We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Tutandika okwekenneenya olwolesebwa olwasembayo lwa Danyeri nga tussa mu nkola ensonga ey’emusingi eyeragibwa “Alufa ne Omega,” eraga nti Ye bulijjo alanga enkomerero okuva ku ntandikwa. N’olwekyo, Belteshazzar, ye Danyeri mu linyiriri eryasooka ery’olwolesebwa olwasembayo, era ayimirirwamu ne mu kitundu eky’enkomerero eky’olwolesebwa olwo lwennyini. Tukizuulidde nti Belteshazzar ayimirira abantu ba Katonda ab’endagaano ab’ennaku ez’enkomerero, abategeera “chazon,” olwolesebwa lw’ebyafaayo eby’obunnabbi, nga bwe lulagirwa mu kigambo “ekintu” mu linyiriri eryasooka. Olwolesebwa olwo lw’ebyafaayo eby’obunnabbi lwe “emirundi musanvu” ogw’omu Levitiko 26, era gulingana n’emyaka 2,520. Belteshazzar era ategeera “vision” mu linyiriri eryasooka, lye “mareh” olw’emyaka 2,300, oluyimirira okulabika okw’amangu kwa Kristo.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Mu ssuula ekkumi n’ebiri, Daniyeri akiikirira ekisinde ky’omulayika asooka era n’ekisinde ky’omulayika ow’okusatu, kubanga ebisinde byombi bituukiriza olugero lw’abawala abatannaba kufumbirwa kkumi. Mu ssuula ekkumi n’ebiri waliwo waakiri amazima ataano agaalimu mu kisinde kya ba Millerite, agakiikirira amazima ge kisinde ky’omulayika ow’okusatu n’akyo kiteekwa okuyitamu n’okugategeera. Ebisinde byombi bituukiriza olugero lw’abawala abatannaba kufumbirwa kkumi, era abawala ab’amagezi mu bisinde byombi basaanidde okutegeera ensonga eyo ey’obunnabbi. Ebisinde byombi biteekwa okutegeera amazima g’obunnabbi agasooka Miller gye yaletebwa okumanya, nga kiragibwa mu “emirundi musanvu” mu Leviticus amakumi abiri mu mukaaga. Ebirala ebisatu ebifaanaganako mu ebyo bye bayitamu n’okutegeera bisangibwa mu bitundu ebitonotono eby’enkomerero eby’essuula.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Okuva ku kiseera ssaddaaka eya buli lunaku bwe ejja okuggyibwawo, n’ekivve ekireeta amatongo bwe kinaateekebwawo, walibaawo ennaku 1,290. W’omukisa oyo alindirira, n’atuuka ku nnaku 1,335. Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero; kubanga ojja kuwummula, era ojja kuyimirira mu mugabo gwo ku nkomerero y’ennaku. Danyeri 12:11-13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Abantu ba Katonda abaasigaddewo mu kitabo ky’Okubikkulirwa balina ebiranga by’obunnabbi ebikulu bisatu. Bakuuma ebiragiro bya Katonda, balina okukkiriza kwa Yesu era bawagira Omwoyo gw’Obunnabbi.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

N’aŋŋamba nti, Wandiika, Balina omukisa abaayitiddwa okujja ku mbaga ey’obugole eya Mwanaw’endiga. N’aŋŋamba nti, Ebigambo bino bya mazima bya Katonda. Nange ne ŋwa mu bigere bye okumusinza. N’aŋŋamba nti, Laba tokikola: nze ndi omuddu munno, era ow’ab’oluganda bo abalina obujulirwa bwa Yesu: sinza Katonda; kubanga obujulirwa bwa Yesu gwe Mwoyo gw’obunnabbi. Okubikkulirwa 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Abamillerite baategeera bulungi nti “the daily,” mu kitabo kya Danyeri, kyayimiriranga okusiinza ebifaananyi, era nti “ekiseera ‘the daily’ lwe ‘kyaggibwawo,’” kyali mu mwaka gwa 508. Okugaana amazima ago kwe kugaanira obuyinza bw’ “Obujulizi bwa Yesu,” obuli “Omwoyo gw’Obunnabbi,” kubanga Omwoyo gw’Obunnabbi alaga bulambulukufu nti Abamillerite baali batufu mu kwetegeera kwabwe ku “the daily.”

“Then I 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Abamillerite baategeera nti okujeemera kw’obupagani okuziiyiza okulinnya kw’obufuzi bwa Papa mu buyinza mu mwaka 538, kwaggibwawo mu mwaka 508. Abamillerite baali mu mazima, naye okutegeera kwabwe kwali kutono. Abantu ba Katonda ab’ennaku ez’enkomerero, abakiikirirwa Belteshazzar mu kitundu ekisooka, banaalaba nti okuva mu mwaka 508 okutuuka mu 538 kiyimirira ekiseera eky’obunnabbi ekyafaananyizibwa emyaka amakumi asatu egy’okutegekerategekera mu byafaayo bya Kristo, egyaliwo emabega w’okumuweebwa obuyinza mu lubatizo lwe. Banaalaba nti ekiseera kino eky’obunnabbi kiyimiririrawo ne ekiseera eky’obunnabbi okuva mu 1776 okutuuka mu 1798, era nti ebyo ebiseera bisatu byonna biyimirira ekiseera eky’okutekebwako akasinda ky’abantu 144,000 ekyaatandika nga Sebutemba 11, 2001, ne kimalira ku tteeka lya Sande erigenda okutuuka amangu.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Mu ssuula ey’ekkumi n’ebiri, Danieri ayimiririra AbaMillerite n’amazima ataano ag’amaanyi n’ebyo bye bayitamu ebikulu ebirina okuddirwamu mu abo abayimiririrwa Belteshazzar. Ekisatu ku mazima n’ebyo bye bayitamu eby’AbaMillerite kwe "endowooza entuufu ku 'ekya bulijjo,' ... Mukama yagiwa ... eri abo abaawa obubaka bw’essaawa y’omusango." Okugaana amazima ago kwe kugaana ebiwandiiko bya Ellen White, ebyeyitibwa Omwoyo gw’Obunnabbi. Eky’okuna ku mazima n’ebyo bye bayitamu eby’AbaMillerite, n’abatumwa b’omulayika ow’okusatu, kye obunnabbi bw’emyaka 1335, obwatandika mu mwaka lwe "ekya bulijjo" kyaggibwawo, mu 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Okutandika mu 508, emyaka 1335 ekutwala ku 1843, naye si 1843 yokka, kubanga obunnabbi buno bulaga ddala olunaku olusembayo olw’omwaka gwa 1843, kubanga bugamba nti, "Aweereddwa omukisa oyo alindirira, era atuuka ku nnaku 1335." Ekigambo ky’Olwebbulaniya ekivunulwa ng’ "cometh," kye "naga," era kitegeeza "okukwata" oba "okuteeka emikono ku." Kale obunnabbi buno kitegeeza nti, "Aweereddwa omukisa oyo alindirira, era" akwata oba ateeka emikono ku 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Omukisa ogw’okulindirira mu byafaayo by’Abagoberezi ba Miller gwali gwa bawala ab’amagezi abaayitamu okusiibwamu essuubi okw’asooka, naye ne balindirira okwolesebwa okw’alwawo. Nga Abagoberezi ba Miller baalindirira ‘okwolesebwa okw’alwawo’ mu kutuukiriza olugero lw’abawala ekkumi ne Habakkuku essuula ey’okubiri, baafuna omukisa. Mu biro eby’okulindirira ebyo ne balaba nti baali batuukiriza olugero, era nti ku nkomerero okwolesebwa okwo kujja ‘okwogera’. Ebiro byabwe eby’okulindirira n’okusiibwamu essuubi byasinziira ku kutegeera okutali kutuufu nti emyaaka enkumi bbiri n’ebikumi bisatu gyandikomereddewo mu 1843, naye okwolesebwa kwali kwa 1844 ddala. Okusiibwamu essuubi kwabwe kwasinziira ku ebyo bye baayitamu, omwaka gwa 1843 bw’aggwa ng’okudda kwa Kristo tekubaddewo. Okusiibwamu essuubi kwabwe, n’omukisa ogwalangirirwa ku abaalondawo okulindirira oluvannyuma, byonna byasinziira ku lunaku olusembayo ddala olw’omwaka gwa 1843, olwo ‘olukwata ku’ oba ‘olutuuka ku’ 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Obumanyirivu bw’okusubwa essuubi okwasooka, nga butuukiriza ekigerageranyo ky’abawala ab’obuwala kkumi, butegeerekebwa era buddibwamu mu abo abakiikirirwa Belteshazzar. Amazima n’obumanyirivu eby’okutaano ebinaategeerwa abo abakiikirirwa Belteshazzar kwe kuba nti mu "nkomerero y’ennaku", Daniel ajja "okuyimirira mu mugabo gwe".

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Danyeri abadde ayimiridde mu mugabo gwe okuva envumbo lwe yaggyibwawo era omusana gw’amazima gutangazizza okwolesebwa kwe. Ayimiridde mu mugabo gwe, ng’asitula obujulirwa obwali butegeezebwa ku nkomerero y’ennaku.” Sermons and Talks, ekitundu 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Abamillerite baayitamu omugendo gw’okutukuzibwa ogwatuukirizibwa olw’okweyongera kw’obumanyi okwava mu kitabo kya Danyeri bwe kyasumululibwa mu mwaka gwa 1798. Abo abakiikirirwa Berutesazza bajja kuyitamu omugendo gw’okutukuzibwa ogwatuukirizibwa olw’okweyongera kw’obumanyi okwava mu kitabo kya Danyeri bwe kyasumululibwa mu mwaka gwa 1989. Era bajja kutegeera nti ekitabo kya Danyeri kirina ekigendererwa eky’enjawulo mu kuteekako akabonero eri 144,000.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

"Bwe Katonda awa omusajja omulimu omw'enjawulo gw'akola, alina okuyimirira mu mugabo gwe n'ekifo kye nga Daniyeri bwe yakola, ng'ategefu okuddamu okuyitibwa kwa Katonda, ng'ategefu okutuukiriza ekigendererwa kye." Manuscript Releases, Voliyumu 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Nga Ab’e Laodikya ab’edda, abo abakiikirirwa Belteshazzar bajja kutegeera nti kuyita mu bitabo bya Danyeri n’Okubikkulirwa, ebyo byombi bye kitabo kimu, we mwe wamalirizibwa okuzuukuka okusembayo.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Bwe ebitabo bya Danyeri n’Okubikkulirwa binaategeerwa obulungi okusinga, abakkiriza bajja kuba n’obumanyirivu bw’eddiini obw’enjawulo ddala... Waliwo ekimu ekiritegeerwa ddala okuva mu kuyiga kw’Okubikkulirwa—nti enkolagana wakati wa Katonda n’abantu be eri ya kumpi era enkakafu.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Nga baali Ab’e Laodicea edda, banaabanga bamaze okutegeera embeera yaabwe ey’e Laodicea, era banaabanga bamaze okumanya nti mu by’omwoyo baali bafu nnyo ng’ekiwonvu eky’amagumba amakalu, era mu kuddamu eri obujulirwa obutereevu obukwata ku mbeera yaabwe ey’okufa n’okubula banaategeera nti okuba balamu kye kyetaago kyabwe ekisooka.

“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.” Selected Messages, book 1, 121.

"Okuzukuka kw'obutukuvu obw'amazima mu ffe kwe kisinga obukulu era ekisinga okuba eky'amangu mu byetaago byaffe byonna. Okunoonya kino kigwanidde okuba omulimu gwaffe ogw'okusooka." Obubaka Obulondebwamu, ekitabo 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Ekisuubizo kya Bayibuli kiri nti buli anoonya aliraba, era Omwoyo Omutukuvu n’alyoka abakulembera okutegeera nti ebitabo bya Danyeri n’Okubikkulirwa bye bireeta okuzza obuggya okwetaagisa.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Bwe tuba nga ffe ng'abantu tutegeera kye kitegeeza ekitabo kino eri ffe, walirabika mu ffe okuzuukuka okukulu.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Enkomerero y’ekyolesebwa kya Danyeri ekisembayo, nga kiragiddwa mu ssuula ey’ekkumi n’abiri, eraga eby’okuyitamu ebireetawo abantu ba Katonda ab’endagaano ab’ennaku ez’oluvannyuma, nga kiikiriddwa Belteshazzar, mu olunyiriri olusooka lw’ekyolesebwa ekisembayo. Eyo Danyeri, nga kiikiriddwa nga Belteshazzar, ategeera ebyolesebwa byombi: eky’omunda eky’emyaka 2300 n’eky’ebweru eky’emyaka 2520. Ategeera “ekintu” ne “ekyolesebwa.” Ategeera ekyolesebwa kya chazon n’ekyolesebwa kya mareh. Ategeera okulinnyirira wansi ekifo ekitukuvu n’eggye, n’okuzzaawo ekifo ekitukuvu n’eggye. Ategeera ebyolesebwa byombi eby’Omugga Ulai n’ogwa Hiddekel.

We will continue this study in the next article.

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

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

Waliwo obwetaavu bw’okwekenneenya okusembedde ennyo ku Kigambo kya Katonda; okusinga ddala, Danyeri n’Okubikkulirwa biteekwa okuweebwa obwegendereza nga bwe kitalabikako mu byafaayo by’omulimu gwaffe. Tuyinza okubeera n’ebitono bye twogera mu njuyi ezimu, ku buyinza bwa Loma n’obuppapa; naye tulina okukubiriza abantu okussaayo omwoyo ku bye baawandiika abannabbi n’abatume nga bakwatiddwa Omwoyo Omutukuvu wa Katonda. Omwoyo Omutukuvu ye yateekateeka ebintu bwe bityo, mu okuwa obunnabbi era ne mu ngeri ebyo ebyalagirwamu, okulaga nti omukozi omuntu alina okusigala ng’atalabika, nga yeekwese mu Kristo, era nti Mukama Katonda ow’eggulu n’amateeka ge balina okutumbulibwa. Musome ekitabo kya Danyeri. Mujjukizewo, ekimu ku ekimu, ebyafaayo by’obwakabaka ebyalagiddwa eyo. Mulabe abakungu b’eby’obufuzi, obukiiko, n’amagye ag’amaanyi, era mulabe Katonda bwe yakolera okuzza wansi amalala g’abantu, n’okuteeka ekitiibwa ky’abantu mu vvu....

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

Ekitangaala Daniyeri kye yafuna okuva eri Katonda, kyaweebwa okusingira ddala eri bino ebiro eby’enkomerero. Eby’olesebwa bye yalaba ku mabbali g’omugga Ulai ne Hiddekel, emigga emikulu gya Shinar, kati biri mu kutuukirizibwa, era ebintu byonna ebyayogerwa edda bijja okutuukirira amangu ddala.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

Lowooza ku mbeera z’eggwanga ly’Abayudaaya mu kiseera obunnabbi bwa Danyeri lwe bwaweebwa.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

Tuweeyo ekiseera ekingi mu kuyiga Bayibuli. Tetutegeera Ekigambo kya Katonda nga bwe kisaanira. Ekitabo ky’Okubikkulirwa kitandika n’okutulagira ffe okutegeera obulagirizi mwe mulimu. ‘Alina omukisa oyo asoma, n’abo abawulira ebigambo eby’obunnabbi buno,’ bw’ategeeza Katonda, ‘era abakuuma ebyo ebiwandiikiddwa omwo; kubanga ekiseera kyegasseko.’ Bwe ffe ng’abantu bwe tunaategeera ekitabo kino kye kitegeeza gye tuli, wajja kulabika mu ffe okuzuukira okukulu. Tetutegeera mu bujjuvu ebyo bye kituyigiriza, newankubadde obulagirizi obutuweereddwa okukinoonyerezaako n’okukisomako.

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

Mu biseera ebyayita abalimu balangiridde nti Danyeri n’Okubikkulibwa bye bitabo ebisibiddwa, era abantu ne babisezera ku bbali. Olugoye olw’akyama olwalabikananga, olwalemesa bangi okuluggyaawo, omukono wa Katonda yennyini aluggyiddemu ku bitundu bino eby’Ekigambo kye. Eryo linnya ‘Okubikkulibwa’ likontana n’okugamba nti kye kitabo ekisibiddwa. ‘Okubikkulibwa’ kitegeeza nti waliwo ekintu ekikulu ekibikkuliddwa. Amazima ag’omu kitabo kino gatwaliddwa eri abo abali mu nnaku zino ez’enkomerero. Tuyimiridde mu kifo ekitukuvu eky’ebintu ebitukuvu nga ekifuniko kiggyiddwamu. Tetulina kuyimirira ebweru. Tulina okuyingira, si n’ebirowoozo eby’obutafaayo n’ebitassa kitiibwa, so si na bigeere eby’amampa, wabula n’okussa ekitiibwa n’okutya okutukuvu eri Katonda. Twesemberedde ekiseera nga obunnabbi obw’omu kitabo ky’Okubikkulibwa bugenda kutuukirira....

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

Tulina ebiragiro bya Katonda n’obujulizi bwa Yesu Kristo, era obwo bwe Omwoyo gw’obunnabbi. Amayinja agataliiko muwendo gasangibwa mu Kigambo kya Katonda. Abo abanoonya ekigambo kino balina okukuuma omutwe omulongoofu. Tebalina kukkiriza okwegomba okwakyamye kubafuga mu kulya newaakubadde mu kunywa.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

Bwe bakola kino, obwongo bwabwe bujja kutabanguka; tebajja kusobola okugumira obuvune bw'okunoonya mu bujjuvu okuzuula amakulu g'ebintu ebyo ebikwata ku nkomerero y'ebyafaayo by'ensi eno.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

Bwe ebitabo bya Danyeri n’Okubikkulirwa binaategeerekebwa obulungi okusinga, abakkiriza bajja kufuna obumanyirivu mu by’eddiini obw’enjawulo ddala. Bajja okulabako katono ku nzigi ez’eggulu ezigguddwa, ne emitima gyabwe n’amagezi gaabwe gikwatibwe nnyo ku kikula ky’obuntu kye buli omu alina okukulaakulanya, okuyinza okufuna omukisa ogugenda okuba empeera ey’abalongoofu emitima.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

Mukama aliwa omukisa eri bonna abagenda okunoonya mu bwetoowaze n’obuwombeefu okutegeera ebyo ebibikkuliddwa mu Kitabo ky’Okubikkulirwa. Kino kitabo kirimu bingi nnyo eby’obulamu obutaggwaawo era kijjudde ekitiibwa, okutuusa n’okuba nti buli asoma era akinonyerezaako n’obunyiikivu afuna omukisa ogw’abo ‘abawulira ebigambo by’obunnabbi buno era bakuuma ebyo ebyawandiikiddwa omuli.’

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

Mu kusoma Ekitabo ky’Okubikkulirwa ekintu kimu kijja kutegeerwa ddala— nti enkwatagana wakati wa Katonda n’abantu be eri ya kumpi era ekakafu.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

Okukwatagana okw’ekyewuunyisa kulabika wakati w’obutonde bw’eggulu n’ensi eno. Ebyo ebyabikkulirwa Danyeri oluvannyuma byayongerwako n’okubikkulirwa okwaweebwa Yokaana ku Kizinga kya Patimo. Ebitabo bino bibiri biteekwa okwekenneenya n’obwegendereza. Emirundi ebiri Danyeri yabuuza nti, “Kijja kutwala bbanga ki okutuuka ku nkomerero y’ekiseera?”

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

'Nawulira, naye saategeera; awo ne njogera nti, Ai Mukama wange, enkomerero y'ebintu bino eriba etya? N'ayogera nti, Genda mu kkubo lyo, Danieri; kubanga ebigambo bino biggaliddwa era bitemeddwa akabonero okutuusa ku biro by'enkomerero. Abangi balitukuzibwa, era balifuulibwa kyeru, era baligezebwa; naye ababi balikola bubi; era tewali mu babi alitegeera; naye abalina amagezi balitegeera. Era okuva ku kiseera lwe banaggyaawo ekiweebwayo kya buli lunaku, ne bwe banaateekawo ekyennyinyala ekireeta okuzikirira, walibaawo ennaku 1290. Alina omukisa oyo alindirira, n'atuuka ku nnaku 1335. Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero; kubanga oneewummuza, era oyimirire mu mugabo gwo ku nkomerero y'ennaku.'

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

Empologoma ey’ekika kya Yuda ye eyasumulula ebisiba by’ekitabo, n’awa Yokaana okubikkulirwa kw’ebirina okubaawo mu nnaku zino ez’ekkomerero.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

Danyeri yayimirira mu mugabo gwe okuwa obujulizi bwe, obwali busibiddwa okutuusa ku biro eby’enkomerero, ekiseera lwe kyandilangirirwa obubaka bw’omumalaika asooka eri nsi yaffe. Ebintu bino bya bukulu obutagererwa mu nnaku zino ez’enkomerero; naye ng’ekiri nti ‘abangi balyoke batukuze, ne batangale, ne bakebwe,’ ‘ababi balikola obubi; so tewali wa babi alitegeera.’ Mazima ddala kino! Ekibi kwe kumenya etteeka lya Katonda; era abo abagaana okukiriza omusana ogukwata ku tteeka lya Katonda tebagenda kutegeera okulangirirwa kw’obubaka bw’abamalayika abasatu—asooka, ow’okubiri, n’ow’okusatu. Ekitabo kya Danyeri kiggulwawo mu Kubikkulirwa kwa Yokaana, era kitutwala okutuuka ku biseera eby’enkomerero mu byafaayo by’ensi eno.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

"Ab'oluganda baffe banaabeerenga nga bajjukira nti tuli mu bulabe bw’ennaku ez’enkomerero? Musome Okubikkulirwa nga mukigatta ne Danyeri. Muyigirize bino." Testimonies to Ministers, 112-115.