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# The Book of Daniel - Number Fifty-Four

Ekitabo kya Danyeri - Ennamba amakumi ataano mu nnya

Unveiling the Last Days: Daniel’s Quest for Understanding

Okubikkula ennaku ez'enkomerero: okunoonya kwa Danyeri okw'okutegeera

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Twalekera awo mu kiwandiiko kyaffe ekyasembyeyo n’omutundu oguggye mu Prophets and Kings, we Sister White yategeeza nti Danyeri yali anoonya ‘okutegeera enkolagana eriwo wakati w’obuwambe bw’emyaka nsanvu, nga byalangiiriddwa okuyita mu Yeremiya, n’emyaka enkumi bbiri n’ebikumi bisatu, era mu kwolesebwa yawuulira omugenyi ow’omu ggulu ng’alangirira nti emyaka egyo gijja okusooka okuyitawo nga tekunnabaawo okutukuza ekifo ekitukuvu kya Katonda.’

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> Mu kwolesebwa okulala omusana ogw’eyongera gwasuulibwa ku bintu eby’omu biseera eby’omumaaso; era ku nkomerero y’okwolesebwa kuno Danyeri yawulira ‘omutukuvu omu ng’ayogera, era omutukuvu omulala n’agamba omutukuvu oli eyayogeranga nti, Okwolesebwa kuno kulimala bbanga ki?’ Danyeri 8:13. Omuddamu ogwaawa nti, ‘Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kiritukulibwa’ (olunyiriri 14), gwamujjuza okusoberwa. Mu bunyiikivu yanoonya amakulu g’okwolesebwa. Teyasobola kumanya enkolagana wakati w’obuddu bw’emyaka ensanvu, nga bwe byalagulwa okuyitira mu Yeremiya, n’emyaka enkumi bbiri mu bikumi bisatu gye yawulira mu kwolesebwa omugenyi ow’omu ggulu ng’ategeeza nti zijja okuyitawo nga tekunnatukuzibwa ekifo ekitukuvu kya Katonda. Malayika Gabuliyeri yamuwa okunnyonnyolaamu ekitundu; naye bwe nnabbi yawulira ebigambo bino, ‘Okwolesebwa ... kulibanga kwa nnaku nnyingi,’ n’azirika. ‘Nze Danyeri nazirika,’ bw’awandiika ku by’amutuukako, ‘ne mbalwala ennaku entonotono; oluvannyuma ne nnyuka ne nkola emirimu g’eky’obukabaka; era ne nkyewuunya olw’okwolesebwa, naye tewali yategeera.’ Ennyiriri 26, 27. Bannabbi n’Abakabaka, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Abawagizi ba Miller tebaatuuka ku kutegeera okutuukiridde ku bubaka obw’ensibuko bwe baabuulira. Bwe yatuuka ekiseera nga Empologoma ey’ekika kya Yuda eyanonya okuwa okunnyonnyola okusingawo ku "ebiseera musanvu," ne bagwa mu mbeera ya Lawodikiya, era oluvannyuma lw’emyaka musanvu ne bagaana ddala ddala omusana ogw’"ebiseera musanvu." Tebaalaba obukwatagana obujjuvu wakati w’emyaka ensanvu n’emyaka 2300, kye Danyeri yafuba nnyo okutegeera. Danyeri akiikirira abantu ba Katonda ab’ennaku ez’enkomerero.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Okuleka ettaka liwummulize Ssabbiiti zaalyo kyali ekitundu ky’endagaano eyaawa Israeri ey’edda, nga kirimu etteeka ery’okuwummuza ettaka buli mwaka ogw’omusanvu. Endagaano eyo yalimu emizinga g’emyaka musanvu egyaddibwamu emirundi musanvu. Yalimu n’okuyimbulwa n’okuzza eby’obugagga n’abaddu mu bifo byabyo ku nkomerero y’emizinga musanvu gy’emyaka musanvu (emyaka 49) mu mukolo oguyitibwa Yubile. Abayudaaya tebaagondera ebyo eby’endagaano, era mu 2 Chronicles kiraga nti emyaka nsanvu egy’obuddu, mwe yayogerako nnabbi Yeremiya, gy’egyalinga okusasula olw’emyaka 490 egy’okujeemera egyaliwo emabega. Mu myaka 490, singa Israeri ey’edda yabadde agondera ebiragiro eby’omu ndagaano nga bwe byateekebwawo mu Levitiko 25, wandibaddewo omugatte gw’emyaka 70 mwe ettaka liwummulidde. Omwaka ogw’omu Bayibuli guwera ennaku 360, era 360 bwe gukubibwa emirundi 7 (“emirundi musanvu”) gufuuka ennaku 2,520.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Emyaka nsanvu gigattiddwa ddala n’okuwummula kw’ettaka, era ekyo kyegattiddwa ddala ne “emirundi musanvu.” Danyeri yali anoonyereza “okutegeera enkwatagana” ey’“obutwalibwa mu buwaŋŋanguse okumala emyaaka nsanvu,” “eri emyaaka enkumi bbiri mu bikumi bisatu,” “nga tekunnaba kutukuzibwa Ewatukuvu lya Katonda.” Noolwekyo yali anoonyereza okutegeera enkwatagana ya “kwolesebwa kwa chazon” ne “kwolesebwa kwa mareh.” Tekisoboka kutegeera enkwatagana eyo, nga tokkiriza okuwummula kw’ettaka mu Eby’Abaleevi amakumi abiri mu ttaano n’amakumi abiri mu mukaaga, wamu n’“obutwalibwa mu buwaŋŋanguse okumala emyaaka nsanvu” okwogerwako Yeremiya. Bw’oba tokkiriza nti “emirundi musanvu” limeerera ekiseera ky’obunnabbi eky’“emyaaka enkumi bbiri mu bikumi bitaano mu amakumi abiri,” toba mu bo abakiikirirwa Danyeri mu nnaku ez’oluvannyuma. Abagoberezi ba Miller baakikkiriza nti “emirundi musanvu” kyali obunnabbi bw’ebiseera, naye Abadiventisi tebakikyakkiriza.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Danyeri, nga bannabbi bonna bwe batyo, alaga abantu ba Katonda ku nkomerero y’ensi, era ebigambo bya Sister White ebikwata ku kwegomba kwe okutegeera enkwatagana wakati w’emyaka ensanvu (“emirundi musanvu”) n’emyaka enkumi bbiri ne bikumi bisatu, byimirira kwegomba abantu ba Katonda ab’ennaku ez’oluvannyuma kwe balina okubeera nakwo. Nga bwe kyayogeddwa mu biwandiiko ebyasooka, tewali mazima agalagiddwa ku bipapa bya 1843 ne 1850 agatagirwa butereevu (emirundi mingi) mu byawandiikibwa bya Sister White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Amayinja ag’omuwendo ga Miller gajja okwaka emirundi kkumi okusinga mu okukaaba kw’ettumbi ly’ekiro mu nnaku ez’enkomerero, era mu ngeri eyo, amayinja ago gakiikirira ekigezo eky’enkomerero eri abawala b’Adiventisimu. Amayinja ago ge mazima g’omusingi agalabirizibwa ku bipande bya Habakkuku, era n’amayinja ag’omu kisanduku agaaterekebwa ku mmeeza wakati mu kisenge kya Miller. Ekigezo ky’omusingi kye kigezo eky’enkomerero; ate n’obuyinza bw’Omwoyo gw’Obunnabbi nabwo bwe kigezo eky’enkomerero. Okugaana amazima g’omusingi, agagererwa ng’amayinja ag’omuwendo mu kirooto kya Miller, kye kuba okugaana Omwoyo gw’Obunnabbi mu kiseera kimu.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> Obulimba obusembayo bwa Sitaani bujja kuba kufuula obujulirwa bwa Mwoyo wa Katonda nga tebuliiko kye bukola. "We awatali kwolesebwa, abantu bazikirira" (Engero 29:18). Sitaani anakolera mu bukugu n’amagezi, mu ngeri ez’enjawulo era n’okuyita mu mikutu egy’enjawulo, okukankanya obwesige bw’abasigaddewo ba Katonda mu bujulirwa ob’amazima. Anaaleeta ebyolesebwa eby’obulimba okubakyamya, era anaagattagatta eby’obulimba n’ebya mazima, okutuusa abantu ne babinyooma ne balowooza nti buli kintu ekirina erinnya ly’ebyo by’olesebwa kye kika ky’obusirusiru obw’eddiini; naye emyooyo emyesimbu, nga egerekeranya eby’obulimba n’ebya mazima, gijja kusobola okubaanukanya wakati w’ebyo. Selected Messages, volume 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Kati tukwogerako ku kweyongera kw’obumanyi okwabaawo mu byafaayo by’Abamillerite okuva mu 1798 okutuuka mu 1844, naye tukizuula nti newankubadde Abamillerite baali b’amazima mu nkozesa y’obunnabbi, baalimitirizibwa ebyafaayo mwe baayimusizibwa. Kati tuli mu nnaku ez’oluvannyuma, era mu mulembe ogw’enkomerero (ogw’okuna) ogwa Adiventizimu. Mu kiseera kino, Adiventizimu enyigiziddwa nnyo enjigiriza z’ennono n’obuwangwa (amayinja ag’omuwendo ag’obulimba) okutuusa nti tekyamanyi ebyali amazima ag’ensibuko. Obutamanya ebyo by’amazima kibuziza Adiventizimu okutegeera obukulu bwabyo, era kikola ebiragiro ebiddibwamu emirundi mingi eby’okukuuma n’okuterekerawo ebyo by’amazima nga tebina makulu.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Nga tetunnayongera mu maaso nnyo mu kunnyonnyola kwa Gabuliyeri ku kyolesebwa eky’omugga ogwa Ulai, tujja kutunuulira bimu ku nsonga ezikwatagana n’amazima ag’omusingi n’obuyinza bw’Omwoyo ogw’Obunnabbi. Abannonyezzi b’eby’eddini ab’omu kiseera kino bagamba nti ekyawandiikibwa ekiddako kiraga nti obunnabbi obw’ebbanga obuwanvu ennyo mu Bayibuli bubeera emyaka enkumi bbiri mu bikumi bisatu.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Obumanyirivu bw’abayigirizwa abaabuulira ‘enjiri ey’Obwakabaka’ mu kujja okusooka kwa Kristo bwafaanagana n’obumanyirivu bw’abo abaalangirira obubaka bw’okudda kwe okw’okubiri. Era nga bwe baatambula nga babuulira nti, ‘Obudde bumaze okutuukirira, Obwakabaka bwa Katonda buli kumpi,’ bwe batyo ne Miller n’abo be yakolagananga ne bo baalanga nti ekiseera ekiwanvu ennyo era ekisembayo eky’obunnabbi ekiragiddwa mu Bayibuli kyali kigenda okuggwaawo, nti okusalira omusango kwali kumpi, era Obwakabaka obutaggwaawo buligenda kuleetebwa. Okubuulira kw’abayigirizwa ku nsonga y’obudde kwasimbibwa ku nsabbiiti nsanvu eza Danyeri essuula 9. Obubaka obwaweebwa Miller n’abo be yakolagananga nabo bwalangirira okuggwawo kw’ennaku 2300 eza Danyeri 8:14, mwe musangibwa ensabbiiti nsanvu nga kitundu kyazo. Okubuulira kwa buli omu kwasimbibwa ku kutuukirizibwa kw’ebitundu eby’enjawulo eby’ekiseera ekimu ekinene eky’obunnabbi.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> Nga abayigirizwa abaasooka, William Miller n’abo be yakolagana nabo bennyini tebaategeera mu bujjuvu obukulu bw’obubaka lwe baali batwala. Ensobi ezali zimazeewo ebbanga mu Kkanisa zaabaziyiza okutuuka ku ntegeera entuufu ey’ensonga ey’omugaso mu buwandiike bw’obunnabbi. Kale, newankubadde baabuulira obubaka Katonda bwe yabakwasizza okulutuusa eri ensi, naye olw’okutategeera bulungi amakulu gaabwo ne balemesebwa essuubi. Empaka Enkulu, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Ekitundu kigamba nti, "Miller ne banne baalangira nti ekiseera ky’obunnabbi ekisinga obuwanvu era eky’enkomerero ekyalagibwa mu Bayibuli kyali kinaatera okuggwawo," era abayigirize b’eddini bagamba nti ekiseera ky’obunnabbi ekisinga obuwanvu era eky’enkomerero kye emyaka enkumi bbiri n’ebikumi bisatu. Bongerako ne bagamba nti kino kye Sister White ye alaga mu kitundu kino, kubanga, bagamba, ayogera butereevu ku kiseera ky’emyaka enkumi bbiri n’ebikumi bisatu. Tebalaba bukwataganye bwonna wakati w’emyaka ensanvu n’ekiseera ky’emyaka enkumi bbiri n’ebikumi bisatu. Tebalaba ekitangaala Daniyeri kye yali anoonyereza okutegeera.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White yali Millerite, era yamanya obubaka obwateekebwa ku chaati ya 1843 ey’abapioneeri, n’echaati ya 1850 ey’abapioneeri eyasindikibwa F. D. Nichols. Chaati ya 1850, eyakolebwa Nichols, yategekebwa mu nnyumba ya Nichol mu kiseera kimu ddala nga James ne Ellen White baali babeera wamu ne Nichols. Ekiseera eky’obunnabbi ekisinga obuwanvu mu Baibuli, ekiragibwa ku chaati ezo zombi, si emyaaka enkumi bbiri n’ebikumi bisatu, wabula “emirundi musanvu,” egyogerwa mu Levitiko 26.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Okugamba nti ekyawandiikibwa ekyasooka kye kulambulula okwaluŋŋamizibwa nti emyaka enkumi bbiri n’ebikumi bisatu ge kiseera ky’obunnabbi ekiwanvu ennyo era ekisembayo, kifuula ebyawandiikibwa bya Sister White nga bivuganya byennyini. Singa yakkiriza ebyo abakugu mu by’eddiini bye bagamba ku kitundu kino, kale kitegeeza ki nga awagira ebipande ebinyweza ‘emirundi musanvu’?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> Ndabye nti chaati eya 1843 yakulembeddwa n’omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yabadde ayagala zibeere; nti omukono gwe gwali waggulu era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyamu omukono gwe. Ebiwandiiko Ebyasooka, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Abo abagala okukuuma ennono zaabwe n’ebyenfumo bayinza okwogera nti ku kyapa kya 1843, Mukama yabikka omukono gwe ku nsobi ey’"ebbanga emirundi musanvu", okutuusa lwe yaggyako omukono gwe mu kiseera ekyaddirira. Ekizibu ku nsonga eyo kiri nti Mwannyina White yalaga ekiseera Mukama lwe yaggyako omukono gwe ku mibalo; omukono gwe gwaggibwako nga tekunnatuuka ku October 22, 1844, amangu ddala oluvannyuma lw’okwenakuwaza okwasooka. Mu bujulizi bwe ku kibaddewo ekyo, yalaga ensobi eyalongosebwa, era kirabika bulungi nti ensobi eyo teyali "ebbanga emirundi musanvu".

> “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, 237.

> Abo abeesigwa, abaawanguddwa essuubi, abaatayinza kumanya lwaki Mukama waabwe teyajja, tebasigala mu kizikiza. Era ne bakulemberwa okuddamu okutunuulira Bayibuli zaabwe okunoonyereza ku biseera eby’obunnabbi. Omukono gwa Mukama ne guggyibwawo ku mibalo, era ensobi ne yategeerekeka. Ne balaba nti ebiseera eby’obunnabbi byatuukira mu 1844, era nti obujulizi bumu bwe baali babwanjulidde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwe bwakakasa nti byandamalira mu 1844. Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Omukono gwa Mukama "gwaggyibwako ku bibalo, era ensobi n’ennyonnyolwa," ne bategeera "nti obujulizi bwennyini bwe baali bawadde okulaga nti ebiiseera eby’obunnabbi byakoma mu 1843, bwakakasa nti byandikomye mu 1844." Ebiiseera eby’obunnabbi ebyasooka okulowoozebwa nti byakoma mu 1843, biragiddwa ku chaati ya 1843, era eno ye chaati buli omu ku b’abuulizi ba Millerite 300 gye baakozesa. Ebiiseera eby’obunnabbi ebiragiddwa ku chaati eyo ng’ebyalagibwa nga byakoma mu 1843, byali: emyaka 2300 gya Danyeri essuula 8, olunyiriri 14; emyaka 2520 gya Leevitiko 26; n’emyaka 1335 gya Danyeri 12. Oluvannyuma lw’okusuulirwa essuubi okwasooka, Mukama n’aggyamu omukono gwe ku nsobi, era ab’e Millerite ne bategeera nti obujulizi bwennyini obwalaga okuggalwawo kw’ebiiseera eby’obunnabbi mu 1843, bwakakasa nti ebyo byaggwa mu 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Ekifaananyi kya 1850 kyakolebwa mu 1850, era ne kitandika okutundibwa mu Jjanwali wa 1851. Ellen White yawandiika nti ekifaananyi ekyo naakyo kyali okutuukirizibwa kw’ebyawandiikibwa mu Habakuku, nga bwe yali yawandiise ku kifaananyi kya 1843. Ekifaananyi ekyo era kyakiikirira ekiseera ekya obunnabbi ekiwanvu ennyo, ng’ekyitibwa ‘emirundi musanvu’ mu Leevyika essuula 26.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Nalaba nti Katonda yali mu kufulumizibwa kwa chaati eya Ow’oluganda Nichols. Nalaba nti mu Bayibuli mulimu obunnabbi obukwata ku chaati eno, era ssinga chaati eno yateekebwawo eri abantu ba Katonda, ssinga emala omu, emala n’omulala; era ssinga wabaawo omu ayetaaga chaati empya eyasiigwako langi ku kipimo ekinene, bonna bagyetaaga mu ngeri y’emu.” Manuscript Releases, Voliyumu 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Okugamba nti ebigambo bya Mwannyinaffe White ebigamba nti Abamillerite "baalagaza nti ekiseera eky’obunnabbi ekisinga okuba empanvu era ekisembayo ekiragibwa mu Bayibuli kyali kumpi okuggwawo," bituufu, kubanga ddala bwe batyo bwe baakola. Okugamba nti "ekisinga okuba empanvu" "ekiseera eky’obunnabbi" kye myaka 2300, kifuula obujulizi bwa Mwannyinaffe White okukontana n’obwo bwenka, era n’ebiwandiiko by’ebyafaayo. Okukkiriza eyo emboozi ey’obulimba kwe kukkiriza obulimba, era mu nnaku ez’enkomerero abo abasalawo okukkiriza obulimba bakikola kubanga tebaagala mazima.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu teyakola kyamagero nga yeeyingizaamu ekiziyiza obulumi eky’obwannakatonda okumusobozesa okuyitamu okubonaabona kw’omusalaba. Yesu yabonaabona n’obubonaabona obw’obwannakatonda, obusukkiridde ddala ku buli kyonna ku kitonde kye kisobola okugumiikiriza. Naye abantu baatondedwa mu kifaananyi kye, era okutegeezebwa okuva eri Katonda kutulaga nti abantu balina okuwangula nga bwe yawangula. Ekyamukkiriza Kristo okugumiikiriza okubonaabona kw’omusalaba kyali ekirungo kye yalina, era ne bantu bakirina.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Nga tutunuulira Yesu, Omutandisi era Omumaliriza w’okukkiriza kwaffe; ey’olw’essanyu eryaateekebwa mu maaso ge yagumiikiriza omusalaba, ng’anyooma ensonyi, era n’atudde ku mukono ogwa ddyo ogw’entebe ya Katonda. Abaebbulaniya 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yesu yagumiikiriza okubonaabona kw’omusalaba, kubanga yalina ekigendererwa ekyateekebwa mu maaso ge, era ffe twatondebwa mu kifaananyi kye, ne bwe kityo tuli abantu abasukumibwa ebigendererwa. Kiri mu ngeri gye twatondebwaamu. Obanga twagambibwa nti si kya mugaso okutegeera emisimbu gy’Obwadiventisiti, tujja okubeeranga nga tewali ky’kitusindika okukikola nyini. Ensindikiriza yokka ey’obwa Katonda, Mwoyo Omutukuvu gy’ayinza okuzuukusa okusobola okuwangula embeera eyo ey’e Lawodikiya, ye okwagala amazima. Okwagala amazima kujja kukemebwa olw’okubaawo kw’empisa n’ennono ezangu ezateekebwawo okusanyusa amatu gaffe agakunya. Obanga, mu kuterera kwaffe okwa Lawodikiya tetulina kwegomba okutegeera amazima ffe bennyini, tujja kubula. Wano we kyimiridde Obwadiventisiti leero.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Danyeri y'ekyokulabirako eri abantu ba Katonda ab’ennaku ez’oluvannyuma, abanoonya okuyitira mu Kigambo eky’obunnabbi okutegeera enkwatagana wakati w’okutwalibwa mu buwaŋŋanguse okumala emyaka nsanvu n’obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu. Okulaga nti obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu bwe kiseera ky’obunnabbi ekiwanvu ennyo era eky’enkomerero kye kugaanira amazima ag’ensibuko ag’Adiventisimu, era mu kiseera kye kimu okugaana obuyinza bw’Omwoyo gw’Obunnabbi. Okugamba nti bwe baayanjula Abamillerite ekiseera ky’obunnabbi ekiwanvu ennyo era eky’enkomerero kyali emyaka enkumi bbiri n’ebikumi bisatu, kye kugaanira obujjulizi bw’ebyafaayo.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Tetulina kyetutya ku biseera eby’omu maaso, okuggyako nga tweyerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel yajja okuwa Danyeri okutegeera ebyolesebwa byombi “mareh” ne “chazon” era n’alagira Danyeri abyawulire mu magezi ge ebyolesebwa byombi, newaakubadde nga mu lwatu byalina enkolagana ey’obunnabbi. Ekyolesebwa kyakwatamu obwakabaka obwogerwako mu bunnabbi bwa Bayibuli mu ssuula musanvu n’omunaana, nga byali kuddamu era okugaziya obwakabaka bwebumu obuli mu ssuula ey’okubiri. Amakuru gano gaalimu n’okwogeragana okw’omu ggulu okwalaga ekyolesebwa ekimu ng’okulinyirira wansi ekifo ekitukuvu kya Katonda n’abantu be, n’eky’ekirala ng’ekiraga omulimu ogw’okuzzaawo abantu n’ekifo ekitukuvu.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Nga Gaabiriyeri bwe yaleeta ennyinyonnyola eyafuuka oluvannyuma omutima gw’obubaka obwabuulibwa aba Millerites, waaliwo enkolagana wakati w’ebyolesebwa ebiri, enkolagana eno eyetaagibwa okutunuulibwa abo abatuukiriza ekiragiro eky’okukyawula ennyinyonnyola mu bwongo. Omu ku byawukana kiragibwa mu bigambo bibiri ebivvuunulwa byombi ‘determined’.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

> Wiiki nsanvu zaateekebwawo ku bantu bo n’ekibuga kyo ekitukuvu, okumaliriza obujeemu, n’okumalawo ebibi, n’okukola okusaasizibwa olw’obutali butuukirivu, n’okuleeta obutuukirivu obutaggwaawo, n’okuzibira wansi ebyolesebwa n’obunnabbi, era n’okusiiga amafuta Ekitukuvu Ennyo. Kale omanye era otegeere nti okuva lwe walivawo ekiragiro okuzzaawo n’okuddamu okuzimba Yerusaalemi okutuuka eri Masiya Omulangira, wabeewo wiiki musanvu, era ne wiiki nkaaga mu bbiri; oluguudo linaazimbibwa nate, n’ebbugwe, newankubadde mu biro eby’ekizibu. Era oluvannyuma lwa wiiki nkaaga mu bbiri Masiya anattibwa, naye si lwa ye yennyini; era abantu b’omulangira alijja banaazikiriza ekibuga n’yeekaalu; n’enkomerero yaakyo eribeera n’amataba, era okutuusa ku nkomerero y’entalo amatongo gaateekebwawo. Era anaanyweza endagaano n’abangi okumala wiiki emu; era wakati mu wiiki anaakomya ssaddaaka n’ebiweebwayo, era olw’okunyikira kw’ennyinyala alifuula amatongo, okutuusa ku nkomerero ey’okumalirizibwa, era ekyaasalibwawo kinaafukibwa ku w’amatongo. Danyeri 9:24-27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Wiiki amakumi musanvu (emyaka ebikumi bina mu amakumi mwenda) zisaliriddwa ku bantu n’ekibuga ekitukuvu. Ekigambo ekyavvuunulwa “determined” kitegeeza “okusalako”, era ekigambo kino kimanyisa ekiseera oba ekiseera eky’okugezesebwa eri Abayudaaya ne Yerusaalemi. Kino era kyakiikirira ekiseera ky’obujeemu ekyaleeta okuzikirira kwa Yerusaalemi n’okutwalibwa mu buwaŋŋanguse okumala emyaka nsanvu. Emyaka ebikumi bina mu amakumi mwenda ne gissalirwawo, nga bitandikira ku kiragiro eky’okusatu. Emyaka ebikumi bina mu amakumi mwenda egyasooka egy’obujeemu gyaleeta okulumba okusatu kwa Nebukadduneeza, okuzikirizibwa okusembayo kwa Yerusaalemi, era n’okusaasaana n’okutwalibwa mu buwaŋŋanguse okumala emyaka nsanvu kwa Isirayiri ennyini mu Babulooni ennyini.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Ekiragiro ekyasooka kyategeeza okukoma kw'obuwambe era ne kyategeeza entandikwa y'omulimu ogw'okuddamu okuzimba Yerusaalemi. Ekiragiro eky'okusatu kyategeeza entandikwa y'emyaka 2300. Okutuuka kwa malayika asooka kwategeeza okukoma kw'obuwambe bwa Isirayiri ow'omwoyo mu Babulooni ow'omwoyo, obwamala emyaka 1260, era ne kwategeeza entandikwa y'ekiseera ky'emyaka 46, nga Kristo yakozesa Abamileraiti okufuluma mu buwambe ne bazimba yeekaalu ey'omwoyo.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Ekigambo ekivunulwa emirundi ebiri nga "determined" mu nnyiriri amakumi abiri mu mukaaga n’amakumi abiri mu musanvu kye "charats", era kitegeeza "okulumya" ne "ekiragiro". Kyalangirirwa mu bubaka bw’obunnabbi nga "kiragiddwa" nti Obwa Papa bwandifuna "ekiwundu" ekitta, ku nkomerero y’ekiruyi ekyasooka. Kye kigambo kye kimu Daniyeri ky’akozesa mu ssuula kkumi n’emu, olunyiriri amakumi asatu mu mukaaga.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeeyimusa, era alyeekulumbaza okusinga buli katonda, era anaayogera ebigambo ebyewuunyisa ku Katonda ow’abakatonda, era alibeera mu buwanguzi okutuusa nga ekiruyi kinaatuukirizibwa: kubanga ekyo ekyasalibwawo kijja kukolebwa. Danyeri 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Mu mutundu ogwa amakumi asatu mu mukaaga, "kabaka" ye obufuzi bwa Papa. Obufuzi bwa Papa bwateekwa okutumbuka okutuusa mu 1798, lwe bwafuna ebbwa eritta. Awo "obusuungu" obusooka bwateekwa "okutuukirizibwa," kubanga "obusuungu" obwo bwali "bwasalibwawo" (kyalagirwa) "okukolebwa." Mu nkomerero y'obusuungu obusooka eri obwakabaka obwa mu bukiikaddyo bwa Isirayiri, obwatandika mu 723 BC ne bukoma mu 1798, obufuzi bwa Papa bwafuna "ebbwa eritta." Ekigambo "determined" kitegeeza "ebbwa."

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ne ndaba omutwe gumu ku emitwe gye ng’afumiddwa okufa; era ekiwundu kye eky’okufa ne kiwonyezebwa: n’ensi yonna ne yeewuunya ng’egoberera ekisolo. Okubikkulirwa 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Enteekateeka ey’obunnabbi ey’Abawagizi ba Miller yasimbibwa ku maanyi abiri ag’okuzikiriza: obupagani nga bukulirirwa Obwa Paapa. Baategeera nti amaanyi ago abiri gaali gagenda okukandagirira ewatukuvu n’eggye, nga bwe kiragibwa mu kwolesebwa kwa 'chazon' okuli mu kitabo kya Danyeri, essuula omunaana, olunyiriri olw’ekkumi n’asatu.

> 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? Daniel 8:13.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Obuyinza obuzisa amatongo obw’Omupapa bwalina okukandagira wansi ekifo ekitukuvu n’eggye okumala emyaka 1,260.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Naye oluggya olw’ebweru w’Yeekaalu olureke, era tolupime; kubanga luweereddwa eri ab’amawanga, era banaalinnyirira ekibuga ekitukuvu wansi w’ebigere okumala emyezi amakumi ana n’ebiri. Nange ndiwa obuyinza eri abajulizi bange ababiri, era banaabuulira obunnabbi okumala ennaku 1,260, nga bambadde engoye ez’ebbukutu. Okubikkulirwa 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Ku nkomerero y’obusungu obusooka mu 1798, obunnabbi bwabadde busazeewo okutuusa ku Obupapa ‘ekiwundu’. Mu Danyeri essuula mwenda, okusalawo okwo kulagiddwa mu nnyiriri bbiri ezisembayo, era ekigambo ekivvuunulwa emirundi ebiri nga ‘determined’ mu nnyiriri ezo kigattibwa ne ‘chazon’ okwolesebwa, ate ekigambo ekivvuunulwa nga ‘determined’ mu olunyiriri amakumi abiri mu nnya kye kigambo kya Lwebbulaniya ekirala era kyegattibwa ne ‘mareh’ okwolesebwa. Danyeri, akiikirira abantu ba Katonda ab’ennaku ez’enkomerero, yali anoonyereza okutegeera enkolagana wakati w’ebyolesebwa ebyo ebiri bye Gabuliyeri yali amugambye okubyawula mu birowoozo bye.

We will continue this subject in the next article.

Tujja kugenda mu maaso n'ensonga eno mu kiwandiiko ekiddako.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> "Katonda tatuwa bubaka bupya. Tusaanidde okulangirira obubaka obwatufulumya okuva mu amakanisa amalala mu 1843 ne 1844." Review and Herald, Janwali 19, 1905.

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