ebweru. Nange, bwe nneeyimusibwa okuva ku nsi, ndireeta abantu bonna gye ndi. Yokaana 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Ebiro 2520 mwe Kristo yakakasa endagaano n’akuŋŋaanya abantu gy’ali, bikiikirira emyaka 2520 Katonda mwe yasasaanyiza abantu be abajeemu olw’entalo z’endagaano ye. Ebigambo ebyo ebya ‘emyaka musanvu’ ebyatuukirizibwa ku Bwakabaka obwa mu Bukiikakkono bwa Isirayiri, byakiikirira okusasaanyizibwa kw’emyaka 2520 okwatandikira mu 723 BC ne kuwedda mu 1798. Omwaka 538 yawulamu ebiseera byombi ne kivaamu ebiseera bibiri ebigobererana eby’emyaka 1260. Ekiseera ekisooka kiikirira okunyatirwa wansi kw’ekifo ekitukuvu n’eggye olw’obupagani, ate ekya bbiri okunyatirwa wansi okwakolebwa Obwa Paapaasi.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

Ebbanga erya "mirundi musanvu" ery’emyaaka 2520 ku bwakabaka obw’omu bukiikaddyo, eryatandika mu 677 BC, ne riggwawo mu 1844, era ne ryaggwa nga October 22, 1844. Kye kabonero k’omuvumo gw’endagaano, era ne kaggwa n’okufuuwa ekikondeere kya Yubili ekyali kifuuwa ku Lunaku lw’Okutangiririrwa. Lunaku lw’Okutangiririrwa olw’ekituukirizibwa olwatandika nga October 22, 1844 lukiikirira ebbanga ly’ekiseera. Lye bbanga ly’Okusalirwa omusango ogw’Okunonyereza, era mu bbanga eryo ekikondeere kya Yubili ekikwatiddwa ku muzingiriro omutukuvu gw’omusanvu kyalina okufuuwa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Naye mu nnaku ez'eddoboozi lya malayika ow'omusanvu, nga atandika okufuuyira mu kkondeere, ekyama kya Katonda kiriba kiwedde, nga bwe yalangirira eri abaddu be, bannabbi. Okubikkulirwa 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Okuvuga ekkondeere ey’omusanvu, okutandika nga October 22, 1844, kulaga ekkondeere lya Yubile ery’omutendera ogw’obutukuvu ogw’omusanvu, nga bwe kiteekeddwawo mu Leviitiko 25. Abamillerite mu nkomerero baali b’omu butuufu ku kiseera ky’obunnabbi bw’emyaka 2300, era Adiventisimu n’eyongera okutegeera ebisingawo ku byo mu bbanga ttono oluvannyuma lwa “Great Disappointment”, naye “jewel” ya Miller ey’ekiseera ky’emyaka 2300 leero ekyaka emirundi kkumi okusinga. Buli kabonero k’obunnabbi akalabikira mu biseera musanvu ebirimu mu kiseera ky’emyaka 2300, kalina enkwatagana ey’obunnabbi etuufu n’emyaka 2520 (“emirundi musanvu”), nga bwe biri mu Leviitiko essuula 25 n’e 26.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Abagoberezi ba Miller baagaana okuteesa kw’ObuProtestanti obuvudde ku mazima n’Obukatoliki nti ‘abanyazi b’abantu bo,’ aba ‘beeyimusiza,’ ne ‘bagwa,’ kye kifaananyi kya Antiochus Epiphanes, era baali b’ekituufu. Baamanya era baalwanirira amazima nti Roma, mu Kigambo kya Katonda eky’obunnabbi, y’esimbibwa ng’ ‘abanyazi b’abantu bo abaatuukiriza okwolesebwa,’ si kabaka wa Siriya atamanyiddwa era atali wa mugaso mu byafaayo eyatuukiriza okwolesebwa.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Leero abayigirize eby'eddiini ab'Adiventisti bayigiriza nti "ababbi b'abantu bo" ye Antiochus Epiphanes. Leero, enjogaano eyali mu byafaayo by'Abamileraayi eyategeeza nti abantu b'endagaano eyasooka abaali bayitibwako tebaategeeranga, era tebaasobolanga kutegeera okwolesebwa, ekyo ekisimbiddwa ku kutegeera okutufu okwa "ababbi b'abantu bo", kati kiddibwamu nate abantu b'endagaano eyasooka abaddamu okuyitibwako.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Abamillerite baayigiriza mu butuufu nti emyaka 2520 (“emirundi musanvu”) egiri mu Leevitiko 26 gye yali obunnabbi bw’ebbanga obuwanvu ennyo era obwasembayo mu Baibuli, naye Obu-Adiventisi obwa Laodikeya bwagaana “ejjinja ery’omuwendo” eryo mu 1863; era leero kiboneka (eri abo abagala okulaba) nti si kyokka Abamillerite baali ba mazima mu kulambulula “emirundi musanvu” ng’obunnabbi bw’ebbanga obuwanvu ennyo mu Baibuli, naye era “ekikolimo,” eky’obusungu bwa Katonda, kyatuukirizibwa ku bwakabaka bwa Isirayiri obwa mu bukiikakkono n’obwa mu bukiikaddyo byombi.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Leero, enkomerero ezikwatagana ez’obusungu obubiri, obwogerwako mu kitabo kya Danyeri (nga n’abannabbi abalala bwe batyo), zirabika nga ziri ng’ensalo ebbiri—entandikwa n’enkomerero—ez’ekiseera eky’emyaka 46, Kristo lwe yazimba yeekaalu eya Millerite; nga kino kyategeezebwa mu kifaananyi ky’ennaku 46 Musa ze yamala ku lusozi ng’awereddwa ebiragiro eby’okuzimba Weema ey’Okukuŋaanirangamu ey’omu ddungu; era ne mu myaka 46 Kerode gy’akozesa mu kuddabiriza yeekaalu, gye Abafalisaayo baayogeraako mu kwogeragana kwabwe ne Kristo ku ‘kuzuukira’ kwe okuyitira mu kutukuza yeekaalu eyali ‘yonooneddwa’ abasuubuzi n’abakyusa ssente, era ne mu kuzuukira kw’omubiri gwe—ye yeekaalu y’obuntu ye—ogwattondebwa n’amakromosoomu 46. Leero, amazima g’ensibuko g’aba Millerite gali matuufu nga bwe gaali ddala, naye kati gazibye emirundi kkumi.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Leero kiyinzika okulaba (abo abetegefu okulaba) nti bwe Kristo yeeyanjula nga Palimoni (Omubalirizi ey'ekyewuunyisa, oba Omubalirizi w'ebyama) mu olunyiriri olw'ekkumi n'esatu mu essuula ey'omunaana eya Danyeri, yali alaga enkolagana wakati w'eky'akalabba ekiraga ekiseera eky'emyaka enkumi bbiri n'ebikumi bisatu n'eky'akalabba ekirala ekiraga ekiseera eky'emyaka enkumi bbiri n'ebikumi bitaano n'amakumi abiri. Bwe kimanyiddwa enkolagana y'ebiseera bino ebibiri eby'obunnabbi, kiyinzika okulaba nti byombi bikwatagana butereevu n'emyaka enkumi emu n'ebikumi bibiri n'amakumi nkaaga egy'obufuzi bwa Papa; ate n'emyaka egyo gigattiddwa n'emyaka enkumi emu n'ebikumi bibiri n'amakumi kyenda eya Danyeri essuula ey'ekkumi n'ebbiri, era n'emyaka enkumi emu n'ebikumi bisatu n'amakumi asatu mu ttaano egy'olunyiriri olwo olumu.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Waliwo enkwatagana ez’obutereevu endala nnyingi z’ebiseera eby’obunnabbi ezikwatagana n’ebirabirirwa ebibiri ebiri mu nnyiriri kkumi na ssatu ne kkumi na nnya mu Danieri essuula munaana, naye bimanyibwa bokka abo abagala okulaba. Naye leero, okusukkawo ku nkwatagana z’ebiseera byonna ezireeteddwa awamu n’ebirabirirwa ebibiri, waliwo okubikkulirwa kw’erinnya lya Palmoni (Omubalirizi ow’ekitalo, oba Omubalirizi w’ebyama). Abawagizi ba Miller baali b’omu mazima ku nnyiriri ezo ebbiri, naye okutegeera kwabwe kwali kwakomekeddwa, era leero ObuAdiventisi buli mu kizikiza ekituukiridde era ekiruseewo ddala.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Munywerere, mwewuunyize; mukaabe, era mukaabe: batamiira, naye si lwa wayini; bawankawanka, naye si lwa mwenge ogw’amaanyi. Kubanga Mukama abafukiddeko omwoyo gw’otulo tw’amaanyi, era azibye amaaso gammwe; bannabbi n’abakulembeze bammwe, abalabi, ababikkidde. Era ekyolesebwa kyonna kibafuuse ng’ebigambo eby’omu kitabo ekisibiddwa, abantu ne bakitwala eri omuyigirize, nga bagamba nti, Soma kino, nkusaba; n’ayogera nti, siyinza; kubanga kisibiddwa. Ate ekitabo ne bakitwala eri atali muyigirize, nga bagamba nti, Soma kino, nkusaba; n’ayogera nti, si muyigirize. Isaaya 29:9-12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Sister White ategeeza nti William Miller yaweebwa ‘ekitangaala ekinene’ ku kitabo ky’Okubikkulirwa, naye okutegeera kwe mu ssuula 12, 13, 17 ne 18 ez’Okubikkulirwa, mu butuufu ddala, tekwali kutuufu. Okutegeera okutali kutuufu okwo tekwalagibwako ku machati abiri amatukuvu, naye ekiragiddwa okuva mu kitabo ky’Okubikkulirwa, essuula 9, kye ‘ejjinja ery’omuwendo’ nti Obusiraamu buyimiririrwa ebikabi bisatu.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> Ababuulizi n'abantu babadde balaba ku kitabo ky'Okubikkulirwa ng'ekyama era nga tekikulu nnyo okusinga ebitundu ebirala eby'Ebyawandiikibwa Ebitukuvu. Naye nalaba nti ekitabo kino ddala kibikkulirwa ekiweebwa olw'obuganyulo obw'enjawulo eri abo abalibeera mu nnaku ez'enkomerero, okubaluŋŋamya mu kumanya ekifo kyabwe eky'amazima n'obuvunaanyizibwa bwabwe. Katonda yaluŋŋamya amagezi ga William Miller eri obunnabbi era n'amuwa omusana omungi ku kitabo ky'Okubikkulirwa. Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Ekigambo "ekitangaala ekinene" mu byawandiiko bya Sister White kirimu obutegeeza bungi nnyo. Miller yategeera amakanisa, ebifuunyizo n’amakondeere ag’Okubikkulirwa, kubanga bamalayika abatukuvu "baakulembera emirowoozo gye" ku nsonga zino. "Ekitangaala ekinene" ekyawaibwa eri Miller kyayolebwa ku bibao bibiri ebitukuvu, era amazima g’eby’enjigiriza ag’ali "ekitangaala ekinene" gaamanyibwa mu kirooto kye nga "amayinja ag’omuwendo". Adventism yaweebwa "ekitangaala ekinene" ekyo, ne etandika okukibikkirira n’amayinja ag’obulimba okutandika mu 1863. Omusingi ogw’ "ekitangaala" gwe guno: "ekitangaala" kye Kristo ky’akozesa okusalira omusango omuntu oba abantu.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Si "ekitangaala" kyokka ekisalira abantu omusango, naye era n’"ekitangaala" lye bandibadde bafunye singa tebaaligaanye (nga bwe baakikola mu 1856, nga kino kye kimu ku byokulabirako bingi). Ekintu ekirala ekikwataganako n’"ekitangaala" kwe kuba nti "ekitangaala" bwe kigaanibwa, kireeta ekizikiza mu kipimo ekifaanagana n’ekipimo ky’ekitangaala ekigaaniddwa. Adiventisimu yagaanira ddala era n’ekweeka "ekitangaala ekinene" Katonda kye yawa Miller, ekiyimirira emisingi gya Adiventisimu.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Oyo alaba ebiri munda, asoma emitima gy’abantu bonna, agamba ku abo abaafunye ‘omusana omukulu:’ ‘Tebanakuwala wadde okwewuunya olw’embeera yaabwe ey’eby’obuntu n’ey’omwoyo.’ Weewaawo, balondedde eŋŋendo zaabwe bo, era emmeeme yaabwe yesanyukira mu bizizo byabwe. Nange ndibalondereza obulimba bwabwe, era ndibaleetera okutya kwabwe; kubanga bwe nayita, tewaali anaddamu; bwe njogera, tebaawulira: naye baakola ekibi mu maaso gange, ne balonda kye saasiima.’ ‘Katonda alibatumira obulimba obw’amaanyi, balyoke bakkirize eky’obulimba,’ kubanga baagaana okwagala amazima, balyoke bawone,’ ‘naye baasanyukira mu butali butuukirivu.’ Isaaya 66:3, 4; 2 Abatesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Omuyigiriza ow’eggulu yabuuza nti: ‘Kiki ekisobola okusamya ebirowoozo n’amaanyi okusinga okukkiriza okw’obulimba nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, ate nga mu mazima okola ebintu bingi ng’ogoberera enkola z’ensi era okola ekibi eri Yehova? Aa, bulimba bunene ddala, okulimbalimbwa okusikiriza, okutwala ebirowoozo, bwe kiba nti abantu “abaamanyako amazima dda” ne bafuna ekifaananyi ky’obutukuvu mu kifo ky’omwoyo n’amaanyi ag’obutukuvu; bwe balowooza nti bagagga era beeyongeddeko ebintu ne tebaetaaga kintu na kimu, ate nga mu mazima baetaaga buli kimu.’ Obujulizi, omutindo 8, emiko 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Lawodikiya, gye Adiventizimu yafuukira mu 1856, ekiikirira abo abaaweebwa edda ‘ekitangaala ekinene’, naye abategekeddwa okufuna ‘obulimba obw’amaanyi’ obwogerwako mu Abatesalonika Ab’Okubiri, nga mu kiseera kyonna bakkiriza nti omusingi ogw’obulimba gwe baazimba okuyita mu kuyingiza ensimbi ez’effere n’amayinja ag’omuwendo ag’effere kiteekebwawo Katonda, naye mu mazima guli omusingi oguzimbiddwa ku musenyu. Adiventizimu ye ‘ekkanisa eyafunye ekitangaala ekinene, obujulizi obunene’, naye ye ‘ekkanisa’ eyasuulawo ‘obubaka Mukama’ bwe ‘yatuma’, era okuva olwo yakiriza ‘ebyoogerwa ebitaliimu magezi ddala n’okuteebereza okw’obulimba n’endowooza ez’obulimba’.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Abakozi b’ekkanisa abatatukuzibwa beesimba okulwana ne Katonda. Bebaza Kristo n’ekatonda w’ensi eno mu kamwa kamu. Nga boogera nti bakkiriza Kristo, naye bakwatirira Balaba, era mu bikolwa byabwe bagamba nti, ‘Si Omusajja ono, wabula Balaba.’ Bonna abasoma emigambo gino, mwegendereze. Setaana yeenyumiriza ku by’asobola okukola. Alowooza okumenya obumu Kristo bwe yasabira obubeewo mu ekkanisa ye. Agamba nti, ‘Nditambula mbe omwoyo ow’obulimba okulimba abo b’nsobola, okunenya, n’okusala omusango, n’okukyamya eby’obutuufu.’ Omwana w’obulimba n’omujulizi w’obulimba bwe bakkirizibwa okwanirizibwa mu "ekkanisa efunye omusana omungi," erina n’obujulizi bungi, eyo ekkanisa ejja kusuula obubaka Mukama bwe yatumye, era ewaniriza ebiteeso ebitali bya magezi ddala, n’ebirowoozo ebikyamu n’enjigiriza ezikyamu. Setaana aseka obusiru bwabwe, kubanga amanyi amazima kye kiri.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Bangi bajja okuyimirira mu bifo byaffe eby’okubuulira nga bali n’ekibanyi ky’obunnabbi obulimba mu mikono gyabwe, ekyakumyiddwa okuva ku kibanyi kya Sitaani eky’ekuzimu. Bwe banaakuza okubuusabuusa n’obutakkiriza, abaweereza abeesigwa bajja kuggyibwawo okuva eri abantu abateebereza nti bamanyi nnyo. ‘Singa weyamanyi,’ Kristo n’agamba, ‘naawe, waakiri mu lunaku luno olwa ggwe, ebintu ebireeta emirembe gyo! naye kaakano bibikiddwa mu maaso go.’

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> Wabula omusingi gwa Katonda gukakafu. Mukama amanyi abe be. Omuweereza omutukuziddwa ateekwa obutaba na bulimba mu kamwa ke. Ateekwa okubeera mu bwesimbu ng’olunaku, nga talimu kabonero konna k’obubi. Obuweereza obutukuziddwa n’ebyawandiiko bijja kuba maanyi mu kumasamasa omusana gw’amazima eri ekika kino ekitalambuka. Musana, baganda, twetaaga musana omungi okusinga. Muvuuga empanda mu Sayuuni; mukuze enduulu ku lusozi olutukuvu. Mukuŋŋaanye eggye lya Mukama, nga balina emitima emitukuziddwa, bawulire kye Mukama agenda okugamba abantu be; kubanga ayongedde omusana eri bonna abawulira. Mubambaze ebyokulwanyisa, mubategeke, bajje mu lutalo—okuyamba Mukama okulwana n’abanene. Katonda yennyini ajja okukolera Isirayiri. Olulimi lwonna olw’obulimba lulikkakkanyizibwa. Engalo z’abalayika zijja kuggyawo enkwe z’obulimba eziri okutegekebwa. Ebigo bya Setaani tebijja kuwangula. Obuwanguzi bujja kugoberera obubaka bw’omulayika ow’okusatu. Nga bw’omuduumizi w’eggye lya Mukama yamenya bbugwe za Yeriiko, bw’atyo abantu ba Mukama abakuumanga ebiragiro bye bajja kuwangula, era buli kintu ekibawakanya kijja kugonjebwa. Tewabeewo muntu yenna amwemulugunyira bawereza ba Katonda abajjidde gyebali n’obubaka obuva mu ggulu. Temukyanoonya mu bo obunafu, nga mugamba nti, ‘Bakakafu nnyo; boogera mu buvumu bungi.’ Bayinza okwogera mu buvumu; naye si kye ketaagisa? Katonda ajja okukanga amatu g’abawulira singa tebagondera eddoboozi lye newaakubadde obubaka bwe. Alilangira abo abawakanya ekigambo kya Katonda.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> Sitaani ateekawo buli kimu ekisoboka okulaba nti tewali kijja wakati mu ffe ng’abantu okutunenyeza n’okutukangavvula, era okutukuutira okuleka ensobi zaffe. Naye waliwo abantu abaligitikka Essanduuko ya Katonda. Abamu bajja kuva wakati mu ffe abatakyakutikka Essanduuko. Naye bano tebasobola okuzimba bbugwe eziziyiza amazima; kubanga galigenda mu maaso era ne galiyitirira okutuusa ku nkomerero. Mu biseera ebyayita Katonda yayimirizaawo abasajja, era ne kaakano alinawo abasajja ab’ekiseera, abalindiridde, abeetegekeddwa okukola by’amulagira—abasajja abaliyitamu ebiziyizo ebifaanana ng’ebbugwe ezaasiigiddwa obusanjo obutali bwanguvu. Katonda bw’ateeka Omwoyo gwe ku basajja, balikola. Balilangirira ekigambo kya Mukama; baliggulumiza eddoboozi lyabwe ng’ekondeere. Amazima tegalikendeera newaakubadde kufiirwa amaanyi mu ngalo zaabwe. Balinyonnyola abantu obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Obujulizi eri Abasumba, 409-411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Okulambulula akabonero ka Setaani aka "the daily" ng'akabonero ka Kristo kwe kutendereza "Kristo ne katonda w'ensi eno mu kamwa kamu." Nga bwe beegamba nti bakkiriza Kristo, kyokka bekwatirira Balaba, era mu bikolwa byabwe bagamba nti, "Si omusajja ono, wabula Balaba." Eby'amazima ebyakiikirizibwa mu kirooto kya Miller ng'amayinja ag'omuwendo, era nga byalabisibwa bulungi mu bifaananyi ku mmeeza ebbiri ezzitukuvu, bye "ekitangaala ekinene" Miller kye yaweebwa, era kyagaanyiddwa mu Adventism.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Bagamba nti batendereza Kristo nga bakozesa akabonero ka Setaani, era bagamba nti bayimiridde ku musingi gwa Katonda, kyokka guba musingi ogw’obulimba oguleeta okulimbibwa okuzito eri bonna abeemirira ku nteekateeka y’enjigiriza eyakyamu eyo. Tewali kipya wansi w’enjuba, era Isirayiri ey’omu biseera bino etambulira mu bigere by’obunnabbi eby’Isirayiri ya kera.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> Ensonga emu etikka omwoyo gwange: obubuze obunene bw’okwagala kwa Katonda, obwafiiriddwa olw’okweyongera okuwakanyiza omusana n’amazima, n’obuyinza bw’abo ababadde bakola ennyo mu mulimu, aba, newankubadde nga waliwo obujulizi ku bujulizi, baakozesezza obuyinza okulwanyisa omulimu gw’obubaka Katonda gwe yatuma. Nnabalaga eggwanga ly’Abayudaaya ne mbabuuza nti, Tugwanira okuleka baganda baffe bayite mu kkubo eryo lye limu ery’okuwakanyiza kw’obuzibe bw’amaaso, okutuusa ku nkomerero y’ekiseera eky’okugezesebwa? Bwe wabaawo abantu abetaaga abakuumi ab’amazima era ab’eesigwa, abatasirika, abakaaba emisana n’ekiro nga balangirira okulabula Katonda kwe yawa, abo be Abadiventisiti b’Olunaku olw’Omusanvu. Abo abaafunye omusana omungi n’emikisa emirungi, aba, ng’e Capernaum, baayimuddwa okutuuka mu ggulu mu by’omukisa; balekebwe, olw’obutayitamu ntuuko, mu kizikiza ekifaanana n’obunene bw’omusana ogwabaweereddwa?

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> Njagala okubegayirira baganda baffe abaligenda okuŋaana mu Konferensi Enkulu okugondera obubaka obuwaiddwa eri Aba Lawodikiya. Mbeera y’obuzibe bw’amaaso gyebalimu ya kitalo! Ensonga eno mubadde mujjuukizibwaako emirundi n’emirundi, naye obutasiima bwammwe ku mbeera y’omwoyo gyemulimu tebwazama wadde okuluma emitima mu ngeri ey’amaanyi okuleeta enkyukakyuka. ‘Oyogera nti, Ndi mugagga, era nfuuse n’ebintu bingi, so sirina kye nneetaaga; so tomanyi nti oli munaku, era ow’okusaasirwa, era omwavu, era azibe mu maaso, era oli bwereere.’ Omusango ogw’okwekirimba guli ku makanisa gaffe. Obulamu bw’eddiini bw’abangi bulimba.” Manuscript Releases, voliyumu 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kaperenaumu” kyali ekibuga Yesu kye yalondako okubeera ekibuga lye.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> E Kaperunawumu Yesu yabeeranga mu biseera wakati w’obutambulanga bwe okugenda n’okudda, era ne kimanyikika nga ‘ekibuga kye ennyini.’ Kyali ku lubalama lw’Ennyanja ya Galiraaya, era nga okumpi n’ensalo z’ettale erirungi ery’e Genesareti, singa si nga kyali ku ttale eryo ddala. The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kristo yalonda Kaperunawumu nga bwe yali yalonda Yerusaalemi mu biseera eby'edda.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Era mutabani we ndimuwa ekika kimu, alyoke Dawudi omuddu wange abeerenga n’ettabaaza ennaku zonna mu maaso gange mu Yerusaalemi, ekibuga kye nasalako okuteeka erinnya lyange eyo. 1 Bassekabaka 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristo yalonda Obwadiventisiti ng’ekibuga kye mu 1844, era mu 1863, Obwadiventisiti bwali bumaze okuzzaawo ekibuga ‘Yeliko’, nga ky’akabonero k’obutebenkevu n’obugagga obw’e Lawodikiya. Nga bwe byali eri Isirayiri ey’edda, era bwe kityo eri Isirayiri ey’ebiseera bino. Obwadiventisiti bukiriza nti bo be bannansi b’ekibuga kya Katonda eky’enjawulo, naye baagaanye ‘ekitangaala ekikulu’ ekiwa obujulizi bw’obwannansi. Nga bwe kyali e Seero mu biro bya Eeri, Kofuni ne Finekaasi, Obwadiventisiti bujja kusalirwako omusango okusinziira ku ‘kitangaala ekikulu’ kye baawereddwa omukisa okukifuna.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> Mu abo abeeyita baana ba Katonda, obugumiikiriza obutono nnyo bwe bwalabiddwa, ebigambo ebikambwe bingi bye byogeddwa, n’okukolima kungi ennyo okukoleddwa ku abo abatali mu kukkiriza kwaffe. Abangi batunuulidde abo ab’amasinzizo amalala ng’abanyonoonyi abakulu, ate Mukama tabalaba bw’atyo. Abo abatunuulira bwe batyo ba memba b’amasinzizo amalala, balina okweetoowaza wansi w’omukono gwa Katonda ogw’amaanyi. Abo be basalira omusango bayinza okuba nga baafunye omusana mutono, n’emikisa emitono n’obuyinza obw’enjawulo butono. Singa baalina omusana ogw’abalala abangi b’amasinzizo gaffe gwe baalina, bandibadde nga bagenda mu maaso nnyo okusinga, era ne bayimiririra kukkiriza kwabwe eri ensi mu ngeri ennungi okusinga. Ku abo abeenyumiriza ku musana gwabwe, ate ne baleemererwa okutambuliramu, Kristo agamba, ‘Naye mbagamba nti, ku lunaku lw’okusalirwa omusango, Tiro ne Sidoni kiriba kyangu nnyo okusinga mmwe. Era ggwe, Kaperunaumu [Abadiventisti b’Olunaku olw’Omusanvu, abafunye omusana omungi], ogulinnyiddwa okutuuka mu ggulu [mu nsonga y’emikisa], olissibwa wansi mu kuzimu: kubanga singa ebikolwa eby’amaanyi ebyakoleddwa mu ggwe byandikoleddwa mu Sodomu, yandibeereddewo okutuusa leero. Naye mbagamba nti, eri ensi ya Sodomu, ku lunaku lw’okusalirwa omusango, kiriba kyangu nnyo okusinga ggwe.’ Mu kiseera ekyo Yesu n’addamu n’agamba, ‘Nkwebaza, Ai Kitange, Mukama w’eggulu n’ensi, kubanga okukisizza ebintu bino okuva eri ab’amagezi n’ab’abalina obwegendereza [nga bwe beebalirira bo bennyini], era n’obikkulidde abaana abato.’

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> Ate kaakano, kubanga mwakoze ebikolwa bino byonna, bw’ayogera Mukama, era ne njogera nammwe, nga nzukuka mu makya ne njogera, naye temuwulira; era ne mbayita, naye temwaddamu; kyennava nkola ennyumba eno, eyitibwa erinnya lyange, mwe mwesigaamu, n’ekifo kye nabawa mmwe ne bajjajjammwe, nga bwe nnakoze e Siiro. Era ndibagoba mu maaso gange, nga bwe nagoba ab’oluganda bammwe bonna, era n’ensigo ya Efulayimu yonna.

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Mukama atondedde mu ffe ebitongole eby’omugaso omunene, era biteekwa okuddukanyizibwa, si nga bwe baddukanya ebitongole eby’ensi, wabula nga mu nteekateeka ya Katonda. Biteekwa okuddukanyizibwa nga tuteeka mu maaso kitiibwa kye kyokka, okulaba nga mu ngeri zonna emmeeme eziri mu kuzikirira zisobola okulokolebwa. Eri abantu ba Katonda obujulizi bw’Omwoyo bubatuukiddeko, naye bangi tebaassaayo mwoyo ku kunenyezebwa, okulabula, n’emagezi.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> 'Muwulirize kaakano kino, mmwe bantu abasiru era abatategeera; mulina amaaso naye temulaba; mulina amatu naye temuwulira: Temuntya nze? bw’ayogera Mukama; temukankana mu maaso gange, nze eyateeka omusenyu okubeera ekkomera ery’ennyanja mu kiragiro ekitaggwaawo, nga ennyanja tesobola kulisukkirira; newakubadde ng’amayengo gaayo geekuusa ne geetabula, tegasobola kugiwangula; newakubadde nga gakuba eddoboozi, tegasobola kugiyitirira? Naye abantu bano balina omutima ogw’okuvumbunka era ogw’obujeemu; bajeemedde ne bagenda. Era tebagamba mu mitima gyabwe nti, Ka tutye Mukama Katonda waffe, atuwa enkuba ey’olubereberye n’ey’oluvannyuma mu kiseera kyayo; era atuterekera wiiki ezitegekeddwa ez’okukungula. Obutali butuukirivu bwammwe bwawusiza ebyo okuva gye muli, n’ebibi byammwe bibaziyiza ebirungi. . . . Ensonga y’omuweerera tebagisalira musango, naye bakula bulungi; ate n’eddembe ly’abaavu tebalisalira musango. Sijja kubabonereza olw’ebyo? bw’ayogera Mukama; omwoyo gwange tegujja kwezza ku ggwanga nga lino?'

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> Eriba nga Mukama alikakasibwa okugamba nti, ‘Tosabira bantu bano, so toyimusa kukaaba newakubadde okusaba olwabwe, so toyimirira ku lwabwe mu maaso gange: kubanga sirikuwuliriza’? ‘Kyava obutontome bw’emvula bukoomeddwa, so tewaabawo emvula ey’oluvannyuma. ... Tolina okuva mu kiseera kino okwogera gye ndi nti, Kitange, ggwe omukulembeze w’obuvubuka bwange?’ Review and Herald, Agusito 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Tujja kweyongera okwekenneenya "ekitangaala ekinene" ekyaweebwa eri William Miller ku kitabo ky'Okubikkulirwa mu kiwandiiko ekiddako.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Bwe Kristo yajja mu nsi okulaga eddiini ey’amazima ng’eky’okulabirako, era okuzza waggulu emisingi egisaanidde okufuga emitima n’ebikolwa by’abantu, obulimba bwali bubakwase nnyo ku abo abaali baalina omusana omungi ennyo, ne bataddamu okutegeera omusana, era tebaali na kwagala kulekera awo ennono ku lwa mazima. Baagaana Omuyigiriza ow’eggulu, ne bamussa ku musalaba Mukama w’ekitiibwa, baleme kulekerawo ennono zaabwe n’ebivumbulwa byabwe. Omwoyo gumu guno gulabikira mu nsi leero. Abantu bawenya okunoonyereza ku mazima, batya nti ennono zaabwe ziritabanguka, era enteekateeka empya y’ebintu eletebwe. Mu bantu mulimu obunafu obubaleetera okusobya bulijjo, era abantu mu butonde bayagala nnyo okugulumiza endowooza n’amagezi g’abantu, nga eby’Obwa Katonda n’ebitaggwaawo tebitegeerwa newaakubadde okusiimibwa.” Ebiragiro ku Mulimu gw’Essomero lya Ssabbiiti, omuko 47.

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