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# The Book of Daniel - Number Forty-Eight

Ekitabo kya Danyeri - Ennamba amakumi ana mu munaana

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Okubikkula obunnabbi: Amakulu g’ekyolesebwa kya Habakkuku, ebibajje bibiri, n’ekyama ky’ekya buli lunaku mu kunnyonnyola kwa Bayibuli

Author

Jeff Pippenger

Published

January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ekyawandiikibwa mu nkomerero ku bipande bibiri bya Habakkuki kyali okweyongera kw’obumanyi okulabisibwa mu kyolesebwa ky’Omugga Ulai.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> Wamu n’ebunnabbi bye baalowooza nti bikwata ku kiseera ky’okujja okw’okubiri, waaliwo n’obuyigiriza obwategekedde ddala okutuukana n’embeera yaabwe ey’obutakakasibwa n’okulindirira, era nga bubakuutira okulindirira n’obugumiikiriza mu kukkiriza nti ebyali kaakano bibazikiza mu kumanya kwabwe bijja mu kiseera ekituufu okunnyonnyolwa obulungi.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> Mu biwandiiko by’obunnabbi bino waaliwo n’ekya Abakkuki 2:1-4: ‘Nja kujjimirira ku kifo kyange eky’okukuuma, ne nnyima ku bbaalaza; ne ntunula ndabe ky’anaŋŋamba, era kye ndiddayo bwe ndinenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okulaba, okutegeerekeka bulungi ku mabaanga, alyoke adduke oyo asoma. Kubanga okulaba kuno kuli ku biro ebyategekebwa; naye ku nkomerero kuliyogera, tekulimba: newaakubadde nga kutadde obwangu, kulindirire; kubanga kujjakutuuka ddala, tekulikereera. Laba, omwoyo gwe ogweyimuse si mutereevu mu ye: naye omutuukirivu aliba noolamu olw’okukkiriza kwe.’

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> Kuva mu mwaka gwa 1842 dda, ekiragiro ekyawa mu bubaka buno bw’obunnabbi nti, ‘wandiika okwolesebwa, era okulyanjule bulungi ku bipande, oyo agikisoma alyoke adduke,’ kyamusikiriza Charles Fitch okutegeka olupapula olw’obunnabbi olw’okulaga okwolesebwa kwa Danyeri n’Ekitabo ky’Okubikkulirwa. Okubunyisibwa kw’olupapula luno kwalabwibwa ng’okutuukiriza ekiragiro Abakkuku kye yawa. Kyokka mu kiseera ekyo tewali yalaba nti okukereerwa okulabika mu kutuukiriza okwolesebwa—ekiseera eky’okulindirira—kwali kuweereddwa mu bubaka buno bwennyini. Oluvannyuma lw’okusuubirwa okutatuukirira, ebyawandiikibwa bino byalabika nga by’omugaso nnyo: ‘Okwolesebwa kukyali kwa kiseera ekyateekebwawo, naye ku nkomerero kunaayogera, so tekirimba; newankubadde ng’ekereera, kirindirire; kubanga kijja mazima ddala, tekinaakereera.... Omutuukirivu anabeeranga mulamu olw’okukkiriza kwe.’ The Great Controversy, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Mu by’obunnabbi, amabaale abiri g’Abakkuki ge abajulizi babiri. Mu Byawandiikibwa Ebitukuvu, abajulizi babiri balina okuleetebwa wamu okusimbawo amazima.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Naye bw’atakuwulira, otwale naawe omulala oba babiri, ekigambo kyonna kiteekebwewo mu kamwa ka bajulizi babiri oba basatu. Matayo 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Ebipande bibiri bya Habakkuku (ebipande by’abatandisi eby’omwaka gwa 1843 n’ogwa 1850) bwe babiteeka waggulu w’ekimu ku ekirala, bikakasa amazima agaalabibwa ng’amajjinja ag’omuwendo mu kirooto kya Miller. Ensobi ey’omwaka gwa 1843, eyalabisibwa ku kipande ekisooka, bwe eteekebwa waggulu w’akipande ak’okubiri, ekakasa ekiseera ky’okulindirira eky’okubonekerwa. Miller (omukuumi omufaananyizibwa ow’ebyafaayo ebyo) yabuza kye yalina okwogera mu budde bw’okutalankana ku byafaayo bye.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndiyimirira ku mulimu gwange ogw'okukuuma, ne nneesimba ku munara; ndirindirira okulaba ky'anaangamba, n'ekyo kye ndiddamu bwe nnenyebwa. Habakkuku 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Mukama yalagira Miller okuwandiika eryolesebwa, era mu kirooto kye n'ateeka essanduuko mwe mwalimu eryolesebwa ku mmeeza mu makkati g'ekyumba kye.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Awo Mukama n’anziramu, n’aŋŋamba nti, Wandiika okwolesebwa, era oteeke ku bipande nga kirabika bulungi, alyoke adduke oyo asoma. Habakkuku 2:2.

The tables then identify the tarrying time and the first disappointment.

Amatebulo oluvannyuma galaga ebbanga ery’okulindirira n’okuggwamu essuubi okw’olubereberye.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Kubanga okwolesebwa kukyali kwa kiseera ekyategekebwa; naye ku nkomerero kuyogera, tekulimba: ne bwe kukereerera, mulindirire; kubanga kujja ddala, tekukereerera. Habakkuku 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Enkola y’okugezesa ey’emitendera esatu eva mu kweyongera kw’obumanyi (Miller's jewels) oluvannyuma eragibwa.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Laba, omwoyo gwe ogw'eyimuse si mugolokofu mu ye; naye omutuukirivu aliba mulamu olw'okukkiriza kwe. Abakkuki 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Ebibinja ebiri by’abasinza byandibikkuliddwa olw’enkola y’okugezesa eya Danyeri essuula ey’ekkumi n’ebiri.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Ab’amagezi ab’omu kitabo kya Danyeri be be abawala ab’amagezi ab’omu Matayo amakumi abiri mu ttaano abaafuulibwa abatuukirivu olw’okukkiriza, ate ababi be baali abawala ab’amasiru abaali beegulumiza mu malala. Ku nkomerero y’ekirooto kya Miller, amayinja ag’omuwendo gayimirira amafuta mu lugero lw’abawala ekkumi, ge gaali obubaka.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> Katonda aswazibwa bwe tutakkiriza obubaka bw’atutusindika. Bwe tutyo tugaana amafuta aga zaabu ge yandimansiza mu myoyo gyaffe okugatuusa eri abo abali mu kizikiza. Bwe kujja okuyita nti, ‘Laba, omuko ajja; muveeyo mumusisinkane,’ abo abatanafuna amafuta agatukuvu, abatatajje ku mutima ekisa kya Kristo mu mitima gyabwe, bajjakuzuula, ng’abawala abata magezi, nti tebeeteeseteese okusisinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi g’okufuna amafuta, era obulamu bwabwe buzikiridde. Review and Herald, Julaayi 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Ekitangaala ky’amajjinja ag’omuwendo ga Miller mu nnaku z’enkomerero kijja kumasamasa emirundi kkumi okusinga, era ennamba kkumi n’ekitangaala byombi bifaananyi by’okugezesa. Mu nnaku z’enkomerero, ezilagirwa mu nkomerero y’ekirooto kya Miller, ekitangaala ky’amazima ekilagirwa ku bipande bya Habakuku kireeta obubaka obugezesa, obwo mu lugero lw’abawala ab’emirwa kkumi bulagirwa ng’obubaka bw’Akukaaba aka mu ttumbi ly’ekiro. Enkola y’okugezesa eyo ye okuddamu enkola y’okugezesa ey’ebyafaayo by’Abamillerite, kubanga olugero lw’abawala ab’emirwa kkumi luddibwamu mu nnukuta zaalwo ddala mu nnaku z’enkomerero.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Kkumi ky’akabonero k’ekigezo, era ku nkomerero y’ennaku kkumi Danyeri n’abasatu ab’ekitiibwa baalabika mu ndabika balungi era bannene okusinga abo abaali balya emmere eya Babulooni. Abagulumivu abalambikiddwa mu Habakkuku, abeebeeranga mu kwekwasa so si mu kukkiriza, baakula ne bafuna empisa za Babulooni. Mu byafaayo by’aba Millerite baafuuka bawala ba Babulooni, era mu Habakkuku ebimanyiro eby’obunnabbi eby’obwapapa bye bikozesebwa okulambulula empisa y’abo abalonda obutabeera mu kukkiriza.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Laba, omwoyo gwe ogweyimuse teguli ddala mu ye; naye omutuukirivu aliramu lwa kukkiriza kwe. Era ate, kubanga wayini amubuusa, muntu eyeekuluntaza, so tasigala mu maka ge, agaziya omwegomba gwe ng'ekuzimu, era ng'okufa, era takukkuta, naye akuŋŋaanyiza ku ye amawanga gonna, era awumba ku ye abantu bonna. Ssi bonna bano balyogerera ku ye mu lugero, era balimuvuma mu lugero olumunyooma, ne bagambe nti, Zisanze oyo eyeyongera ku eby'atalina! okutuusa ddi? era oyo eyetikka obbumba obuzito! Tebalizuukuka mangu abalikuluma, era abazuukukawo balikunyigiriza, era oliba omunyago waabwe? Kubanga onnyagidde amawanga mangi, abasigalawo b'abantu bonna balikunnyaga; olw'omusaayi gw'abantu, n'olw'obukambwe obw'ensi, obw'ekibuga, n'ababeeramu bonna. Habakkuk 2:4-8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Enteekateeka y'okugezesa eyaleeteddwa eri bawala abali mu Matayo 25 ezzaawo ekika ky'abasinza, abaakulaakulanya obweyisa bwa Kabaka ow'omu Mambuka (obwakabona bwa Papa), era ye obuyinza obwawonona amawanga mangi. Obuyinza bwa Papa bulumibwa mu ky'amangu, nga Jezebel bwe yali alyiddwa embwa.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Bw’ati bw’agamba Mukama nti, Laba, abantu bajja okuva mu nsi ey’obukiikakkono, era eggwanga ddene linaazukizibwa okuva emabbali g’ensi. Balikwatira ku mutego n’effumu; bakambwe, era tebalina kusaasira; eddoboozi lyabwe lirindima ng’ennyanja; era beebagala embalaasi, batadde mu ntegeka ng’abasajja b’olutalo okulwanyisa ggwe, ggwe muwala wa Sayuuni. Tuwulidde amawulire gaabwe; emikono gyaffe gifuuse goyi; obuyinike butututte, n’obulumi ng’obw’omukazi ali mu kuzaalira. Temuvayo mu nnimiro, so temutambulira mu kkubo; kubanga ekitala ky’abalabe n’entiisa biri ku bbali zonna. Ggwe muwala w’abantu bange, yeesibe ebibukutu, era wekulukute mu vvu; weetegekere okukungubaga ng’oliirira omwana omu yekka, okukungubaga okubabirira ennyo; kubanga omunyaganyi ajja okututuukako mangu. Yeremiya 6:22-26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Emitundu ebiri Abakkuki bye yayogerako bwe buno: abo abatuukirizibwa mu kukkiriza, n’abo abaalya ne banywa enjigiriza za Babulooni. Abo mu nnaku ez’enkomerero mu kirooto kya Miller abalagiddwa ng’abaziriddwa obusa, oba bakulaakulanya empisa za Kristo, ne bityo ne baweebwa akasiba ka Katonda, oba bakulaakulanya empisa z’obufuzi bwa Papa ne baweebwa akabonero k’ensolo.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> Ebiseera bituuse ekitangaala eky’amazima okumulika wakati w’ekizikiza ky’empisa. Obubaka bw’omubaka wa ggulu ow’okusatu butumiddwa mu nsi yonna, nga bulabula abantu okwewala okufuna akabonero k’ensolo oba akafaananyi kaayo mu mitwe gyabwe oba mu ngalo zaabwe. Okufuna akabonero kano kitegeeza okutuuka ku kusalawo kye kimu nga ensolo bwe yakola, era n’okuwagira endowooza ez’emu, nga kikontana butereevu n’Ekigambo kya Katonda. Ku abo bonna abafuna akabonero kano, Katonda agamba nti, ‘Oyo yennyini ajja kunywa ku nvinnyo y’obusungu bwa Katonda, eyafukirwa awatali kumeteka kigatta mu kikopo ky’obusungu bwe; era alibonererezebwa n’omuliro n’ensulufa mu maaso g’abamalayika abatukuvu ne mu maaso g’Omwana gw’Endiga.’ Review and Herald, Julayi 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Abawala abatannaba kufumbirwa abanywa ewayini erya Babulooni, oluvannyuma bananywa ewayini ery'obusungu bwa Katonda. Mu Isaaya, abanywi b'omwenge ab'e Efulayimu balaga obutamiivu bwabwe obuzibe bw'amaaso nga bakyusa ebintu ne babiteeka wansi waggulu, era ekikolwa ekyo kibalibwa nga "ettaka ly'omubumbi."

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Okulambululibwa kwa "ekya buli lunaku" ng’akabonero ka Kristo kuvuunika amazima agakwata ku "ekya buli lunaku," kubanga "ekya buli lunaku" kabonero ka Ssetaani. Okulambululibwa kwa Miller ku "ekya buli lunaku" ng’obupagani kyeyoleka butereevu ku bubawo bwa Habakkuku. Okuzuula kwa Miller ekitundu mu Aba Tesalonika, ekyamukkiriza okutegeera nti obupagani bwe "bwaggibwawo," okusobozesa "omusajja ow’ekibi" atuula mu yeekaalu ya Katonda okubikkulibwa, kye mazima ekkulu ennyo ekisangibwa mu Aba Tesalonika Ab’Okubiri, essuula ey’okubiri.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> Nayongera okusoma, era saasanga kifo kirala mwe kyasangibwa [ekya buli lunaku], wabula mu Danyeri. Awo [nga nnyambiddwa akatabo akunoonyeza ebigambo] ne nddira ebigambo ebyali bigattiddwa nacyo, ‘okuggya;’ ‘aliggya ekya buli lunaku;’ ‘okuva ku biro ekya buli lunaku bwe kijja kuggyibwawo,’ n’ebirala. Nayongera okusoma, ne ndowooza nti sijja kusanga musana ku kyawandiikibwa; oluvannyuma ne ntuuka ku 2 Abatesalonika 2:7, 8. ‘Kubanga ekyama eky’obujeemu kikola dda; wabula oyo aziyiza kaakano agenda kweyongera kuziyiza okutuusa lwe aliggibwawo mu kkubo, era olwo omubi oyo alibikkulirwa,’ n’ebirala. Era bwe natuuka ku kyawandiikibwa ekyo, ayi, nga amazima gaalabika bulungi nnyo era nga g’ekitiibwa! We kyo kiri! Ekyo kye ekya buli lunaku! Kaakano, Pawulo ategeeza ki ku ‘oyo aziyiza kaakano,’ oba aziyiza? Ku ‘musajja w’ekibi’ n’ ‘omubi,’ kitegeeza obwapapa. Kale, kiki ekiyiza obwapapa okubikkulibwa? Mazima, obupagani; kale, ‘ekya buli lunaku’ kiteekwa okuba kitegeeza obupagani.’—William Miller, Second Advent Manual, omuko 66. Advent Review and Sabbath Herald, Januwale 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Makulu g’‘ekya buli lunaku’ mu Abatesalonika, Miller gye yazuula, ge mazima ag’okusooka ag’ekitundu kino ky’Ebyawandiikibwa. Paulo bw’alambulula abo abatayagala mazima, era olw’ekyo abaanalifuna obulimba obw’amaanyi, ddala aba alaga okukyawa mazima mu ngeri eyawamu; naye amazima agalaga ddala mu kyawandiiko kino kye kino: ‘ekya buli lunaku’ kiraga Roma ey’obupagani.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Ekitangaala ky’omubiri kye liso: kale bw’oba nga liso lyo lirungi, omubiri gwo gwonna gunaabeera mu kitangaala. Naye bw’oba nga liso lyo libi, omubiri gwo gwonna gunaabeera mu kizikiza. Kale ekitangaala ekiri mu ggwe bwe kiba kizikiza, kizikiza ekyo kinaabanga kinene bitya! Tewali asobola okuweereza bakama babiri: kubanga anakyawa omu, ayagale omulala; oba ananywerera ku omu, anyooma omulala. Temusobola okuweereza Katonda ne Mammoni. Matayo 6:22-24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Waliwo kyokka okwagala amazima, oba okukyawa amazima. Tewali kifo kya wakati. Obulimba obw’amaanyi obujja ku bawala abasirusiru ab’omu Matayo amakumi abiri mu ttaano businziira ku kugaana kwabwe omusana gw’amabuye ag’omuwendo aga Miller agakiikirira okukemebwa okwasembayo. Okukemebwa okwasembayo kwa Isirayiri ey’edda kwali kukemebwa kwabwe okw’ekkumi, era amabuye ag’omuwendo aga Miller gamasamasa emirundi kkumi okusinga mu nnaku ez’enkomerero. Akabonero ak’okugaana amabuye ag’omuwendo aga Miller ke "the daily," ke abatamiivu b’e Efulayimu baafuula wansi waggulu mu kisika eky’okusatu mu Obwadiventisti. "The daily" ke kabonero ka Setaani ak’obupagani. Abatamiivu baayingiza ejjinja ery’omuwendo ery’obulimba, be baaleeta okuva mu BuProtestanti obwajeemu, eriyigiriza nti "the daily" ke kabonero ka Kristo.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Okutegeera kwa Miller ku by’omuwendo bye kwali kukomekkerezeddwa olw’ebyafaayo mwe yakulira. Nga akakasa nti Okudda okw’okubiri kwali ekintu eky’obunnabbi ekiddako, ekiwundu eky’okufa eky’obwa Papa mu 1798 kyasobolanga okuyimirira kyokka obwakabaka obw’ensi obw’okuna era obw’enkomerero obwogerwako mu Danyeri 2. Miller era yakomekkerezebwa mu kumanya kwe ku “ekya bulijjo,” kubanga obujulizi bwe bugamba nti okuyitira mu kubikkulirwa yafunirwa okulagirwa okugoberera enkola entongole y’okusoma, mwe yategeeza nti yakozesa Baibuli ye, Concordance ya Cruden era n’asoma empapula z’amawulire ebimu. Okusalawo kwe okuyiga mu ngeri eyo kwamujjirira mu magezi ge.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> Mu myaka kkumi n'ebiri gye nnali omudeista, nnasoma ebyafaayo byonna bye nasobolanga okuzuula; naye kaakano nnali njagala Baibuli; yaayigiriza ku Yesu! Naye ne bwe kityo, waliwo ebitundu bingi eby'omu Baibuli ebyali mu kizikiza gye ndi. Mu 1818 oba 19, nga nteesa ne mukwano gwange! Gwe nnagenda okumukyalira, era eyali amanyi era yawuliranga enjogerero yange bwe nnali omudeista, n'ambuza, mu ngeri eyalabika ey'ekitegeeza, 'Olowooza ki ku ekyawandiikibwa kino, n'ekiriya?' ng'ategeeza ebyawandiikibwa eby'edda bye nnabiwakanyanga bwe nnali omudeista. Nnategeera kye yali ayagala, ne mmuddamu—Bw'onziwaayo obudde, nnaakubuulira kye bitegeeza. 'Obudde bungi bwe weetaaga?' 'Ssimanyi, naye nnaakubuulira,' bwe nnaddamu, kubanga saasobola kukkiriza nti Katonda y'awaayo okubikkulirwa okutasobola kutegeerwa. Awo ne nsalawo okuyiga Baibuli yange, nga nkiriza nti nsobola okuzuula kye Omwoyo Omutukuvu ategeeza. Naye amangu ddala bwe namala okusalawo kino, akalowoozo ne kanjijira—'Singa ofuna ekitundu k'ewandiiko k'otosobola kukitegeera, ono'kikola ki?' Enkola eno y'okuyigira Baibuli ne ejja mu birowoozo byange:- Nditwala ebigambo eby'omu bitundu ebyo, ne mbigoberera mu Baibuli yonna, ne mu ngeri eyo ne nzula amakulu gaabyo. Nnali nnina Cruden's Concordance, gye ndowooza nti ye esinga obulungi mu nsi yonna; kyenvudde ne ngitwala awamu n'Baibuli yange, ne ntuula ku mmeeza yange ey'okuwandiikira, ne sisoma kintu kirala, okujjako empapula z'amawulire katono, kubanga nnali nsazeewo okumanya kye Baibuli yange kitegeeza. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Amajjinja ag’omuwendo ga Miller tegaazuulibwa bwokka mu nkola ye ey’okusoma, naye era okuyitira mu kubikkulirwa okutereera okuva eri Katonda.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> Katonda yatuma malayika we okukola ku mutima gw’omulimi eyatakkirizanga Bayibuli, okumukulembera okunoonya eby’obunnabbi. Bamalayika ba Katonda baamukyalira emirundi mingi oyo eyalondwayo, okukulembera ebirowoozo bye era okumubikkulira okutegeera kwe eby’obunnabbi ebyali bibadde mu kizikiza eri abantu ba Katonda. Entandikwa y’omunyolo gw’amazima yamuweerwa, era n’akulemberwa okunoonya ekiyungo n’ekiyungo ekiddirira, okutuusa lwe yatunuulira Ekigambo kya Katonda ng’awuniikirira era ng’akisiima ennyo. Yalabamu omunyolo ogutuukiridde gw’amazima. Ekigambo ekyo kye yali akiraba ng’ekitasikiriziddwa kaakano kyamubikkukira mu maaso ge mu bulungi bwakyo n’ekitiibwa kyakyo. Yalaba nti ekitundu kimu ky’Ebyawandiikibwa kinyonnyola ekirala, era bwe waabangawo akatundu akamuggala eri okutegeera kwe, yasanga mu kifo ekirala eky’Ekigambo ekakinyonnyola. Ekigambo ekitukuvu kya Katonda yakitwala n’essanyu, n’okussaamu ekitiibwa ennyo n’entiisa ey’ekitiibwa. Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Mukyala White bw’agamba nti ‘Katonda yatuma malayika we’ eri Miller, ekyo kiraga nti Gabuliyeri ye yali malayika eyaatumwa eri Miller, kubanga ‘malayika we’ kwe kwogera ku Gabuliyeri.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> "Ebigambo by’omalayika nti, ‘Nze Gaberiiri, nnyimirira mu maaso ga Katonda,’ biraga nti alina ekifo eky’ekitiibwa ennyo mu mbuga z’eggulu. Bw’ajja n’obubaka eri Danyeri, yagamba nti, ‘Tewali ayimirira wamu nange mu bino, wabula Mikaeri [Kristo] Omulangira wammwe.’ Danyeri 10:21. Ku Gaberiiri Omulokozi ayogera mu Okubikkulirwa, ng’agamba nti, ‘Yakituma ne yakiraga eri omuddu we Yokaana okuyita mu malayika we.’ Okubikkulirwa 1:1." The Desire of Ages, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Gabuliyeri n’abamalayika abalala baatumwa okulungamya ebirowoozo bya Miller era “okuggulawo eri kutegeera kwe obunnabbi obwabadde buzimiddwa emirembe gyonna eri abantu ba Katonda.” Obubaka bwe tebwava mu ngeri ye y’okwiga yokka, wabula ne mu kubikkulirwa kwa Katonda. Enkola yennyini gye yakozesa okuyiga Baibuli yajja mu birowoozo bye. Bwe Katonda atuleetera amazima mu birowoozo byaffe, kiba kubikkulirwa kwa Katonda; kino kisiyana n’okutuuka ku mazima okuyita mu nkola y’okulondoola Baibuli mu ngeri entuufu. Miller yakola byombi, naye okubikkulirwa kwa Katonda kwateekwa okubaamu mu ngeri gye yategeeramu ensonga eyitibwa “the daily.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller teyandibadde ategedde okukyukakyuka kw’obulili bw’ebigambo mu kitabo kya Danyeri, omutwe ogw’omunaana, ennyiriri mwenda okutuuka ku kkumi n’abiri, kubanga kye yalina kyokka kyali Bayibuli n’ekitabo ekirondoola we ebigambo byogereddwako mu Bayibuli ekitaliimu bunnyonnyola bwonna ku nnimi za Bayibuli. Teyandibadde alabye enjawulo wakati wa ‘sur’ ne ‘rum’ ebyombi ebivvunulwa nti ‘okuggyawo.’ Teyandibadde alabye enjawulo wakati wa ‘miqdash’ ne ‘qodesh’ ebyombi ebivvunulwa nti ‘awatukuvu.’

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Teyandibalabye amazima ag’ekigambo “tamid” ekisangibwa emirundi kikumi n’ennya mu Baibuli. Amazima ge yandibadde tasobodde kulaba (era kye mazima kye yalaba), gaali nti ku mirundi kikumi n’ennya lwe kigambo ky’Olwebbulaniya “tamid” kikozesebwa mu Baibuli, mu kitabo kya Danyeri kyokka mwe kigambo ky’Olwebbulaniya “tamid” kikozesebwa ng’erinnya. “Tamid” kigambo ky’Olwebbulaniya ekitegeeza “eky’obutakkoma”, era mu kitabo kya Danyeri kivvuunulwa nga “the daily”.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Wekka mu kitabo kya Danyeri mwe kikozesebwa ekigambo kino ng’erinnya, ate emirundi emirala kyenda mu mwenda kikozesebwa ng’ekigambo ekirambulula ekikolwa. Olw’ensonga eyo, bwe abataputa Baibuli ya King James baasanga Danyeri ng’akozesa ekigambo kino emirundi etaano ng’erinnya, nga abawandiisi abalala bonna ba Baibuli bakikozesa emirundi kyenda mu mwenda ng’ekigambo ekirambulula ekikolwa, obujjuvu bw’obujulizi ne bubawaliriza okulungamya enkozesa ya Danyeri eyakikozesa ng’erinnya. Okulungamya Danyeri, ne bongerako ekigambo "sacrifice" ku Kigambo, ne bityo ne bafuula erinnya ekigambo ekirambulula ekikolwa. Ate olwo okulungamya abataputa, Ellen White yasikirizibwa okuwandiika nti, “nalaba ebikwata ku ‘Daily,’ nti ekigambo ‘sacrifice’ kyongerwako lwa magezi g’omuntu, era tekiri mu ky’awandiikibwa; era nti Mukama yawa endowoza entuufu eky’ekigambo kino eri abo abaawa obubaka bw’okulanga kw’essaawa y’omusango.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller, ng’obujulizi bwe bwennyini bwe bulaga, yali anoonyereza okutegeera “ekya buli lunaku,” kyeyakomya n’akitegeera mu Abatesalonika Ab’Okubiri. Wabula era, ng’obujulizi bwe bwe bugamba, buli lw’ayagala okutegeera ekigambo, yatunuulanga buli kifo we kyakozesebwanga, ate ekigambo ekyo kikozesebwa emirundi kyenda mu mwenda emirala mu Baibuli. Naye obujulizi bwe ku “ekya buli lunaku” bwe nti teyakisanga mu kifo kirala kyonna wabula mu kitabo kya Danyeri, bwe yagamba nti, “Nayongerayo okusoma, ne saalaba mulala mwe [ekya buli lunaku] kyasangibwanga, wabula mu Danyeri.” Miller yaletebwa ku mabuye ag’omuwendo si lwa ngeri ye yokka ey’okuyiga, wabula era olw’okubikkulirwa okwava eri Katonda okwamuweereddwa okuyita mu buweereza bw’abamalayika.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Kino lwaki okutegeera kwe ku ekigambo "the daily," kwali kutuufu, naye kukomekeddwa. Teyasobola kumanya nti mu mirundi etaano gye kyogerwako mu kitabo kya Danyeri, omulundi gumu ku mirundi esatu mwe kigambibwa nti "kyajjibwawo," kitegeeza ekirala okusinga emirundi emirala ebiri. Omulundi gumu ekigambo "the daily" kikozesebwa wamu n’ekigambo ky’olulimi lw’Abebbulaniya "rum" ate emirundi emirala ebiri kikozesebwa wamu n’ekigambo ky’olulimi lw’Abebbulaniya "sur". Ebigambo byombi bivvuunulwa ng’ “okujjibwawo”, naye "rum" mu Danyeri essuula 8, olunyiriri 11 kitegeeza “okulinnyisa era n’okutumbula”, ate mu ssuula 11, olunyiriri 31, ne mu ssuula 12, olunyiriri 11, ekigambo "sur" kitegeeza “okujjawo”.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Abanoonyereza mu by’eddiini abalya era ne banywa emmere y’e Babulooni, bagamba nti oba ng’oggyawo ekintu oba buli lwe okiimusa ekintu, byombi bikiikirira ekika ky’okuggyawo; noolwekyo ebigambo byombi bitegeerekebwenga nga birina amakulu g’emu. Bagamba nti buli ku mirundi esatu mwe kigambibwa nti "ekya bulijjo" "kiggibwawo", kitegeeza kye kimu: kuggyawo; era bwe batyo bwe bakitegeeza, balaga nti Danyeri teyali wa kwegendereza mu kulonda ebigambo bye. Tebagamba ekyo mu lwatu, naye mu kusaliriza bayigiriza nti Danyeri yalina okukozesa ekigambo "sur" mu mirundi gyonna esatu, kubanga, ng’abanoonyereza mu by’eddiini bwe bategeera, buli mulundi "ekya bulijjo" lwe "kiggibwawo" yali ategeeza kye kimu.

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Bakola kye kimu n’ebigambo "miqdash" ne "qodesh" ebyombi ebivvunulwa nga "sanctuary," mu bitundu okuva ku kkumi n’emu okutuuka ku kkumi nnya by’essuula munaana. Mu buli kukozesebwa kw’ekigambo "sanctuary" mu bitundu ebi bina ebyo, bagumiriza nti byonna bitegeeza ekifo ekitukuvu kya Katonda. Okusinzira ku kino nate, Daniel yandibadde yakozese "qodesh" mu buli kukozesebwa okusatu okwo, era n’atakozese "miqdash" mu kitundu eky’ekkumi n’emu. Miller teyandibadde amanyudde enjawulo wakati w’ebigambo ebyo, naye abannyonnyozi b’eddiini ab’omulembe guno bamanyi enjawulo eyo, era bwe bagitegeera, bagumiriza nti tewali njawulo eyandikkiriziddwa. Naye Miller, eyatategeera njawulo wakati w’ebigambo ebyo, yatuuka ku ntegeera ekontana n’eya bannyonnyozi b’eddiini ab’omulembe.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Amazima ge guli nti Danyeri yali omuwandiisi omwegendereza ennyo, eyamanyi bulungi olulimi Olwebbulaniya, era yasangibwa ng’amagezi ge gaali emirundi kkumi okusinga ab’amagezi abalala bonna ab’e Babulooni, nga nabo mu bwabwe bennyini baali basajja b’amagezi nnyo. Lwe kiba nti waliwo eyamanyi engeri entuufu y’okukozesa Olwebbulaniya, n’engeri gye kyandibadde kiweereddwaamu obulungi mu byafaayo ebyo eby’ennyini, oyo yali Danyeri. Bwe kiba nti Danyeri yakozesa ebigambo eby’enjawulo, kyali kubanga byali biteekeddwa okuwa obubaka obw’enjawulo, bye yayagala okulaga mu bugendererwa. Bwe kakkirizibwa engeri ey’enjawulo Danyeri gye yakozesa amagambo agahindulibwa ng’ “sanctuary” oba “take away,” agyo gakakasa okutegeera kwa Miller ku “the daily,” kwe Miller yakikkiriza mu kitundu kyennyini mwe Pawulo alaga nti abo abakyawa amazima bagendereddwamu okuweebwa obulimba obw’amaanyi.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Abo abakyawa amazima era abakkiriza obulimba obuleeta okulimbibwa okw’amaanyi, balagibwanso nga abasinzi ba Efulayimu, abaalagibwa mu bika bibiri. Ekika ekimu kye abakulembeze abaasomye, ate ekirala kye abantu ababulijjo abatasomye abawulira byokka bye bayigiriza abasomye. Be abo abeekweka wansi w’obulimba, era abakola endagaano n’okufa. Be abo ab’omwoyo ogweyimudiddwa mu Habakkuku 2, era be abawala abasirusiru ab’omu Matayo 25. Be abo abagaana amazima ag’ebisiseko ag’ekirooto kya Miller, agatangaza emirundi kkumi okusinga mu nkomerero (nga kiraga ekigezo eky’ekkumi n’ekya nkomerero eri Isirayiri ey’omu kiseera kino), nga bwe kyafaananyizibwa n’ekigezo eky’ekkumi n’ekya nkomerero erya Isirayiri ey’edda.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Ate Mukama n’agamba Musa nti, Okutuusa ddi abantu bano bananyiiza? era okutuusa ddi banaakkiriza mu nze, nga obubonero bwonna bwe nabalaze wakati mu bo? Ndibakuba kawumpuli, ne mbaggyako obusika, era ndikufuulamu eggwanga eddene era ery’amaanyi okusinga bo. Ne Musa n’agamba Mukama nti, Kale Abamisiri banaakiwulira (kubanga wabaggya mu bo abantu bano n’amaanyi go), era banaakibategeeza abatuuze b’ensi eno; kubanga bawulidde nti ggwe Mukama oli wakati mu bantu bano, nti ggwe Mukama wabalabibwa amaaso ku maaso, n’ekire kyo kiyimiridde waggulu waabwe, era nti obakulembera emisana mu muddundu gw’ekire, n’ekiro mu muddundu gw’omuliro. Kale bw’onattanga abantu bano bonna ng’omuntu omu, amawanga agawulidde ettutumu lyo ganaayogera nga gali nti, Kubanga Mukama teyayinza kuleeta abantu bano mu nsi gye yabalayirira, kyeyava abattira mu ddungu. Kale kaakano, nkusaba, amaanyi ga Mukama wange gannabeere manene, nga bwe wayogera nti, Mukama mugumiisiriza era wa kisa kinene, asonyiwa ebibi n’obujeemu, naye ataleka ku musango omwonoonyi, ng’asasula obujeemu bw’abazadde ku baana okutuuka ku mirembe egy’okusatu n’egy’okuna. Nsaba onsonyiwe obujeemu bw’abantu bano ng’okwenkana okw’obukulu bw’okusaasira kwo, era nga bw’obasonyiidde abantu bano okuva e Misiri okutuusa kaakano. Mukama n’agamba nti, Mbasonyeye nga bw’oyogedde: naye mazima nga bwe mbeera mulamu, ensi yonna erijjula ekitiibwa kya Mukama. Kubanga abantu abo bonna abalabye ekitiibwa kyange n’eby’amagero bye nakola e Misiri n’omu ddungu, ne bannegezezza kaakano emirundi kkumi, so tebaagondera ddoboozi lyange; ddala tebaliraba nsi gye nnalayirira bajjajjaabwe, so tewali n’omu ku abo abannanyiiza aligiraba; naye omuddu wange Kalebu, kubanga yalina omwoyo omulala era n’angoberera mu bujjuvu, ndimutwala mu nsi mwe yagenda, n’enzadde ye erigifuna nga busika. Okubala 14:11-24.

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