We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Tutandise okwefumiitiriza kwaffe ku kwolesebwa kwa Danyeri okw’enkomerero nga tumaze okuzuula Danyeri ng’akabonero k’abantu ba Katonda ab’endagaano ab’ennaku ez’oluvannyuma, era tukozesezza olunyiriri olusooka nga tulugatta ku ssuula esembayo okutandika okuzuula engeri ez’obunnabbi ez’abantu abo ab’ennaku ez’oluvannyuma abakiikirirwa Beruteshaza. Abantu ba Katonda ab’endagaano ab’ennaku ez’oluvannyuma bakiikirira Abamireeti ab’omu ntambula ya malayika ow’olubereberye, n’abantu emitwalo kkumi mu enkumi nnya n’abana ab’omu ntambula ya malayika ow’okusatu. Abamireeti batuukiriza olugero lw’abawala ekkumi, era olugero olwo luddamu mu nnaku ez’oluvannyuma nga bwe luli, n’ennukuta yaalwo yennyini.

“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.

The experience of both movements of the last days, is the experience of Adventism.

Obumanyirivu bw’emivumenti gyombi egy’ennaku ez’enkomerero bwe bumu n’obumanyirivu bwa Adiventizimu.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Abamillerite baakiikirira ekibiina kya malayika asooka, era n’ebyo bye bayitamu byakiikilirwa ne mu Ekkanisa eya Firaderufiya. Mu 1856, ekibiina ky’Abamillerite eky’e Firaderufiya kyakyuka ne kiba ekibiina kya Laodikiya, era mu bujeemu bwa 1863 ne kyeyongerayo ne kyefuulibwa Ekkanisa y’Abadiventisiti ey’e Laodikiya.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Emitwalo kkumi n’enna n’enkumi nnya bakiikirira ekibiina kya malaika ow’okusatu, era ekkanisa ya Philadelphia nayo yakiikirira ebyo bye bayitamu. Mu 1989, ekitabo kya Daniel kyasumululibwa eri ekkanisa ya Seventh-day Adventist eya Laodicea, ate nga ku September 11, 2001, ekibiina ky’Abadiventisti ekya Laodicea kyatandika, era mu July wa 2023, okukyuka okudda mu kibiina kya Philadelphia kwatuuka.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Berutesaza, oba Danyeri, ayimirira Muvimenti ya Firadelfiya ey’ennaku ez’enkomerero, ey’addamu Muvimenti ya Firadelfiya ey’Abamilerayiti okutuuka ku buli kigambo. Ekitundu ekisooka eky’okwolesebwa okusembayo kiyimirira abo abantu b’ennaku ez’enkomerero, era obujulizi obusembayo bw’okwolesebwa okusembayo bulina okukwatagana n’obujulizi obwasooka bw’okwolesebwa okusembayo. Enteekateeka ey’okutukuza ey’omu Essuula kkumi na bbiri eya Danyeri eraga okweyongera kw’obumanyi, era n’ebika bibiri ebivuddemu. Berutesaza ayimirira mu ngeri esukkulumu abagezi b’ennaku ez’enkomerero. Mu Essuula kkumi na bbiri eya Danyeri waliwo waakiri amazima ataano ag’obunnabbi agaali emisingi gya Muvimenti y’Abamilerayiti, agateekwa okuddamu mu Muvimenti y’Omalayika ow’okusatu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Ekyasooka ye nkola y’okutukuza eleeta ebika bibiri by’abasinza, era noolwekyo etuukiriza olugero lw’abawala abakyali kkumi mu ngeri y’okutandika n’ey’okukomekkereza.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.

Naye ggwe, ai Danyeri, ggalawo ebigambo bino, era osseeko akabonero ku kitabo okutuusa ku kiseera eky’enkomerero: bangi banaaddukira wano n’ewali, era obumanyi bunaayongera. ... N’ayogera nti, Genda mu kkubo lyo, Danyeri: kubanga ebigambo bino bikomekeddwa ne bissebwako akabonero okutuusa ku kiseera eky’enkomerero. Abangi banaatukuzibwa, ne bafuulibwa abyeru, ne bagezesebwa; naye ababi banaakola obubi: era tewali mu babi anaategeera; naye ab’amagezi banaategeera. Danyeri 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Enjawulo wakati w’ab’amagezi n’ababi (abasirusiru) esinziira ku kutegeera kwabwe (okuwawula mu bwongo) okw’okwongera kw’obumanyi okwaggulwawo mu kiseera eky’enkomerero, oba mu 1798 eri Abamillerite, oba mu 1989 eri 144,000. Abantu ba Katonda bateekwa okumanya nti Adiventizimu kye kutuukirizibwa kw’ekigero ky’abawala ab’ekkumi, kubanga nga tebalina kutegeera okwo tebagenda kunoonya kutegeera nti "ekiseera eky’enkomerero" eky’ekika eky’enkomerero kyatuuka ddi, oba obubaka obwaggulwawo mu kiseera ekyo bwali ki. Nga tewali kutegeera nti obumanyirivu bw’Adiventisti bwe bukemebwa mu bitundu bisatu, obusinzira ku kukulaakulana kw’amazima okugenda mu maaso, era ekivaamu kya "obulamu oba okufa," tekisoboka okutegeera okuyitibwa okunene kw’Abadiventisti b’Olunaku Olwa Ssabbiti buli omu. Belteshazzar ayimirira abantu abamanyi nti bayitamu enkola y’okutukuzibwa, eyogerwako ng’ "battukuziddwa, baafuuliddwa abeerere, era bakemeddwa." Enkola eyo yennyini ey’okutukuzibwa mu bitundu bisatu ekakasiddwa bulambulukufu nti ye mulimu gwa Mwoyo Mutukuvu.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Newaakubadde bwe kiri, mbagamba amazima; kibagasa mmwe nze ngende: kubanga ssinga ssa ngende, Omuyambi tajja eri mmwe; naye bwe nnaavaawo, ndimuwereza eri mmwe. Era bwe ajja, alinenya ensi ku kyonoona, n’obutuukirivu, n’okusalibwa omusango: Ku kyonoona, kubanga tebakkiriza mu nze; ku butuukirivu, kubanga ngenda eri Kitange, so temundabenga nate; ku kusalibwa omusango, kubanga omulangira w’ensi eno asaliddwa omusango. Nnina ebintu bingi nnyo by’okubagamba, naye kaakano temusobola kubigumira. Wabula bwe ajja, Omwoyo gw’amazima, alibakulembera mu mazima gonna: kubanga tajja kwogera ku lulwe; naye byonna by’anaawulira, ebyo by’alyogera: era alibategeeza ebigenda okujja. Yokaana 16:7-13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Omulimu gw’Omwoyo Omutukuvu ogw’okukulembera abawala b’amagezi mu “mazima gonna” gwetaaga nti akakkanye ensi ku kibi, obutuukirivu n’omusango—ekitegeeza okunyenya oba okukakasa omusango—era ebyo bye bimu ku matendera gasatu agaleeta omuntu okufuuka omuwala w’amagezi oba omusirusiru mu Danyeri essuula ey’ekkumi n’abiri. Obubaka Yesu bwe yalambulula nga omulimu gw’Omwoyo Omutukuvu bwe “mafuta” agalaga enjawulo wakati w’ab’amagezi n’ababi mu Danyeri essuula ey’ekkumi n’abiri. Abantu ba Katonda ab’ennaku ez’enkomerero balina okutegeera okweyongera kw’obumanyi okw’emulembe gwabwe, era obumanyi obwo bulimu okwemanya nti bali oba abawala basirusiru oba ab’amagezi mu lugero lwa Matayo essuula amakumi abiri mu ttaano.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

"Yokaana yalagirwa ebintu bino mu kwolesebwa okutukuvu. Yalaba ekibiina ekyakiikirirwa abawala abawombeefu ab’amagezi abataano, ng’ettaala zaabwe zitegekeddwa bulungi era nga zikwaka, n’agolokoka n’ayogera mu ssanyu nti, ‘Wano we wali okugumiikiriza kw’abatukuvu; wano we bali abakuuma ebiragiro bya Katonda n’okukkiriza kwa Yesu. Era ne mpulira eddoboozi okuva mu ggulu nga gingamba nti, Wandiika, Balina omukisa abafu abafa mu Mukama okuva kaakano: Weewaawo, bw’ayogera Omwoyo, balyoke bawummule ku mirimu gyabwe; era ebikolwa byabwe bibagoberera.’"

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

Abangi abaawulira obubaka bw’omalayika ow’olubereberye n’ow’okubiri baalowooza nti banaasigala balamu okutuuka okulaba Kristo ng’ajja mu bire by’eggulu. Singa bonna abaategeeza nti baakkiriza amazima baakola omugabo gwabwe nga abawala ab’amagezi, obubaka buno buba dda nga bulangiriddwa eri buli ggwanga, buli kika, olulimi n’abantu. Naye abatano baali ba magezi, n’abatano baali basirusiru. Amazima gaalina okulangirirwa abawala ekkumi, naye abatano bokka be baali baateekateese ebyetaagisa ddala okuwegatta ku kibiina ekyatambuliranga mu kitangaala ekyabadde kibatuukidde. Obubaka bw’omalayika ow’okusatu bwali bweetaagibwa. Okulangirirwa kuno kwalina okukolebwa. Abangi abaavaayo okusisinkana Omugole nga bakulemberwa obubaka bw’omalayika ow’olubereberye n’ow’okubiri, baagaana obubaka bw’omalayika ow’okusatu, obubaka obwasembayo obw’okukemebwa obw’okuweebwa ensi yonna.

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

Omulimu ogufaananako guno gunaatuukirizibwa nga omulayika omulala oyo ayolesebwa mu Okubikkulirwa 18 bw’anaawa obubaka bwe. Obubaka bw’abamalayika abasatu—obw’omusooka, obw’okubiri, n’obw’okusatu—bulina okuddamu okulangirirwa. Okuyita kujja okuweereddwa eri ekkanisa nti, ‘Muvemu mwe, bantu bange, muleme okuttamu omugabo mu bibi bye.’ ‘Babulooni ekikulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, n’ekitebe ky’omwoyo gwonna ogw’obutali bulongoofu, era ekisiba kya nnyonyi zonna ezitali nnongoofu era ezikyayibwa. Kubanga amawanga gonna banywedde ku wayini w’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakoleredde naye obwenzi, era n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’eby’obugagga bye n’okwejalabya kwe.... Muvemu mwe, bantu bange, muleme okuttamu omugabo mu bibi bye, era muleme okuweebwa ku matigga ge: kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde eby’obujeemu bye’ [Okubikkulirwa 18:2-5].

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

"Twala buli luyiriri mu ssuula eno, olusome n’obwegendereza, okusingira ddala eby’enkomerero ebibiri: 'Era omusana gw’ettabaaza tegujja kuyaka mu ggwe nate n’akatono; ne ddoboozi ly’omuko n’ery’omugole teriwulirwenga mu ggwe nate n’akatono: kubanga abasubuzi bo be baali abanene ab’ensi; kubanga olw’obulogo bwo amawanga gonna gaalimbibwa. Era mu yo mwaasangibwa omusaayi gw’abannabbi, n’abatukuvu, n’abo bonna abattibwa ku nsi.'"

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

Olugero lw’abawala ekkumi lwaweebwa Kristo ye yennyini, era buli nsonga mu lugero luno yeetaaga okunoonyerezebwamu n’obwegendereza. Ekiseera kijja okutuuka nga oluggi luggaliddwa. Tuyimiririddwa ng’abawala ab’amagezi oba abawala abasiru. Kati tetusobola kukyawula, era tetulina buyinza okugamba nti baani ab’amagezi era baani abasiru. Waliwo abakwata amazima mu butali butuukirivu, era bano balabika ebweru ng’ab’amagezi. Manuscript Releases, Voliyumu 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Ng’Abadiventisti abateekwa okuyita abasajja n’abakazi okuva mu Babulooni mu kiseera ky’etteeka lya Ssande erigirawo mu biseera bitono, tukiikiriddwa ng’abawala ab’amagezi oba ab’obusirusiru. Ekibiina Yokaana kye yalaba, ekyaakiikirirwa abawala ab’amagezi bataano, nga ettabaaza zaabwe zitegekeddwa era nga zikaayaka, Yokaana era yabalambulula ng’abo abalina “okugumiikiriza kw’abatukuvu,” era “abakwatanga amateeka ga Katonda n’okukkiriza kwa Yesu,” be emitwalo kkumi n’ennya n’enkumi nnya abateekwa okukwata amateeka ga Katonda, okukozesa okukkiriza kwa Yesu, era okumanya nti be bawala mu lugero oluli mu Matayo 25. Si kyokka nti balina okutegeera nti be bawala ab’amagezi oba ab’obusirusiru, wabula balina okuddamu okuyitamu ebyo Daniyeri bye yalaga nti “balitukuzibwa, balifuulibwa abeerere, era balikebwa.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Ne bayimba ng’oluyimba oluggya mu maaso g’entebe ey’obwakabaka, ne mu maaso g’ebiramu bina, ne mu maaso g’abakadde; so tewali muntu asobola okuyiga oluyimba olwo okujjako 144,000, abanunuliddwa okuva mu nsi. Bano be batayonoonebwa n’abakazi; kubanga ba balongoofu. Bano be bagoberera Omwana gw’Endiga gy’agenda wonna. Bano banunuliddwa okuva mu bantu, nga be bibala ebyasooka eri Katonda ne eri Omwana gw’Endiga. Era mu kamwa kaabwe tewasangibwa bukuusa; kubanga bataliiko kya kunenyezebwa mu maaso g’entebe ya Katonda. Okubikkulirwa 14:3-5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Wakiri waliwo amazima ataano agalabikiddwa mu Danyeri omutwe ogw’ekkumi n’ebiri, nga ge mazima agakwata ku kibiina ky’Abamillerite n’obubaka bw’Omulayika asooka, era agagenda okuddamu ne gategeerwa okusingawo mu kibiina ky’abantu 144,000. Ekimu ku mazima ago kye nkola y’okutukuzibwa mu mitendera esatu, egattiddwa n’olugero lw’abawala kkumi. Ekisooka ku mazima Wiliamu Mira ge yategeera mu nsonga z’ekiseera eky’obunnabbi, kye “Emirundi musanvu” ebyogerwa mu Leviitiko omutwe ogw’amakumi abiri mu mukaaga; era amazima ago galabikiddwa mu Danyeri omutwe ogw’ekkumi n’ebiri, era ge mazima agasooka mu byafaayo by’Abamillerite, ebyo ebyogerwawo eyo.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.

Naye ggwe, ayi Danyeri, ziba ebigambo, era osibirize ekitabo, okutuusa ku biro by’enkomerero: bangi balidduka ddyo n’ewa, n’amagezi galikyeyongera. Awo nze Danyeri ne ntunula, laba, ne waliwo abalala babiri nga bayimiridde, omu ku lubalama luno lw’omugga, n’omulala ku lubalama luli lw’omugga. Era omu n’agamba omusajja ayambadde olugoye olw’ebbulini, eyali waggulu w’amazzi g’omugga, nti, Kituusa ddi ku nkomerero y’eby’amagero bino? Nange ne mpulira omusajja ayambadde olugoye olw’ebbulini, eyali waggulu w’amazzi g’omugga, bwe yawanika omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira Ey’abeera emirembe gyonna nti kiriba ekiseera, n’ebiseera, n’ekitundu eky’ekiseera; era bwe kinaabanga nga amaze okusasaanya amaanyi g’abantu abatukuvu, ebyo byonna biriggwaawo. Ne mpulira, naye ne sitegeera: awo ne neebuza nti, Ayi Mukama wange, enkomerero ya bintu bino eriba etya? N’angamba nti, Genda mu nzira yo, Danyeri: kubanga ebigambo byazibiddwa era byasibiriziddwa okutuusa ku biro by’enkomerero. Abangi balitukuzibwa, ne bafuulibwa abeeru, ne bagezebwa; naye ababi balikola obubi: so tewali mu babi alitegeera; naye ab’amagezi balitegeera. Danyeri 12:4-10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Ekitundu kino kitandika nga kitabo kya Danyeri kiggaliddwa okutuusa ku biro eby’enkomerero, era kiggwa nga kitabo kya Danyeri kiggaliddwa okutuusa ku biro eby’enkomerero. Wakati w’okuggalibwa okw’olubereberye n’okwasembayo kw’ebigambo bya Danyeri, obujulizi obulayiriddwa bwa "Oyo abeera emirembe gyonna" bwali buno: "kijja kubeerako ekiseera, n’ebiseera, n’ekitundu eky’ekiseera; era bwe gunaaba nga gumaze okusasaanya amaanyi g’abantu abatukuvu, ebyo byonna binaakomala."

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Oyo eyawa obujulizi buno obulayirira ye yali ali waggulu w’amazzi, ayambadde eby’linena. Danyeri yalaba malayika ku lubalama olumu lw’Omugga Hiddekel, n’omalayika omulala ku lubalama olulala, era omu ku abo abamalayika n’abuza ekibuuzo, ne Oyo eyali ku mazzi n’akiddamu. Ekibuuzo kyali, “Kituusa wa?” Kino kye kimu n’ebigambo ebibiri ebyasooka eby’ekibuuzo ekyabuuzibwa mu olunyiriri olw’ekkumi n’asatu mu essuula munaana eya Danyeri.

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

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

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Ensengeka y’obunnabbi yeemu efunibwa mu mboozi zombi, wabula nti mu ssuula omunaana, Daniel ali awali omugga Ulai, so si ku mugga Hiddekel. Mu ssuula omunaana malayika (omutukuvu) n’agamba eri omutukuvu oyo eyali ayogera nti, “kirituusa ddi?” Ekigambo eky’Olulimi lw’Abebbulaniya ekyahindulwa ng’ “omutukuvu oyo,” kye “Palmoni,” kitegeeza “Omubalirizi ow’ekitalo,” oba “Omubalirizi w’ebyama.” Mu ssuula omunaana Yesu (Omubalirizi ow’ekitalo) ye yali ayogera, era omutukuvu omulala n’abuuza Yesu (omutukuvu oyo), nti, “kirituusa ddi?”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Mu essuula kkumi na bbiri, omalayika eyali ku lumu ku mabbali g’Omugga Hiddekel n’abuuza oyo eyayimirira ku mazzi nti, "kinaabanga mu bbanga ki?" Ebitundu ebyawandiikibwa bino byombi biteekwa okwekenneenya wamu, olunyiriri ku lunyiriri. Ekibuuzo ekisooka eky’omu essuula munaana kiri nti, "ekyolesebwa ekikwata ku kukandagirwawo awatukuvu n’eggye kinaabanga mu bbanga ki, ekyo ekituukirizibwa okusooka mu obupagani, oluvannyuma ne mu obwapapa?" Ekibuuzo eky’omu essuula kkumi na bbiri kiri nti, "bunaabanga mu bbanga ki okutuuka ku nkomerero y’ebyo ebyewuunyisa bino?" Olwo Palmoni, Omubalirizi ow’ebyewuunyo eyali ayambadde lineni era ng’ayimiridde ku mazzi, n’awa okuddamu okw’okulayira nti, "kiriba mu bbanga lya ekiseera, ebiseera, n’ekitundu eky’ekiseera; era bw’anaaba amalirizza okusasaanya amaanyi g’abantu abatukuvu, ebintu bino byonna binaamalawo."

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Ebibuuzo eby’Emigga Ulai ne Hiddekel biri nti, “ekibonekerwa eky’okusaasaanyizibwa kw’abantu ba Katonda, ekituukirizibwa obupagani era oluvannyuma obwa Paapa nga byombi binyirira wansi ekifo ekitukuvu n’eggye, kinaabanga okumala bbanga ki?” Okuddamu kwe nti okunyirira wansi kuweddewo mu 1798, lwe omulimu gwa Palmoni ogw’okuzimba yeekaalu ya ba Millerite gwatandika, era ne guggwa emyaka amakumi ana mu mukaaga oluvannyuma mu 1844, lwe ekifo ekitukuvu kyali kigenda okutukuzibwa.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Mu Ssuula ey’ekkumi n’ebiri Danyeri yawulira okuteesa, “naye saategeera.” Danyeri yalaga okwegomba okutegeera, nga kirabikibwa bwe yabuza Kristo, “Ai Mukama wange, enkomerero y’ebintu bino eriba etya?” Okulaga kwe okwagala okutegeera kwakiikirira okwegomba kw’abawala ab’amagezi okutegeera, kubanga okuteesa kwo kwateekebwa wakati w’okwogerwako emirundi ebiri nti ekitabo kya Danyeri kisibiddwa okutuusa ekiseera eky’enkomerero. Danyeri yakiikirira okwegomba okwateekebwa ku William Miller okutegeera amazima agaggudwawo mu 1798, era amazima agasooka ge yaluŋamizibwa okumanya kwali okucinnywazibwa kw’awatukuvu n’eggye, okusooka nga kukolebwa obupagani, oluvannyuma obufuzi bwa Papa, mu kiseera amaanyi g’abantu abatukuvu lwe gasaasaanyizibwa mu kutuukirizibwa kw’“emirundi musanvu” ebyogerwa mu Eby’Abaleevi 26.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Okwegomba kwa Miller okumanya amazima kiimirirwa mu kwegomba kwa Daniel, naye okutegeera kwa Miller tekwali kutuukirira. Daniel akiimira okwegomba kwa Miller, era Belteshazzar akiimira abo abalina okutegeera okutuukiridde ku kintu n'ekyolesebwa. Waliwo waakiri eby'amazima ebikulu etaano ebyaliamu mu ebyo bye bayitamu Abagoberezi ba Miller mu essuula ey'ekkumi n'ebbiri eya Daniel, ebyo ebiriba n'ebifaananako mu byafaayo by'abo emitwalo kkumi n'ena n'enkumi nnya. Ekimu kye nti baatuukiriza era ne bategeera nti baali batuukiriza olugero lw'abawala ekkumi, nga lulimu emitendera esatu egy'okukemebwa, era ekirala kye nti bategeera ejjinja ery'ensinzi erya "emirundi musanvu," eryo eriri mu Leviticus essuula amakumi abiri mu mukaaga.

We will continue this study in our next article.

Tujja okugenda mu maaso n’okunoonyereza kuno mu kyawandiiko kyaffe ekiddako.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

Olwo obwakabaka bw’eggulu bulifaananyizibwa n’abawala kkumi, ne batwala ettaala zaabwe ne bagenda okusisinkana omugole. Era mu bo abatano baali b’amagezi, n’abatano baali basiru. Abo abasiru ne batwala ettaala zaabwe, ne batatwala mafuta nabo; naye ab’amagezi ne batwala mafuta mu nsuwa zaabwe wamu n’ettaala zaabwe. Omugole bwe yalwawo, bonna ne basinzira ne beebaka. Era mu ttumbi ly’ekiro ne wabaawo enduulu nti, Laba, omugole ajja; muveeyo mumusisinkane. Awo abawala abo bonna ne bagolokoka, ne batereeza ettaala zaabwe. Abasiru ne bagamba ab’amagezi nti, Mutuweko ku mafuta gammwe; kubanga ettaala zaffe zizimye. Naye ab’amagezi ne baddamu ne bagamba nti, Nedda; ne kinaaba nga tekimala ffe nammwe: naye mugende eri abatunda, mugulireko mmwe bennyini. Bwe baali bakyagenda okugula, omugole n’ajja; n’abo abaali bategese ne bayingira naye mu mbaga y’obugole: oluggi ne luggalwa. Oluvannyuma n’abawala abalala ne bajja ne bagamba nti, Mukama, Mukama, tuggulire. Naye n’abaddamu n’agamba nti, Mazima mbagamba nti, sibamanyi. Noolwekyo mulindenga; kubanga temumanyi lunaku newankubadde essaawa Omwana w’omuntu gy’ajja.

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

Kati tubeera mu biseera eby’akabi ennyo, era tewali n’omu ku ffe alina okutereera mu kunoonya okutegekerwa okujja kwa Kristo. Waleme okubaawo n’omu agoberera ekyokulabirako ky’abawala abatali bagezi, ng’alowooza nti kinaabeera kya mirembe okutuusa ekizibu bwe kinaatuuka, nga tannafuna okutegekerwa kw’enneyisa okumuyamba okuyimirira mu kiseera ekyo. Kinaabeera kya kutuusa ennyuma nnyo okunoonyanga obutuukirivu bwa Kristo nga baagenyi bayitiddwa okuyingira era ne bakeberebwa. Kati kwe kiseera okwambala obutuukirivu bwa Kristo, ekyambalo ky’obugole ekikukwatira obulungi okukuyingira mu mbaga y’obugole ey’Omwana gw’Endiga. Mu lugero, abawala abatali bagezi balagiddwa nga basaba amafuta, ne babulwa okugafuna newankubadde nga basabye. Kino kiraga abo abatetegekese mu kuzimba enneyisa ebagumya okuyimirira mu kiseera eky’obuzibu obunene. Kiba ng’ogenda eri bannaabo n’ogamba nti Mpa enneyisa yo, kubanga bwe ntagifune ndizikirira. Abo ab’amagezi tebaasobola kussa amafuta gaabwe mu ttabaaza ez’akaaka za bawala abatali bagezi. Enneyisa si kintu kisindikibwa eri omulala. Tegigulibwa wadde okutundibwa; gifunibwa. Mukama aweeredde buli muntu omukisa okufuna enneyisa entuukirivu mu bbanga ly’okugezesebwa; naye teyawadde ngeri gye muntu asobola okuyisa ku mulala enneyisa gye yazimbye ng’ayita mu bikemo ebikambwe, nga ayiga amasomo okuva eri Omuyigiriza Omukulu, okweyolekereza obugumiikiriza mu kukemebwa, era n’okukozesa okukkiriza okumusobozesa okusengula ensozi z’ebitasoboka. Tekisoboka okuwa omulala akawoowo k’okwagala—okuwa omulala obuwombeefu, bweegendereza, n’obugumiikiriza. Tekisoboka omutima gwa muntu gumu okufukamu omulala okwagala kwa Katonda n’okwagala abantu.

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

Naye olunaku lujja, era luli kumpi nnyo ku ffe, nga buli kitundu ky’obugunjufu bujja okubikkulibwa olw’okukemebwa okwenjawulo. Abo abasigala beesigwa ku nsonga entuufu, era abakozesa okukkiriza okutuusa ku nkomerero, be abo abaalabiddwa nga ba mazima mu kugezesebwa n’okukemebwa mu biseera eby’emabega eby’ekiseera ky’okugezesebwa kwabwe, era abaatondekesa obugunjufu bwabwe mu kifaananyi kya Kristo. Be abo abakulirizza enkolagana ya kumpi ne Kristo, era, olw’amagezi ge n’ekisa kye, abeetabira mu butonde obwa Katonda. Naye tewali muntu ayinza okuwa munne okwewaayo kw’omutima n’ebikula ebirungi eby’amagezi n’omwoyo, wadde okujjuza eby’abula bye n’obuyinza bw’empisa ennungi. Buli omu ku ffe asobola okukolera munne bingi nga tubawa ekyokulabirako ekya Kristo, ne tubakubiriza okugenda eri Kristo okufuna obutuukirivu obutabalina tebayinza kuyimirira mu kusalibwa omusango. Abantu balina okulowooza n’okusaba ennyo ku nsonga ennene ey’okuzimba obugunjufu, era bakolere obugunjufu bwabwe mu kifaananyi kya Katonda. The Youth Instructor, January 16, 1896.