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# The Book of Daniel - Number Fifty

Ekitabo kya Daniel - Ennamba amakumi ataano

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Okuggulawo ebyama eby'obunnabbi bya Danyeri 8: Okubikkulirwa kwa Palmoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Mu Danyeri essuula ey’omunaana, Danyeri aweebwa ekyolesebwa eky’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli, era oluvannyuma awulira okwogeragana mu ggulu nga kulabirwamu ekibuuzo n’okuddamu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Ennyiriri 12 ezasooka zimiririra ekyolesebwa, ate ennyiriri 13 ne 14 zimanyisa ekyolesebwa ekirala. Nga bwe kiri n’ebigambo bibiri eby’Olwebbulaniya eby’enjawulo ebyombi ebivvunulwa nga "take away," n’ebigambo bibiri eby’Olwebbulaniya eby’enjawulo ebyombi ebivvunulwa nga "sanctuary," mu Danyeri essuula 8 mulimu era ebigambo bibiri eby’Olwebbulaniya eby’enjawulo ebyombi ebivvunulwa nga "vision."

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Mu nsonga ezikwata ku bigambo ebibiri ebyavvuunulwa nga "take away," abasaayansi b’eddiini ba Adventism bagamba nti ebigambo byombi bitegeezebwa ng’ "okujjawo." Bwe batuuka ku bigambo ebibiri ebyavvuunulwa nga "sanctuary," abasaayansi b’eddiini ba Adventism bagamba nti ebigambo byombi bitegeezebwa ng’ "ekifo ekitukuvu kya Katonda," era bwe batuuka ku bigambo ebibiri ebyavvuunulwa nga "vision," abasaayansi b’eddiini ba Adventism, nate, batassa bbeeyi ku njawulo eri wakati w’ebigambo byombi. Enjawulo eno yali ya mugaso eri Danyeri okutuuka n’okukozesa mu bugenderevu ebigambo by’Olwebbulaniya ebitali bimu nnyo, kale naffe tulina okulambulula enjawulo eno era ne tugikuuma. Ekigambo "vision," mu lunyiriri olw’ekkumi n’asatu kye kigambo ky’Olwebbulaniya "chazon," era kitegeeza ekirooto, okubikkulirwa, oba obubaka bwa nnabbi - ekwolesebwa.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Ekigambo “vision” kisangibwa emirundi kkumi mu Danyeri essuula munaana, naye kiyimirira ebigambo bibiri eby’Olwebbulayo eby’enjawulo. “Chazon,” ekiri mu olunyiriri kkumi na ssatu, kisangibwa era mu olunyiriri olusooka, n’emirundi ebiri mu olunyiriri olw’okubiri, naddala mu olunyiriri kkumi na ssatu, ne n’olumu mu olunyiriri kkumi na ttaano, kkumi na musanvu, n’amakumi abiri mu mukaaga. Mu mirundi kkumi mwe ekigambo “vision” kisangibwa mu Danyeri essuula munaana, emirundi musanvu kye kigambo “chazon,” ekitegeeza butereevu “ekyolesebwa.”

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Emirundi emirala esatu we kigambo "vision" kiboneka mu ssuula ey’omunaana eya Danieri, kye kigambo ky’Olwebbulaniya "mareh," ekitegeeza entunuuliro; oba okulabika. Mu ssuula ey’omunaana, ekigambo ky’Olwebbulaniya "mareh," kyavvuunulwa omulundi gumu si nga "vision," wabula nga "appearance," bityo ne kyanjula obulungi engeri ekigambo kino gye kitegeeza. Lwaki Danieri yakozesa ebigambo by’Olwebbulaniya ebiri eby’enjawulo, nga amakulu gaabyo gali kumpi nnyo okutuusa ne bavvuunula ne babitwala ng’ekigambo kimu? Kikulu?

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> Buli nteeko eri mu Kigambo kya Katonda erina ekifo kyayo, era buli mazima galina obuzito bwagyo. Ate oluzimba olutuukiridde, mu nteekateeka yaalwo ne mu kutuukirizibwa kwalwo, lulaga obujulizi eri Omutonzi waalwo. Oluzimba nga olwo, tewali magezi gasobola kulutekateeka wadde okulukola okujjako amagezi g’Ataggwaawo. Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Okuddamu ekibuuzo eky'okubiri kwe nti Yee, nti kikulu ddala lwaki Danyeri yafuula enjawulo, bwe kityo kiba obuvunaanyizibwa bw'omuyizi w'obunnabbi okunoonya okutegeera ekibuuzo ekyasooka, ekibuuza lwaki Danyeri yafuula enjawulo. Enjawulo ze yakola ku kigambo ekitaputiddwa nga 'sanctuary', n'ekigambo ekitaputiddwa nga 'take away', zirina ebivamwo eby'obutaggwaawo; kale lwaki waliwo ayinza okusuubira obukulu obutono ku kigambo ekitaputiddwa nga 'vision'? 'Buli nsonga entuufu' erina 'obukwatako bwayo' 'mu Kigambo kya Katonda', era ekosa ku 'nteekateeka y'obunnabbi', n'okutuukirizibwa kw'obunnabbi bwe 'kuteekeddwa mu nkola'.

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Bwe tutandika okulowooza ku kigambo "ekyolesebwa" mu essuula ey’omunaana, ensonga entuufu ekikwata ku bujulizi bwa Danyeri ye kumanya ani eyaddamu ekibuuzo ekiri mu Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’asatu, ng’agamba nti, "Okutuusa ku nnaku enkumi bbiri n’ebikumi bisatu; olwo ekifo ekitukuvu kiritukuzibwa."

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Waliwo ensonga entuufu ennya ezikwata butereevu ku Danyeri omutwe ogw’omunaana, ze ntegedde okwogerako. Omu ku zo kwe kuba nti okubonekerwa okw’Omugga Ulai kumanyiddwa ng’obunnabbi bw’ennaku ez’oluvannyuma, era kubeera akabonero k’“ebbumanyi” ery’ekitabo kya Danyeri, ekyaggulwibwa mu “ekiseera eky’enkomerero” mu 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> Waliwo obwetaavu obw’okwekenneenya ennyo Ekigambo kya Katonda. Okusukkirira ddala, Danyeri n’Okubikkulirwa biteekwa okuweebwa obwegendereza nga tekibaddeko mu byafaayo by’omulimu gwaffe. Tuyinza okwogera bitonotono ku nsonga ezimu ezikwata ku buyinza bwa Roma n’Obwa Papa, naye tusaanidde okukubiriza abantu okuteeka obwegendereza ku ebyo bannabbi n’abatume bye baawandiika nga baasikirizibwa Omwoyo wa Katonda. Omwoyo Omutukuvu ategese ebintu bwe bityo, mu okuwa obunnabbi era ne mu bintu ebiragiddwa, okutegeeza nti omuntu omukozesebwa asaanidde okusigala ng’atalabika, akwekebwa mu Kristo, ate Mukama Katonda w’eggulu n’etteeka lye bagulumizibwe.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> Soma ekitabo kya Danyeri. Jjukira, ekitundu ku kitundu, ebyafaayo by’obwakabaka ebyo ebyalagibwa eyo. Laba abakungu b’amawanga, amakiiko g’okuteesa, n’amagye ag’amaanyi; era otunuulire engeri Katonda gye yakola okussa wansi obugulumivu bw’abantu, n’assa ekitiibwa ky’omuntu mu nfuufu. Katonda yekka ye y’alagibwa ng’omukulu ennyo. Mu kwolesebwa kw’ennabbi alabibwa ng’asuula wansi omufuzi ow’amaanyi n’ayimirizaawo omulala. Alabisibwa ng’Omufuzi Omukulu w’obutonde bwonna, ng’ali ng’agenda okuteekawo obwakabaka bwe obutaggwaawo—Omukadde ow’ennaku, Katonda omulamu, ensulo y’amagezi gonna, Omufuzi w’ebiriwo mu kiseera kino, abikkula eby’omu maaso. Soma era otegeere nga omuntu bw’aba omwavu, omunafu, omumpi mu bulamu, asobya, era ow’omusango, bw’ayimusa omwoyo gwe mu bwereere.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> "Omwoyo Omutukuvu okuyitira mu Isaaya atutunuza eri Katonda, Katonda omulamu, nga kye kisinze okussaako omwoyo—eri Katonda nga abikkuliddwa mu Kristo. 'Kubanga omwana atuzaliddwa, omwana w'obulenzi atuweereddwa; n'obukulembeze bunaabeera ku kibegabega kye; era erinnya lye balimuyita Ekyewuunyisa, Omuteesa, Katonda Omuzira, Kitaffe Ataggwaawo, Omulangira ow'Emirembe' [Isaaya 9:6]."

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> Ekitangaala Danyeri kye yafuuna nga kiva eri Katonda kennyini kyawaŋŋangibwa okusingira ddala olw’ennaku zino ez’enkomerero. Okwolesebwa kwe yalaba ku mbalama z’Ulai ne Hiddekel, emigga eminene egy’e Shinar, kati biri mu kutuukirizibwa, era ebintu byonna ebyayogerwa mu bunnabbi binaaba bituukiridde mu bwangu.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> Tekerezza ku mbeera z’eggwanga erya Bayudaaya bwe bunnabbi bwa Danyeri bwawaibwa. Abaisirayiri baali mu buwaŋŋanguse, yeekaalu yaabwe yali yazikirizibwa, n’okuweereza mu yeekaalu kwali kuyimiriziddwa. Eddiini yaabwe yali esinziira ku mikolo gy’enteekateeka y’ebiweebwayo. Baali batwala ebirabika eby’ebweru ng’ebisinga obukulu, songa baali baweddeko omwoyo gw’okusinza kwa mazima. Okuweereza kwabwe kwali kwonooneddwa ennono n’enkola z’obupagani, era mu kukola emikolo gy’ebiweebwayo tebaalengera wala okuva ku kisiikirize okutuuka ku nsonga ennyini. Tebaategeera Kristo, ekiweebwayo eky’amazima olw’ebibi by’abantu. Mukama yakola n’aleeta abantu mu buwaŋŋanguse, era n’ayimiriza okuweereza mu yeekaalu, nti ebikolo eby’ebweru bireme okufuuka byonna mu ddiini yaabwe. Endowooza zaabwe n’enkola zaabwe byali biteekwa okulongoosebwa ne bivamu obupagani. Okuweereza okw’emikolo kwayimirira, okuweereza okw’omutima kuzuukirizibwe. Ekitiibwa eky’ebweru kyaggibwawo, eky’omwoyo kilabisibwe.

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> Mu nsi mwe baali mu buwaŋŋanguse, abantu bwe baakyukira Mukama nga beenenya, Ye yeebikkuliraabwe. Tebalina ekifaananyi eky’ebweru ekiraga okubeera kwe; naye ekitangaala ekyaaka eky’Enjuba ey’Obutuukirivu kyakumulika mu bwongo bwabwe n’emitima gyabwe. Bwe baakaabira eri Katonda mu kunyomebwa kwabwe n’ennaku, ebyolesebwa byawaebwa bannabbi be ne bibikkula ebigenda okujja—okumenyeka kw’abanyigirizanga abantu ba Katonda, okujja kw’Omununzi, n’okuteekebwawo kw’obwakabaka obutaggwawo. Manuscript Releases, ekitundu 16, 333-335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

Ensonga nti ekwolesebwa ery’omugga Ulai lyaweebwa ku nnaku ez’enkomerero, esaba omuyizi w’obunnabbi okuteekako amaanyi okutegeera ebyo bye lyalagula ku bintu ebyalabikirizibwa mu kwolesebwa. Ensonga z’obunnabbi ezikwatagana n’ekwolesebwa ery’omugga Ulai zaalongoosebwa “Omwoyo Omutukuvu,” mu byombi: mu kuweebwa kw’obunnabbi ne mu bintu ebyalabikirizibwa. Ebibera ku nnabbi bw’afuna ekwolesebwa, wamu n’ebintu eby’obunnabbi nnabbi by’alambulula, biteekwa okukebererwa nga tumanyi nti byombi bye bifaananyi eby’obunnabbi eby’ebyo ebirigenda okutuukirizibwa mu nnaku ez’enkomerero. Ekitundu ekyasooka kissaako nnyo amaanyi nti tulina okumanya nti Danyeri yali mu buddu bw’“ebbanga musanvu.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Danyeri akiikirira abo abategeera obuwambe bwabwe ku nkomerero y’ennaku ssatu n’ekitundu eza mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’emu, ne baddayo eri Mukama nga beenenya, ne batuukiriza okusaba okuli mu Ewalagiro essuula amakumi abiri mu mukaaga, ne bawawula eby’omuwendo okuva ku bitaliimu mugaso; era ne Mukama n’atuukiriza okusuubiza kwe okukuŋŋaanya abo abaasaasaanyiziddwa, nga yeebikkulira eri bo. “Ekintu ekikulu kye bassaako ebirowoozo,” olwo kiba “Katonda nga abikkuliddwa mu Kristo.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

"Amakulu" g'ekyolesebwa ky'Omugga Ulayi, n'engeri gye giyamba ku "nteekateeka" y'obubaka bw'obunnabbi "eyategekebwa" Kristo, ye "ensonga entuufu" esooka gye twafumiitirizaako mu bufupi, era ekitundu kye twayogerako kiraga nti ekigendererwa kyaffe ekikulu kiba "okubikkulirwa kwa Katonda," nga "kyabikkuliddwa mu Kristo." Mu Danieri essuula munaana, Kristo tayolesebwa nga bwe yayanjulibwa Isaaya, Isaaya bwe yalaga nti "erinnya lye linaayitibwanga Kyewuunyisa, Omuteesa, Katonda Omuzira, Kitaffe Ataggwaawo, Omulangira ow'Emirembe." Mu Danieri essuula munaana, Katonda ayolesebwa mu Kristo nga Palmoni, nga kitegeeza Omubalirizi Eyewuunyisa, oba Omubalirizi w'Ebyama.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Ekitufu ekyo kiragira nti "amakulu" g’erinnya "Palmoni" galina okunoonyezebwa, wamu n’engeri erinnya eryo gy’eyamba ku "entondeka" ne "enteekateeka" y’obunnabbi. Ekitufu eky’okusatu mu Essuula ey’omunaana eya Danyeri, ekisaanidde okumanyibwa, kye kino: mu ssuula eyo mwe mwateekebwawo empagi ey’ennyigiriza ey’esinga obukulu ey’ekibiina kya Millerite. Ejjinja ery’omuwendo erisinga okumasamasa erya Miller ryazuulibwa mu lunyiriri olw’ekkumi n’enna, era tusaanidde okunoonya okutegeera "amakulu" g’ekyo ekitufu ku "ekyolesebwa" eky’Omugga Ulai, ekiri mu ntera y’okutuukirizibwa kaakano.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Mu kirooto kya Miller, bwe kyateekebwa ku mmeeza eri mu makkati g'ekisenge kye, ekisanduku ne kimurika ng'enjuba; naye mu nnaku ez'oluvannyuma ekisanduku kiba kinene era kimurika emirundi kkumi okusinga bwe kyamurika bwe kyateekebwa okusooka ku mmeeza ya Miller. Kiki ekiri mu kwolesebwa kw'Omugga Ulai, okuliimu omusingi ogw'omu makkati ogw’ekibiina ky’aba Millerite, ekikuza ettangaaza ly’okuyigiriza okwo emirundi kkumi mu nnaku ez’oluvannyuma? Kiki ekibikkulirwa mu nnaku ez’oluvannyuma ekisatabikkulibwa mu kiseera eky’enkomerero mu 1798? Biki "eby’okutuukawo" eby’omu kwolesebwa kw’Omugga Ulai, Sister White by’agamba nti "biri kati mu ntambuza y’okutuukirizibwa?"

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Bwe tukungaanya mu butuufu ensonga ezisooka ssatu ez’amazima (ekibonekerwa kya Ulai, Kristo eyalabisibwa ng’Palimoni, n’omusingi omukulu ogw’enjigiriza), tusaanidde okuba beeteeseteese okukkiriza ekisinziro ekyangu ekinaakosa okunoonyereza kwaffe ku kibonekerwa eky’Omugga Ulai. Bwe gatereddwa wamu, amazima ago gabuulira abo abagala okulaba nti obubaka obwabikkulibwa mu 1798 bwali obubaka obwali "busibiddwa ku biseera." Nga tewali kitundu ky’obunnabbi obulagula ebiseera, obubaka bwa Miller tebandibaddewo.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Ensonga eya nnya erina kye ekwatako ennyo ku ssuula eno ye nti Abamilleraiti baaleeta obubaka obw’esinziira ku budde bw’obunnabbi. Okunyweza kino, Katonda yaalabisibwa mu Kristo, mu lunyiriri 13 ne 14, ng’Omubala Omuwuunyisa (Palmoni). Endowooza nti ekyolesebwa kyali kukoma ku kumanya kwokka nti 22 Okitobba 1844 ye y’enkomerero y’ennaku 2300 ez’olunyiriri 14, ye kukendeza obukulu bw’okubikkulirwa kwa Katonda okulabisibwa mu Kristo nga Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Abannyonnyozi b’eddiini ba Adventism bakoze n’obunyiikivu okuzikiza obukulu bw’ekibuuzo ekiri mu olunyiriri olw’ekkumi n’asatu mu ssuula ey’omunaana ey’ekitabo kya Danyeri, okuleeta ekirungo mu eddiiro lyabwe ery’engero, kye basazeewo nti kijja okukuuma abatalina buyigirize ab’amatwi agakunya, baleme okweralikirira ku mazima agakwata ku mugo ogw’omu makkati ogwa Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> Ekyawandiikibwa ekisinga ku byonna era nga kye kyafuuka omusingi n’essanda enkulu ey’okukkiriza kw’Adiventi kyali okulangirirwa nti, ‘Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; awo ekifo ekitukuvu kinaasanizibwa.’ [Daniel 8:14.] Ebigambo bino byali bimanyiddwa bulungi eri abakkiriza bonna mu kudda kwa Mukama okumpi. Mu mimwa g’abantu nkumi na nkumi obunnabbi buno bwaddiddwamu nga bubafuukira omulamwa gw’okukkiriza kwabwe. Buli omu yali amanyi nti ku bintu ebyalagaanibwa omwo we byesigamizibwanga ebisuubirwa byabwe ebisinga okumasamasa n’ensuubi zaabwe ez’omuwendo omunene. Ennaku ezo ez’obunnabbi zaalabibwa nga ziggwa mu kiseera ky’okugwa kwa makoola mu 1844. Nga bwe kyali mu nsi yonna ey’Abakrista, Abadiventi mu kiseera ekyo baalowooza nti ensi, oba ekitundu kya yo, kye kyali ekifo ekitukuvu. Baategeera nti okunazibwa kw’ekifo ekitukuvu kwe kunazibwa kw’ensi mu muliro gw’olunaku olukulu olw’enkomerero, era nti kino kijja kubaawo ku kudda kwa Kristo okw’okubiri. Bwe kityo ne bamaliriza nti Kristo alikomawo ku nsi mu 1844.

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> Naye ekiseera ekyateekebwawo kyali kiwedde, era Mukama yali tannalabika. Abakkiriza baamanya nti Ekigambo kya Katonda tekisobola kulemererwa; okutaputa kwabwe kw’obunnabbi kwalina kubaamu ensobi; naye ensobi yali wa? Abangi, nga batafumiitiriza, ne bagaana nti ennaku 2300 zaggwa mu 1844. Tewali nsonga eyasobola okuweebwa ku kino, okujjako nti Kristo teyajja mu kiseera kye baamusuubira. Baagamba nti singa ennaku z’obunnabbi zaabadde ziwedde mu 1844, Kristo andibadde adde okutukuza Ewatukuvu ng’atukuza ensi okuyita mu muliro; era kubanga teyajja, ennaku ezo tezaali ziwedde.

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> Okukkiriza ensalawo eno kyali kitegeeza kuleka engeri ey'edda ey'okubala ebiseera eby'obunnabbi. Ebyazuulwa byalaga nti ennaku 2300 zaatandika ng'ekiragiro kya Artaxerxes eky’okuzzaawo n’okuzimbirizawo Yerusaalemi kikatandika okukolebwako, mu nkomerero y'omwaka gwa B. C. 457. Bw’ekitwaliddwa ng’entandikwa, waaliwo obutereevu obutalimu kubuusabuusa mu kukwataganya ebintu byonna ebyalagirwa mu kunnyonnyolwa kw’ekiseera ekyo mu Danieri 9:25-27. Ebiwiiki nsanvu mu mwenda, emyaka 483 egyasooka ku 2300, byandituuse ku Masiya, Owaafukibwako amafuta; era okubatizibwa kwa Kristo n’okufukibwako Omwoyo Omutukuvu, mu A. D. 27, byatuukiriza bbulungi ddala ekiragiro. Mu wakati w’ekibiwiiki ekya nsanvu, Masiya yali agenda kusalibwawo. Emyaka esatu n’ekitundu oluvannyuma lw’okubatizibwa kwe, Kristo yabambibwa ku musaalaba, mu ntandikwa y’omwaka mu A. D. 31. Ebiwiiki nsanvu, oba emyaka 490, byali bya kukwata ddala ku Bayudaaya. Nga kino kiseera kiggwaawo, eggwanga lyakakasa okugaana kwaalyo Kristo olw’okunyigirizanga abayigirizwa be, ne batume ne beetooloola Ab’amawanga, mu A. D. 34. Nga emyaka 490 egyasooka mu 2300 gamaze, ne gasigala emyaka 1810. Okuva mu A. D. 34, okugattako emyaka 1810 kutuusa ku 1844. “Awo,” bwe yagamba malayika, “ekifo ekitukuvu kinaatukuzibwa.” Ebiragiro byonna ebyasooka eby’obunnabbi byali bituukiriziddwa mu biseera ebyateekebwako nga tewali kubuusabuusa. Nga tukwata ku kubala kuno, byonna byali bitegeerekeka era bikwatagana bulungi, okuggyako nti tewaalabika kintu kyonna ekyakwatananga n’okutukuza ekifo ekitukuvu ekyabaawo mu 1844. Okugaana nti ennaku zaakoma mu kiseera ekyo kyabanga kuviirako okuteeka ekibuuzo kyonna mu kavuyo, era kuleka ebifo ebyali bisimbiddwa ku kutuukirizibwa kw’obunnabbi okutalimu kubuusabuusa.

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> Naye Katonda yali akulembera abantu be mu kutambulira okukulu okw’Okudda kwa Mukama; amaanyi ge n’ekitiibwa kye byali bitambulira wamu n’omulimu, era teyakkiriza gukkomekere mu kizikiza n’okuggwaamu essuubi, ne guvumwa ng’entabuka ey’obulimba n’ey’obutaliimu magezi. Teyandirese ekigambo kye kibuutikirwa mu kubuusabuusa n’obutakakasa. Newaakubadde bangi baaleka okubalirira kwabwe okw’edda ku bibanga by’obunnabbi, ne bagaana obutuufu bw’olutambuliro olwasinziirizibwa ku ebyo, abalala tebaayagala kuleka bintu eby’okukkiriza n’obumanyirivu ebyawagirwa Ebyawandiikibwa n’obujulizi bwa Mwoyo wa Katonda. Baakkiriza nti baali bakkirizza amalamwa amatuufu ag’okutaputa mu kusoma kwabwe kw’obunnabbi, era nti kibaviirako okunyweza amazima ge baali bamaze okufuna, ne beeyongera mu ngeri eyo eemu ey’okunoonyereza mu Byawandiikibwa. Nga basaba mu ngeri ennywevu, ne baddamu okwekebeza ku kye baayimirirako, ne basoma Ebyawandiikibwa okuzuula ensobi yaabwe. Bwe baalaba nga tewali nsobi mu kubalirira kwabwe kw’ebibanga by’obunnabbi, ne batwalibwa okukebera ennyo ensonga y’ewatukuvu.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Mu kitundu kye kimu mwe kyategeerekebwa ekibonekerwa ky’Omugga Ulai, Sister White atutegeeza nti "waliwo obwetaavu bw’okunoonyereza okusemberedde nnyo ku Kigambo kya Katonda." Abakugu mu by’eddiini bajja kulaga ensonga ya "ebiseera eby’obunnabbi" mu kitundu ekyasooka ekiri mu The Great Controversy, nga bwe kiraga nti "ebiseera eby’obunnabbi" Sister White mwe alimitira okunnyonnyola kwe, ye bunnabbi etaano ebyalagiddwaamu mu bunnabbi bw’emyaka 2300. Bwe batyo, bagamba nti, obunnabbi buna ku byo bwogeddwako mu kitundu ekyo mu butongole. Naye "okunoonyereza okusemberedde nnyo" ku nsonga eno kulaga nti ekigambo "ebiseera eby’obunnabbi," mu ngeri ya bungi, mu byawandiiko bya Sister White, kisinga obutuufu kwe kutegeeza bunnabbi bubiri ebyali biteekwa okutuukirizibwa nga October 22, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Waliwo obunabbi bw’ebiseera butaano ebyenkanankana Gabulieri bye yalaga Daniyeri, nga bubadde mu kitundu ky’emyaka 2300. Ekisooka kyategeeza emyaka 49, lwe ‘enguudo n’olukomera byandizimbibwa mu biro eby’okutawaana.’ Ekyokubiri kyali okubatizibwa kwa Kristo oluvannyuma lw’emyaka 483 okuva ku ntandikwa ya 457 BC. Eky’okusatu kyali okubambibwa kwe ku musaalaba, ate eky’okuna kyategeeza ekiseera lwe Enjiri yandigendedde eri Ab’amawanga ku nkomerero y’emyaka 490 egyayawulirwa ddala eri eggwanga ly’Abayudaaya, ate ekyokutaano—era ekyokutaano kyokka—obunnabbi bw’ebiseera obwo bwaggwamu nga October 22, 1844. Obunabbi bw’ebiseera ebuna ebyasooka byaggwamu dda nga 1844 tennatuuka. Kale, Sister White ategeeza ki ddala bw’akozesa ekigambo ‘ebiseera by’obunnabbi’ mu bungi, ebyali biggwamu mu 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Nga ayogera ku kuggwaamu essuubi okwasooka kw'abayitibwa Millerites, alaga okuddamu kw'ekibuuzo ekyo:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> Nnalaba abantu ba Katonda basanyufu mu kusuubira, nga balindirira Mukama waabwe. Naye Katonda yateekateeka okubagezesa. Omukono gwe gwakisa ensobi eyali mu kubala ebiseera eby’obunnabbi. Abo abaali balindirira Mukama waabwe tebaazuula ensobi eno, era n’abasomeddusen nnyo abagaana ekiseera nabo tebaagiraba. Katonda yateekateeka nti abantu be basisinkanire okuggwaamu essuubi. Ekiseera kyayita, n’abo abaali balindirira Omulokozi waabwe nga basanyufu mu kusuubira ne balumwa emitima ne bagwaamu essuubi, naye abo abataagalanga okulabika kwa Yesu, wabula abaakkiriza obubaka lwa kutya, baasanyuka kubanga teyajja mu kiseera eky’okusuubirwa. Okukkiriza kwe baayogeranga tekwakwatanga ku mitima gyabwe newankubadde okutukuza obulamu bwabwe. Okuyitawo kw’ekiseera kwalaga bulungi mitima egyo. Bebaasooka okukyuka ne banyooma abo abaalina ennaku n’abaagwaamu essuubi, abaalagala ddala okulabika kw’Omulokozi waabwe. Nnalaba amagezi ga Katonda mu kukebera abantu be era okubawa ekigezo ekisunsula okuzuula abo abaddirira ne baddayo emabega mu kiseera ky’okukemebwa.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> Yesu n’eggye lyonna ery’omu ggulu beetunuulira mu kusaasira n’okwagala abo abaali balindiridde n’essuubi erisanyusa, nga baayagalira nnyo okulaba oyo gwe myoyo gyabwe gwayagalanga. Bamalayika baali babetoolodde okubagumya mu ssaawa y’okugezebwa kwabwe. Abo abaagaanyi okwaniriza obubaka obw’omu ggulu baasigibwa mu kizikiza, era obusungu bwa Katonda ne bwaka ku bo, kubanga tebaayagala kuwaniriza omusana gwe yabatumira okuva mu ggulu. Abo abeesigwa, abakkiddwamu essuubi, abataategeera lwaki Mukama waabwe teyajja, tebaasigibwa mu kizikiza. Nate ne bakulembeddwa okuddayo mu Baibuli zaabwe okunoonya ebiseera by’obunnabbi. Omukono gwa Mukama ne guggyibwayo ku nnamba, era ensobi ne nnyonnyolwa. Ne balaba nti ebiseera by’obunnabbi byatuuka mu 1844, era nti obujulizi obwo nyini bwe baali bawadde okulaga nti ebiseera by’obunnabbi byaggwa mu 1843, bwakakasa nti byandikomera mu 1844. Ebyawandiiko Ebisooka, 235-237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

‘Ebiseera eby’obunnabbi’ byali ‘ebiseera eby’obunnabbi’ ‘ebyatuuka ku 1844,’ nga Abagoberezi ba Miller baasooka okukkiriza nti byatuuka ku 1843. ‘Ebiseera eby’obunnabbi’ ebyatuuka ku 1844 byali ebiseera bisatu by’obunnabbi, era byonna byalabirizibwa ku bipande bya Habakkuku. Kimu ku biseera bisatu ‘kikoma ku’ 1844, ate ebirala ebibiri byatuuka ku Okitobba 22, 1844. Ennaku lukumi na bikumi bisatu n’amakumi asatu mu ttaano zatuuka ku lunaku olusooka ddala lwa 1844, ng’okuddirwamu essuubi okwasooka kw’Abagoberezi ba Miller kwe kwabaawo, era ne lyatandika ebbanga ery’okulwawo eryogerwako mu Habakkuku essuula ey’okubiri ne mu kifaananyi ky’abawala abawombeefu kkumi mu Matayo 25.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Ennaku 2300 ez’omu Danyeri essuula 8, ekitundu 14, zaatuuka ku October 22, 1844, era n’emyaka 2520 egya “emirundi musanvu” egyali ku bwakabaka obw’amaserengeta obwa Yuda ne gaggwa awo. Palmoni yeeyanjula ng’Omubala Omuwuunyisa mu kitundu ekya 13 eky’essuula 8 ya Danyeri, era “enkola” ne “enteekateeka” eby’obunnabbi bye yateekaawo oluvannyuma byalimu obunnabbi bw’ebiseera obuggattika, nga tebuba wansi wa kkumi.

We will begin to consider these truths further in the next article.

Tugenda okutandika okwekenneenya amazima gano okusingawo mu kiwandiiko ekiddako.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> Kristo yawadde ensi ekisomo ekirina okuwandiikibwa mu bwongo n’emmeeme. “Kino kye kirina obulamu obutaggwaawo,” yagamba, “okumanya ggwe Katonda omu yekka ow’amazima, ne Yesu Kristo gwe watuma.” Naye Ssetaani akolera ku bwongo bw’abantu, ng’agamba nti, Mukoze kino oba kiri, mujja kuba ng’abakatonda. Ng’akozesa okuteesa okw’obulimba, yatuusa Adamu ne Eva okubuusabuusa ekigambo kya Katonda, ne bakisikiriza n’ennongoosereza eyaleeta okusobya n’obutagonda. Era okuteesa kwe okw’obulimba kukola leero kye kwe yakola mu Edeni. Bwe yajja mu nsi yaffe, Kristo yalonda abavubi abetoowaze okubeera omusingi gw’ekkanisa ye. Eri abayigirizwa bano yagezaako okunnyonnyola engeri y’obwakabaka bwe n’omulimu gwe yatumibwa okukola. Naye obutegeera bwabwe obutono bwamuwa ekkomo. Baali bamaze ebbanga bawuliriza ebigambo by’Abawandiisi n’Abafalisaayo; kwe kivaawo nti ebingi ku byo bye baali bakkiriza byali si bya mazima. Era newaakubadde nga Kristo yalina ebintu bingi bye yandibagambye, tebaasobola kuwulira bingi ku byo bye yali yeegomba okubategeeza.

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> Kristo asanga ab’eddiini b’omu kiseera kino bajjudde nnyo ebirowoozo ebikyamu okutuusa nga tewali kifo mu birowoozo byabwe eri amazima. Mu by’okusomesa bye bawa, abayigiriza bagattaamu ebirowoozo by’abawandiisi abatakkiriza Katonda. Bwe batyo basize ebisagwa mu birowoozo by’abavubuka. Bawaayo ebirowoozo ebitasaanidde kwanjulirwa abato newankubadde abakadde, nga tebalowooza ku nsigo ki gyebasiga, newaakubadde ku mwero gwe banaateekwa okukunganya nga ekyavaamu. Review and Herald, Jjulaayi 3, 1900.

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