A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Bwe wabaawo okuddamu emirundi ebiri kw’ekigambo oba kw’ensengeka y’ebigambo mu kigambo ekyaluŋamizibwa, ekyo kiba akabonero k’obubaka bw’omulayika ow’okubiri.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Era mu mwaka ogw’okubiri ogw’okufuga kwa Nebukadduneeza, Nebukadduneeza yaloota ebirooto, omwoyo gwe ne gutabuka, era obutulo ne bumuvaako. Awo kabaka n’alagira okuyita ab’amagezi, n’abalaguzi b’emmunyeenye, n’abalogo, n’Abakaludaaya, balage kabaka ebirooto bye. Ne bajja ne bayimirira mu maaso ga kabaka. Kabaka n’abagamba nti, Nnaloose ekirooto, era omwoyo gwange gutabuse okumanya ekirooto. Danyeri 2:1-3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Mu "kizikiza" ky'ekiro, Nebukadneza yaloota ekifaananyi, naye teyasobola kujjukira ekirooto. Mu kirooto eky'ekiro, yaloota ekifaananyi, naye ekirooto eky'ekifaananyi kyali nga kizikiza eri okutegeera kwe, nga bwe kyali ekizikiza mu kiro mw'yalootera ekirooto ekyo.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Awo Abakaludaaya ne boogera eri kabaka mu Olusiriya nti, Ai kabaka, weereerewo emirembe gyonna: tubuulire abaddu bo ekirooto, naffe tujja kulaga ennyonnyola yaakyo. Kabaka n’addamu n’agamba Abakaludaaya nti, Ekintu ekyo kimpunyukidde: bwe mutandimanyisa nze ekirooto, n’ennyonnyola yaakyo, munaatemebwamu obutundubutundu, n’ennyumba zammwe zifuulibwe ebivundiro by’obusa. Naye bwe munaalaga ekirooto, n’ennyonnyola yaakyo, munaafuna gye ndi ebirabo n’empeera n’ekitiibwa ekinene: kale munkulage ekirooto, n’ennyonnyola yaakyo. Danyeri 2:4-7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ekigezo eky’ekirooto ky’ekifaananyi kya Nebukadduneeza kyategekebwa okulaga ani ayinza okuwa ennyonnyola y’obunnabbi entuufu ku kifaananyi ekyasaanikiddwa mu kizikiza, wamu n’ennyonnyola y’ebirimu mu kirooto. Obubaka bw’omulayika ow’okubiri, obwagattibwa n’Obubaka bw’Okukaaba okw’ettumbi ly’ekiro mu byafaayo by’aba Millerite, bwali bufaananyizibwa Eriya mu mpaka ezaabeerayo ku Lusozi Kalumeeri. Nabwo bwali kugezesa obwalaga, si kulaga Katonda ow’amazima yekka, naye era kulaga ani yali nnabbi ow’amazima. William Miller, gwe Sister White agamba mu butereevu nti yafaananyizibwa Eriya, yakiikirira Eriya ku Lusozi Kalumeeri. Wabula tekwali William Miller yennyini eyali akiikirizibwa, wabula amateeka g’okunyonnyola obunnabbi ge yali akulembeddwamu okutegeera. Ku Lusozi Kalumeeri, bannabbi ba katonda omusajja Baali n’abannabbi ba katonda omukazi Asitarosi baalabisibwa nti bannabbi b’obulimba. Mu byafaayo by’aba Millerite, amakanisa g’Abaprotesitanti gaalabisibwa nti bannabbi b’obulimba, nga bwe kyafaananyizibwa ku Lusozi Kalumeeri.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Amakanisa g’Abaprotesitanti bwe gaalaga okugaana kwago amateeka g’okunnyonnyola obunnabbi aga William Miller, ne gifuuka bawala ba Ruumi. Mu by’obunnabbi, omuwala ye kifaananyi kya nnyina. Ekigezo Abaprotesitanti kye baalemwa mu byafaayo by’abagoberezi ba Miller, kye kyali ekigezo ekyalaga era ne kireeta ekifaananyi (omuwala) ky’ensolo. Eyo we waalabisibwa empondo y’Obuprotesitanti omutuufu nga ekontana ne mpondo y’Obuprotesitanti eyakyama. Nebukadduneeza yali asaba enyonnyola, era bwe yakikola, mu nteekateeka ya Katonda yakwatibwamu okuleeta okulabika kw’abannabbi ab’obulimba n’abannabbi ab’amazima.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Ne baddamu nate ne bagamba nti, Kabaka ategeeze abaddu be ekirooto, naffe tunaamutegeeza amakulu gaakyo. Kabaka n’addamu n’agamba nti, Mmanyi ddala nti mwagala kufuna obudde, kubanga mulaba nti ekintu ekyo kivudde eri nze. Naye singa temumbulira ekirooto, waliwo ekiragiro kimu kyokka ekibakwatako: kubanga mumaze okuteekateeka ebigambo eby’obulimba n’ebikyamu eby’okwogera mu maaso gange okutuusa ekiseera lwe kirikyuka: noolwekyo mumbulire ekirooto, nange ndyoke mmanye nti musobola okunnyonnyola amakulu gaakyo. Danyeri 2:7-9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Ku nkomerero y’ebiseera by’okugezesebwa, enjawulo eyali yalabisiddwa ku Lusozi Karmelu era n’olunaku lwa October 22, 1844, yalabisibwa ne mu kitabo kya Danyeri mu ssuula ey’okubiri. Mu bifaananyi bisatu eby’obunnabbi eby’Olusozi Karmelu, ebyafaayo by’aba Millerite, n’ekirooto kya Nebukadduneeza eky’ekifaananyi, essira liri ku kunnyonnyola okw’obunnabbi okutuufu nga kukiikirirwa Eriya, Miller ne Danyeri. Okunnyonnyola kw’ekirooto kwe obubaka okuggyibwako akasiba mu byafaayo mwe mulabisibwa ebika bibiri by’abannabbi.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Abakaludaaya ne baddamu mu maaso ga kabaka ne bagamba nti, Tewali muntu ku nsi ayinza okulaga ensonga kabaka gy’asabye; olw’ekyo tewali kabaka, newaakubadde mukama oba omufuzi, asabye ebintu nga bino eri mulogo yenna, oba omulaguzi w’ennyenye, oba Omukaludaaya. Era kye kabaka asaba si kya bulijjo, era tewali mulala ayinza okugiraga mu maaso ga kabaka, wabula bakatonda abatabeera wamu n’abantu ab’omubiri. Lw’ensonga eno kabaka n’asunguwala nnyo era n’ajjula obusungu bungi, n’alagira okuzikiriza ab’amagezi bonna ab’e Babulooni. Danyeri 2:10-12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Ku Lusozi Kameri, Eriya yateekawo ekigezo, era ekyo kye yateekawo tekyali kya kulaga ani Katonda ow’amazima bokka, wabula era n’ani nnabbi w’amazima. Mu Danyeri essuula ey’okubiri, be ba Kaludaaya be baalambulula ekigezo ekyalabisa enjawulo wakati w’amazima n’eky’obulimba. Baategeeza nti ennyonnyola Nebukadduneeza gy’anoonyeza esobola kumanyibwa Katonda yekka, so si bantu. Era ne beemulugunya nti enkolagana wakati wa Nebukadduneeza n’ab’amagezi ab’eddiini teyaali ntuufu, bwe bagamba nti, “kintu ekitali kya bulijjo kabaka kye yeetaaga.” Baayagalanga kabaka, akiikirira Gavumenti, avemu eby’eddiini, ebibadde bimanyiddwa nti bo be babiraganya. Tebali beekalakaasa ku nsonga z’okugatta ekkanisa ne gavumenti, wabula beekalakaasa kubanga Nebukadduneeza, akiikirira Gavumenti, ayagala okubeera mu buyinza bwa kkanisa. Bandisanyukiridde enkolagana ya kkanisa ne gavumenti singa abakulembeze b’eddiini be bafugira gavumenti. Ekigezo ky’ekifaananyi ky’ensolo we tusaliraawo eby’obulamu byaffe eby’emirembe gyonna—nga bwe kyali mu kirooto ky’ekifaananyi kya Nebukadduneeza—kye kigezo kya bulamu oba okufa.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Era ekiragiro ne kivayo nti abasajja ab’amagezi battibwe; ne banoonya Danyeri ne banne okuttibwa. Awo Danyeri n’addamu n’amagezi n’okuteesa eri Ariyoki omuduumizi w’abakuumi ba kabaka, eyali agenze okutta abasajja ab’amagezi ab’e Babulooni: N’addamu n’agamba Ariyoki omuduumizi w’abakuumi ba kabaka nti, Lwaki ekiragiro kivudde ewa kabaka mu bwangu bw’otyo? Awo Ariyoki n’ategeeza Danyeri ensonga eyo. Danyeri 2:13-15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Bwe Daniyeri afuna okutegeera ku mbeera ezikwata ku bulamu n’okufa eziri mu kirooto eky’ekifaananyi ekyaali tekinnamanyiddwa, aba akiikirira okutegeezebwa kw’abantu 144,000 ku nsonga nti bali mu byafaayo by’ekigezo eky’okubiri eky’okulabika mu nkola y’okugezebwa ey’amaddaala asatu. Naye Daniyeri si wa kukiikirira bwokka abo abaalondedde okulya emmere entuufu ne bayitamu ekigezo eky’okusooka, wabula akiikiriranso omukiikirizi w’abantu Katonda gwe yali awadde okutegeera okw’enjawulo mu obunnabbi bwa Bayibuli.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Eri abaana bano bana, Katonda yabawa obumanyi n’obukugu mu by’okusoma byonna n’amagezi; era Danyeri yalina okutegeera mu ebyolesebwa byonna n’ebirooto. Danyeri 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Newankubadde Abebbulaniya bana abeesigwa bonna baayita mu kugezesebwa kw’emmere, Danyeri yalondebwa okubeera omubaka w’ebyolesebwa n’ebirooto. Danyeri akiikirira omubaka w’obunnabbi, nga bw’akiikirirwa Eriya, Yokaana Omubatiza, Yokaana eyawandiika Okubikkulirwa, William Miller ne Future for America. Omubaka w’obunnabbi tayawukana n’kugezesebwa kw’obunnabbi.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Mu biro bya Kristo, abo abagaana obujulizi bwa Yokaana tebaayinza kuganyulwa ku Yesu. Mu byafaayo by’Abamillerite, abo abagaana obubaka obwasooka (obwakiikirirwa William Miller) tebaayinza kuganyulwa mu bubaka obw’okubiri. Mu byafaayo byombi, abeesigwa tebaategeeranga gy’ekigezo kyali kigenda kubatuusa. Abayigirizwa baagaana okulaba omusalaba, newaakubadde baategeezebwa mu lwatu nti kijja okubaawo. Abamillerite tebaasobola kulaba okuseerwa okukulu. Daniel, bwe yategeezebwa Arioch ebikwata ku bulamu n’okufa ebikwatagana n’ekirooto ky’ekifaananyi kya Nebuchadnezzar, teyamanyanga kye ekirooto kyali kirimu oba gy’ekigezo ky’ekifaananyi kyali kigenda. Kye yamanyanga kyokka kwe nti kyali kikwata ku bulamu n’okufa. Noolwekyo, Daniel yetaaga obudde okutegeera ennyinyonnyola y’ekirooto.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Awo Danyeri n’ayingira, n’asaba kabaka amuwe ekiseera, alyoke alage kabaka ennyonnyola. Danyeri 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Mu kugezebwa okw’olubereberye, Danyeri yalaga okukkiriza mu ngeri y’emmere (enkola) gy’asalawo okulya. N’olwekyo yawaebwa obudde, nga n’abayigirizwa bwe baawaibwa mu biro bya Kristo. Obudde obwaawaibwa abayigirizwa bwali ekiseera eky’okufa kwa Kristo, okuziikibwa kwe, okuzuukira kwe, n’okulinnyuka kwe okwasooka, nga tannasisinkana n’abayigirizwa ku kkubo ery’e Emawusi, era oluvannyuma nate mu kisenge ekyawaggulu. Awo ku nkomerero y’ekiseera yabafuukira n’abawa Omwoyo Omutukuvu.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Awo bwe yamaze okwogera ebyo, n'abafuukira, n'abagamba nti, Muwanirize Omwoyo Omutukuvu. Yokaana 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezekyeri n’awa obunnabbi, amagumba agafu ne gakuŋŋaanyizibwa wamu. Ate Ezekyeri n’addamu n’awa obunnabbi, emibiri gy’aakabumbibwa ne gifuuyibwako Omwoyo Omutukuvu, era ne giyimirira ng’eggye ery’amaanyi. Kristo bwe yabafuuyako omukka abayigirizwa, n’abaggulirawo okutegeera kwabwe.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Awo n'aggulawo amagezi gaabwe, balyoke bategeere Ebyawandiikibwa. Lukka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Bannabbi bonna bayogera ku nkomerero y’ensi, era Danyeri naye si y’awukamu. Ekiseera kye yasaba kyali ebbanga erimusobozesa okufuna okubikkulirwa. Ebbanga ly’okulindirira ery’Abamillerite lyava ku okusuulibwamu essuubi okwasooka okutuusa lwe baategeera nti baali mu ebbanga ly’okukerera, nga kikwatagana n’obunnabbi bwa Matayo essuula amakumi abiri mu ttaano n’eya Habakkuku essuula eyokubiri. Ebyafaayo eby’ebbanga ly’okukerera mu byafaayo bya Abamillerite byatuukirizibwa mu kiseera ky’obubaka bw’omulayika ow’okubiri. Danyeri essuula eyokubiri kiyimirira ebyafaayo ebyo bimu; kale okusaba kwe ekiseera, mu bunnabbi, kutukana n’ebbanga ly’okukerera ery’Abamillerite. N’olwekyo, okusaba kwa Danyeri ekiseera n’ebbanga ly’okukerera ery’Abamillerite biyimirira ebbanga ly’okukerera erya 144,000, eryatandika nga Julyi 18, 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Okusaba kwa Danyeri okumuwa obudde okutegeera ekirooto ky’ekifaananyi kya Nebukadduneeza kuyimiririrwa mu Okubikkulirwa essuula ey’ekkumi n’emu ng’ennaku ssatu n’ekitundu mwe abajulirwa ababiri beebase nga bafudde mu luguudo. Mu byafaayo by’ennaku ssatu n’ekitundu eby’Okubikkulirwa essuula ey’ekkumi n’emu, ennaku ssatu n’ekitundu eziraga mu kifaananyi eddungu ery’obunnabbi, waliwo eddoboozi erikaaba. Eddoboozi ly’omuntu Omubagazi ly’akozesa okuzuukusa n’okuzza amagumba amakalu ag’abafu obulamu liyimiririrwa Danyeri, eyawaweebwa okubikkulirwa okw’obunnabbi ku kirooto kye kyali n’ekyeyayimirira. Eddoboozi erikaaba mu ddungu liweereddwa okutegeera okw’obunnabbi ku birooto n’ebyolesebwa, nga bwe kiyimiririrwa Danyeri. Eddoboozi liri mu kukaaba, ekiraga nti yaweebwa obubaka bw’okukaaba okw’essaawa ya ttumbi, era okukaaba kwo kuba mu ttumbi, ettumbi eryo liyimirira ekizikiza.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Mu kizikiza ennyo mu ttumbi ly’ekiro, eddoboozi (Danyeri) liweereddwa okutegeera obubaka obwali bukwekeddwa mu kizikiza. Ekiragiro ekyawaweebwa eddoboozi (Ezekyeri) kye okwogera mu bunnabbi eri amagumba amakalu agafu. Bwe akikola, Omubeezi afuuyibwa ku bafu abali mu nguudo ne "bazuukirizibwa". Naye okuzuukizibwa kuno kutuukirizibwa mu kusaba kyokka. Okusaba kwe kabonero akalagira ekkubo mu byafaayo by’okuzuukizibwa kw’amagumba amakalu agafu agattirwa mu nguudo. Danyeri mu ngeri ey’obunnabbi akiikirira akabonero ako, ddala mu kifo ekituufu we kamanyibwa.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
Okuzuukira kw’obutukuvu obw’amazima mu ffe kye kyetaago ekisinga obukulu era ekisinga okuba eky’amangu mu byetaago byaffe byonna. Okunoonya kino kwe kusaanidde okubeera omulimu gwaffe ogw’okusooka. Wateekwa okubaawo okukola n’obunnyikivu okufuna omukisa gwa Mukama, si lwa kuba Katonda atayagala okutuwa omukisa gwe, wabula kubanga ffe tetutegekeddwa kugufuna. Kitaffe ow’omu ggulu y’akanya nnyo okuwa Omwoyo we Omutukuvu abo abamusaba okusinga abazadde ab’ensi okuwa abaana baabwe ebirabo ebirungi. Naye omulimu guli ku ffe, okuyitira mu okwatula ebibi byaffe, okwewombeeka, okwenenya, n’okusaba okw’amaanyi, okutuukiriza ebiragiro Katonda gye yasuubiza okutuweerayo omukisa gwe. Okuzuukira kya kusuubirwa kyokka mu kuddamu kw’okusaba. Nga abantu bakyabulirwa nnyo Omwoyo Omutukuvu wa Katonda, tebasobola kusiima newaakubadde okutegeera obukulu bw’okubuulira kw’Ekigambo; naye amaanyi g’Omwoyo bwe galikosa emitima gyabwe, olwo obubaka obuwaiddwa tebuliba bwereere. Nga bakulembeddwa eby’okuyigiriza eby’Ekigambo kya Katonda, ate n’Omwoyo we ng’eyolesebwa, mu kukozesa obulamula obutuufu, abo abajja mu nkuŋaana zaffe bajja kufuna obumanyirivu obw’omuwendo; era bwe banaakomawo eka, banaabeera bateeseteese okukosa bulungi.
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Ababatwala ebbendera ab’edda baamanyi kye kitegeeza okulwana ne Katonda mu kusaba, era ne basanyukira okuyiibwa kw’Omwoyo gwe. Naye bano bagenda nga bava mu mulimu; ate ani agenda okusituka okujjuza ebifo byabwe? Kiri kitya eri ab’emirembe egyejja? Bakyuse ne badda eri Katonda? Tuzuukukkidde ku mulimu ogugenda mu maaso ewatukuvu ery’eggulu, oba tuli mu kulindirira amaanyi agatusindika okugwa ku ekkanisa nga tetunazuukuka? Tusuubira okulaba ekkanisa yonna ezuukizibwa? Ekiseera ekyo terijja kutuuka.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
Waliwo abantu mu kkanisa abatakyuse, era abatayungira mu kusaba okw’amaanyi era okw’awanguza. Kiteekwa buli omu ku ffe okuyingira mu mulimu guno ye yennyini. Tuteekwa okusaba ennyo, era twogere kitono. Obutali butuukirivu buyitiridde, era abantu bateekeddwa okuyigirizibwa obutasanyukira ekifaananyi ky’obutukuvu nga tekuli Omwoyo n’amaanyi. Bwe tuba nga tukkakanyizza okwekebeza emitima gyaffe, ne tulekeraawo ebibi byaffe, era ne tutereeza empisa zaffe embi, emmeeme zaffe tezijja kwekuza mu bwerere; tetujja kwesiga ffe bennyini, nga tumanyi bulijjo nti okumala kwaffe kuva eri Katonda. Obubaka Obulondeddwa, ekitabo 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Ku nsinziro lw’okukkiriza mu nteekateeka y’emmere Danyeri gye yalondako okulya, n’ayingizibwa mu kigezo ekirabika ekyamwetaagisa okukozesa enkola eyayimiririzibwa emmere ye: okusooka n’asubira nti Katonda we yandibikkudde era n’annyonnyola ekirooto, oluvannyuma n’atuukiriza okuleetera kabaka obutegeera ekitegeeza ky’ekirooto ekyo. Yalina enteekateeka y’emmere entuufu, oba enkola entuufu, era oluvannyuma alina okulaga mu ngeri erabika okukkiriza kwe ng’awaayo obubaka bw’ekirooto eky’ekifaananyi kya Nebukadduneeza ekyali mu kizikiza ddala. Ekikolwa kye ekyaddako kyali okulaga mu ngeri erabika okukkiriza kwe; kubanga olwo yakozesa enkola entukuvu eya Katonda eri abantu be bwe beefunira mu kizikiza.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
Ekizikiza ky’omubi kibetooloola abo abalekerawo okusaba. Okugezesebwa kw’omulabe okwogerwa mu kyama kubasendasenda okukola ekibi; era byonna biva ku nti tebakozesa omukisa Katonda gwe yabawadde bwe yateekawo okusaba. Lwaki abatabani n’abawala ba Katonda badda emabega mu kusaba, ate nga okusaba kwe kufuli okuli mu mukono gw’okukkiriza okwaggula eggwanika ly’eggulu, mwe muterekeddwa obugagga obutaliko mpeera bw’amaanyi ga Katonda agonna? Nga tewali kusaba okutaggwaawo n’okwegendereza okunyiikira, tuli mu kabi k’okufuuka abatalina bwegendereza era ne tukyama okuva mu kkubo erituufu. Omulabe bulijjo agezaako okuzibira ekkubo okutuuka ku Kifo ky’Okusaasira, alyoke atulemese mu kwegayirira okw’amaanyi n’okukkiriza okufunamu ekisa n’amaanyi okuziyiza okugezesebwa. Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Olw’obuzikiza obw’ebiri mu kirooto kya Nebukadduneeza eky’ekiro, Danyeri ne banne abasatu ne beewungaanyiza awamu ne basaba.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Awo Danyeri n’addayo mu nnyumba ye, n’ategeeza ekyo Kananaya, Misaeri ne Azaliya, banne; nti basabe okusaasirwa eri Katonda ow’eggulu ku kyama kino, Danyeri ne banne baleme okuzikirira wamu n’abalala ab’amagezi ab’e Babulooni. Awo ekyama ne kyabikkulirwa eri Danyeri mu kwolesebwa okw’ekiro. Awo Danyeri n’asiima Katonda ow’eggulu. Danyeri n’addamu n’agamba nti, Erya Katonda libeerenga ligulumizibwa emirembe n’emirembe; kubanga amagezi n’amaanyi bibye; era akyusa ebiseera n’ebbanga; aggyawo bakabaka, era ateekaawo bakabaka; awa ab’amagezi amagezi, era n’awa abo abategeera obumanyi; abikkula eby’ensisi n’ebyama; amanyi eby’ali mu kizikiza, era omusana gubeera naye. Nkwebaza era nkutendereza, ai Katonda wa bajjajja bange, eyampe amagezi n’amaanyi, era kaakano ontegeezezza kye twasabanga gy’oli; kubanga kaakano otutegeezezza ensonga ya kabaka. Danyeri 2:17-23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Olwo Danyeri n’afuna empeera okuva eri Oyo “amanyi ebiri mu kizikiza.” Okulwanirira okuteekawo amateeka ga Sande kugenda mu kizikiza, era abo abalangiridde nti balya emmere entukuvu eya Katonda balagiddwa okutegeera okutondwawo kw’ekifaananyi ky’ensolo ekiteekateeka pulatifoomu ey’eddiini n’ey’eby’obufuzi ey’okukaka akabonero k’obuyinza bwa Papa.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Danyeri essuula ey’okubiri teraga byafaayo byokka bya malayika ow’okubiri mu byafaayo by’Abamilerite; wabula okusingira ddala eraga byafaayo bya malayika ow’okubiri mu kutambuza kw’obubaka bwa malayika ow’okusatu. Mu kukemebwa kw’ekirooto eky’ekifaananyi kya Nebukadduneeza, okukemebwa kw’ekifaananyi ky’ensolo kuyimiririzibwa. Emitendera gy’obunnabbi egy’abantu ba Katonda nga balabuka ku mbeera ezikwata ku bulamu n’okufa ez’etteeka lya Sande eriri mu kusembera, giragiddwa mu bulambulukufu obw’enjawulo ennyo mu bitabo bya Danyeri n’Okubikkulirwa.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Danyeri akiikirira omubaka w'ekiseera ky'ebyafaayo we mwe buvuddemu obubaka obw'obulamu oba okufa obw'omuloto gw'ekifaananyi. Ayimirira ku nkola y'okulya gy'ategeeredde, era mu kukkiriza agamba nti Katonda ayinza okumanyisa olubikkulirwa, naye asaba ebbanga. Ekkiseera ekyo kye kiseera eky'okulindirira. Ku nkomerero y'ekiseera eky'okulindirira, awaddirwa okumanya ebyaali mu muloto ogwali mu kizikiza ogwa Nebukadduneeza, naye tekikomye awo. Takoma ku kufuna okutegeera kw'omuloto gw'ekifaananyi, oguli eky'okulabirako ekiraga ekifaananyi ky'ensolo n'okugezesebwa okwagattiddwaako; naye era atendereza Katonda ku nkomerero y'ekiseera eky'okulindirira kubanga Katonda "awa amagezi eri ab'amagezi, n'obumanyi eri abo abamanyi okutegeera: abikkula eby'awantu ddala n'ebyekyama: amanyi ekiri mu kizikiza, era omusana gumubeerako."
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Danyeri wano ateeka okutendereza kwe mu nsengeka ey’okulaga nti waabaddewo ‘okweyongera kw’okumanya’; kubanga mu mutwe ogw’ekkuminabiri yennyini we yategeeza nti ‘ab’amagezi’ banaategeera ‘okweyongera kw’okumanya’, era n’atendereza Katonda kubanga ye yawadde ‘amagezi’ n’‘okumanya’ eri ‘ab’amagezi.’ Ayogerako butereevu ku bawala ab’ebyobugole ab’amagezi, era n’agatta ebbanga lye n’ekiseera eky’okulwawo. Ateeka ekifaananyi ekisangibwa mu mutwe ogw’okubiri ddala mu kutuukirizibwa okutuukiridde kw’ekiseera eky’okulwawo ekya Matayo abiri mu ttaano mu kibiina ky’omubaka ow’okusatu. Ekisinga obukulu kwe kuba nti ekitabo ky’Okubikkulirwa kiraga nti nga tetunnatuuka ku kuggalwawo kw’ekiseera ky’ekisa, Yokaana yagambibwa obutaggalawo ebigambo eby’obunnabbi eby’omu bitabo bya Danyeri n’Okubikkulirwa, kubanga bimu.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Ekiseera mwe kivumbulibwa obunnabbi bwa Danyeri n’Okubikkulirwa kiri mu kiseera eky’okulindirira mu lugero lw’abawala ab’ekkumi, era ekiseera ekyo kiyimirizibwa mu kusaba kwa Danyeri okufuna obudde. Okusaba kwe okufuna obudde kwagobererwamu okusaala, okuteekwa okukulembera okuzuukira kw’amagumba amakalu agafu. Mu bbanga mwe byabikkulirwa okweyongera kw’obumanyi n’okutegeera ekifaananyi eky’ekirooto ekyekikkisiddwa mu kizikiza, Katonda yamukolera ekirala. “Abikkula ebintu ebikomererwa n’ebyama.” Ekintu ekyama mu byafaayo by’Okukaaba okw’awakati mu kiro kye obunnabbi mu Okubikkulirwa obuvumbululwa nga tekunnaba kuggwaawo ekiseera ky’okusaasirwa. Ekyo “ekikomererwa era ekyama” kye “amazima.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Amazima kifuuka ekisumuluzo eky’obunnabbi ekiggulwawo eri omubaka akiikiriddwa Daniyeri, ekiganya ebyafaayo ebyakwekebwa ebya “enkuba musanvu” okutegeerwa. Ebyafaayo ebyakwekebwa bye byafaayo eby’obubonero obusatu obulaga ekkubo. Ekyasooka kiggwaamu essuubi, era n’ekisembayo kiggwaamu essuubi, nga bwe kyayolesebwa mu byafaayo bya Abamillerite. Ekigambo ky’Olwebbulaniya ekyavvunulwa “amazima” kyatondebwa “Omukugu mu nnimi ow’ekitalo,” ng’akungaanya ennyukuta eyasooka, ey’ekkumi n’asatu n’ey’ekisembayo ez’alufaabeeti y’Olwebbulaniya. Yesu ye asooka era ye asembayo, era ye “amazima.” Entereeza y’ekigambo ekyo ekyatondeddwa “Omukugu mu nnimi ow’ekitalo” eraga obubonero obusatu eby’obunnabbi, ebye by’ebyafaayo ebyakwekebwa ebya “enkuba musanvu,” ebyalina okutekebwanga mu kyama okutuusa lwe Daniyeri yasaba “ekiseera” n’aatandika okusaba.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Okumenyeka kw’essebuuzi kwa Jjulayi 18, 2020, kwali akabonero akasooka, era kulaga okumenyeka kw’essebuuzi okwatagana n’ekisembayo mu bubonero obusatu, ekyo kye k’etteeka lya Ssande. Ennukuta ey’akati, ennukuta ey’ekkumi n’asatu, kye kabonero k’obujeemu, era kye kabonero k’akabonero ak’akati mu byafaayo ebyekwekeddwa eby’ebikokooma musanvu. Obujeemu buyimiririrwa abawala ab’obusirusiru mu Okukaaba kwa mu ttumbi ly’ekiro, kubanga Okukaaba kwa mu ttumbi ly’ekiro kye kabonero ak’akati mu byafaayo eby’amaddaala asatu ebya Jjulayi 18, 2020, Okukaaba kwa mu ttumbi ly’ekiro, n’etteeka lya Ssande eriri kumpi okutuuka. Nga bukya butuuka mu ttumbi ly’ekiro, obudde buyingira mu ssaawa ey’ekkumi n’asatu, awali okweyoleka okw’obulabika kw’abawala ab’obusirusiru kulabisibwa nga bwe bategeera nti tebalina amafuta aga zaabu.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Mu "ddungu" ery’ekifaananyi erya "ennaku ssatu n’ekitundu" ez’Okubikkulirwa essuula ey’ekkumi n’emu, abantu ba Katonda balagiddwa nga bali mu byafaayo eby’ekifaananyi eby’omuvumo ogwa "emirundi musanvu." Ku nkomerero y’ekiseera ekyo, balina okutegeera nti basaasaanyizibbwa, nti bakoze ebibi, nti abatataabwe bakoze ebibi, nti babadde batambulira mu ngeri eneemerera Katonda era nti Katonda naye abadde abatambulira mu ngeri eneemerera bo. Okutegeera okwo kulibatuusa okusaaba essaala ey’Abaleevi essuula amakumi abiri mu mukaaga. Okutegeera nti balina okusaba essaala ey’Abaleevi essuula amakumi abiri mu mukaaga kwekwataganya mu ngeri y’obunnabbi n’okusaba kwa Dayiniiri mu kitabo kya Dayiniiri essuula ey’okubiri, era kulabirizibwa mu kusaba kwa Dayiniiri mu essuula ey’omwenda. Ensonga lwaki Dayiniiri yasaba essaala ey’Abaleevi essuula amakumi abiri mu mukaaga mu essuula ey’omwenda, yava ku kumanya kwe nti yali atuuse ku nkomerero y’emyaka nsanvu eg’obunnabbi bwa Yeremiya eby’okutwala abantu ba Katonda mu buddu.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Emyaka nsanvu gennyini egyo gikikiikirira ebyafaayo eby’okuteekebwako akabonero abantu ba Katonda. Emyaka nsanvu egyo gikikiikirira okutukuza okwogerwako mu Malaki essuula essatu n’okutukuza yeekaalu kwa Kristo emirundi ebiri. Gikikiikirira ebyafaayo by’ekigezo eky’ekifaananyi eky’ensolo. Ebyafaayo ebyo byatandika nga 11 Ssettemba 2001 era bijja kuggwawo ku tteeka lya Ssande erigenda okujja mu banga ttono. Mu nkomerero y’ekiseera eky’ekifaananyi eky’emyaka nsanvu, Danyeri yanoonya “ekiseera eky’okulindirira” asobole okusaba. Okusaba kwe kwaddibwaamu nga kyamubikkulirwa ekyama ekisembayo eky’obunnabbi. Okubikkulirwa okwo kwajja nga Aba-Protestanti ab’amazima ba Katonda bakyali mu “ddungu”, mu kiseera ky’okusaasaana, oluvannyuma lwa 18 Julaayi 2020. Mu kiseera ekyo “amazima” gaabikkulirwa eri “eddoboozi erikaaba mu ddungu.”
We will continue Daniel chapter two in the next article.
Tujja kwongera ku Danyeri essuula ey’okubiri mu kiwandiiko ekiddako.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Era obusungu bwa Mukama ne bwaka ku nsi eno, okuleeta ku yo emivumo gyonna egyawandiikiddwa mu kitabo kino: Era Mukama n’abasimbula okuva mu nsi yaabwe mu busungu, ne mu kiruyi, ne mu busungu obw’amaanyi ennyo, n’abasuula mu nsi endala, nga bwe kiri leero. Ebyama bibeera bya Mukama Katonda waffe; naye ebyo ebibikkuliddwa bibeera byaffe n’abaana baffe emirembe gyonna, tulyoke tukole ebigambo byonna by’etteeka lino. Ekyamateeka Eky’okubiri 29:27-29.