In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Mu ssuula eky’ekkumi Danyeri akwatibwako emirundi esatu, era okukwatibwako okwo okusatu kukwatagana n’emirundi esatu Danyeri gy’ayitamu ku ye kennyini “mareh,” okwolesebwa. Okulabika okw’olubereberye n’okw’enkomerero kwali kwa Gabulyeri, omubaka w’Okubikkulirwa kwa Yesu Kristo. Gabulyeri ye oyo atwala obubaka okuva eri Kristo, bwe yaweebwa Kitaawe, n’abutuusa eri nnabbi, oyo alina okubuweereza amakanisa.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Naye nja kukulaga ekiwandiikiddwa mu kitabo eky'amazima; era tewali ayimirira nange mu bino wabula Mikaeri, omulangira wammwe. Danyeri 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabuliyeri amanyi nti yatondebwa, era ky’ensonga lwaki yamugamba Yokaana mu butereevu obutamusinza mu kitabo ky’Okubikkulirwa.

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 19:10.

Ne neegwa mu bigere bye okumusiinza. N’aŋŋamba nti, Laba tokikola: nze munno omuweereza, era wamu ne baganda bo abalina obujulizi bwa Yesu: siinza Katonda: kubanga obujulizi bwa Yesu bwe mwoyo gw’obunnabbi. Okubikkulirwa 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Olw’ekyo, omusomi w’obunnabbi alina okutegeera nti ensonga lwaki Gabulieri alaga nti, ng’akwata ku ebyateekebwa mu ‘Kiwandiiko ky’amazima,’ tewali amusukka, erina ekigendererwa eky’enjawulo eky’obunnabbi. Bwe yalaga nti Kristo yekka ye ategeera ebyawandiikibwa okusinga ye, n’amulambulula nga ‘Mikaeri, mulangira wammwe.’ Naye Mikaeri si mulangira yekka; ye Malaika Omukulu.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Naye Mikaeri, malaika omukulu, bwe yawakananga ne Sitaani ku mubiri gwa Musa, teyayinza kumuleetera musango ogw’okumuvuma, naye yagamba nti, Mukama akunenye. Yuda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Okukwatibwa okusatu kwo kwa bamalayika, era mu emirundi esatu Daniyeri gy’alaba okwolesebwa ‘mareh’, kuba kwa bamalayika. Daniyeri bwe bamukwata ku mulundi ogw’okusatu, ekyo kiba kya kumunyweza, kubanga ku kukwatibwa okw’okubiri yavaamu amaanyi.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Awo nate n’ajja omu ng’alabika ng’omusajja, n’ankwatako, n’ampa amaanyi, n’angamba nti, Ggwe musajja omwagalwa nnyo, totya: Emirembe kibeere gyoli; nywera, weegume, weegume. Bwe yamaliriza okwogera nange, ne nnywera, ne ndamu nti, Mukama wange ayogere; kubanga onnyongedde amaanyi. Awo n’agamba nti, Omanyi lwaki nzize gyoli? Kati ndiddayo okulwana n’omulangira wa Buperusi; era bwe ndimala okuvaayo, laba, omulangira wa Buyonaani ajja. Danyeri 10:18-20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabulyeri ajjukiza Danyeri nti yali “azze okutegeeza” Danyeri “ebigenda okutuuka ku bantu bo mu nnaku ez’oluvannyuma,” bwe yamubuuza nti, “omanyi kyenvudde nkugenderako?” Mu kukwatagana n’ebyo bye yali ayigirizza Danyeri ku nnaku ez’oluvannyuma, Gabulyeri n’alyoka agamba nti olwo “ndikomawo okulwana n’omulangira w’e Buperusi: era bwe ndimala okuvaawo, laba, omulangira w’e Buyonaani alijja.” Awo n’alyoka atandika emboozi ey’obunnabbi ey’essuula ey’ekkumi n’emu, ennyonnyola ebigwawo ku kikumi mu ana mu bina mu nnaku ez’oluvannyuma. Emboozi eyo ey’obunnabbi eteekeddwa mu mbeera y’olutalo n’“omulangira w’e Buperusi” ne “omulangira w’e Buyonaani”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Mu byafaayo, ekiseera ekiri wakati wa Kooreesu Omukulu ne Aleksanda Omukulu kyasukka emyaka bikumi bibiri. Naye mu musisi omukulu ogw’Okubikkulirwa essuula kkumi n’emu, ebikolwa eby’enkomerero bitambulira mangu, era bukya kabaka ow’obulimba ow’Obukiikakkono awangudde obwakabaka obw’omukaaga, obwakabaka obw’omusanvu, abakabaka kkumi, obukiikirirwa Bugereeki, bakkiriziganya amangu ddala okuwa ensolo obwakabaka bwabwe.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Ku ddaala limu, okwolesebwa kwa “mareh” kukozesebwa emirundi musanvu mu ssuula ey’ekkumi eya Danyeri. Twegasse ku mirundi ena ku egyo omusanvu, ne tumanya nti ekigambo ekisooka kitegeeza Danyeri ng’alaga nti nga omwaka ogw’okusatu ogwa Kuulo tegunnatuuka, Danyeri yali ategedde okwolesebwa okwo. Mu bigambo bisatu ebiddako, okukwatibwako okwo okusatu mu buli kwolesebwa kulaga obumanyirivu bwa Danyeri bw’ayimuka okuva mu kukungubaga okw’ennaku amakumi abiri mu lumu. Okwazuukuka kwe okw’okuddamu amaanyi kulongoosebwa ku nkola ey’emitendera esatu egy’Enjiri ey’olubeerera, era emitendera egyo esatu ekiikirirwa bamalayika, wadde nga omutendera ogwokubiri ye Mikayiri omumalayika omukulu, oyo eyazuukiza Musa okuva mu kufa, n’amutwala mu ggulu.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Ebigambo bino ebirala essatu ekigambo “vision” we kisangibwa mu ssuula ey’ekkumi, si “mareh,” wabula ye “marah.” “Marah” kye kikazi kya “mareh.” Kitegeeza okwolesebwa, era mu ngeri ekozesa ekivaamu kitegeeza “endabirwamu” oba “endabirwamu ey’endabiro.” Ekisumuluzo eky’okutegeera amakulu gaakyo kiri mu kuba nti kiri “causative.” Kye kwolesebwa kw’“endabika”, naye kyawukana mu butonde bwakyo obw’ekikazi n’ekisajja, bwe kityo ne kitegeeza obubaka bwa nnabbi obulala. Ng’amakulu gaakyo bwe gali, “endabirwamu” eraga nti abo abalaba okwolesebwa, balaba ekika ky’okwerabiramu. Kino kye kitundu ky’ekigambo ekiba “causative.” Amakulu g’ekigambo ekireeta ekivaamu mu mbeera ya “marah,” magazi nnyo.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Ekigambo "causative" kyogerako ku mulamwa gw’okuleeta ekintu okubaawo oba ekikolwa eky’okuleetera ekintu okubaawo. Mu by’ennimi, okusingira ddala mu ngeri verbs bwe zikyusibwa, "causative" y’enkola y’etteeka ly’enjogera eraga nti oyo gwe bayita subject wa verb ye aleetera omuntu omulala oba ekintu okukola ekikolwa ekirambiddwa mu verb. Okugeza, mu Luzzungu, ekigambo "to read" kifuka causative bwe tugamba nti "to make someone read." Wano, subject abeera aleetera omulala okukola ekikolwa ky’okusoma.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Enkola ey’okuleetera eraga nti omukola ye avunaanyizibwa okuletawo ekikolwa ekyannyonnyolwa mu kigambo ekikolwa. “Causative” kyekuusa ku ngeri ekikolwa oba ekintu gye bireetebwa okutuuka. Emirundi esatu Daniyeri gy’akozesa ekigambo ky’Olwebbulaniya “marah,” ekyolesebwa ekirabibwa kireetera oyo akiraba okukyusibwa n’afaanana ekifaananyi ky’ekyo ky’alaba.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

Era ku lunaku olw’amakumi abiri mu nnya ogw’omwezi ogusooka, nga mbeera ku mabbali g’omugga omukulu, oguyitibwa Hiddekel; Awo ne nnyimusa amaaso gange ne ntunula; laba, waaliwo omusajja omu ayambadde olugoye olw’elineni, ebiwato bye byali bisibiddwako olukoba lwa zzaabu ennungi ey’e Uphaz: Omubiri gwe gwali ng’ejjinja erya berilo, n’obuso bwe nga endabika (mareh) y’obumyansa, n’amaaso ge ng’amataala g’omuliro, n’emikono gye n’ebigere bye nga byaka ng’ekikomo ekyayengejjebwa, n’eddoboozi ly’ebigambo bye nga ddoboozi ly’ekibiina kinene. Nange Daniyeri nzekka ne ndaba ekyolesebwa (marah): kubanga abasajja abaali nange tebaalaba ekyolesebwa (marah); naye okukankana okunene ne kubagwira, ne badduka ne beekweka. Kyennava nsiigala nzekka, ne ndaba ekyolesebwa ekinene kino (marah), era amaanyi ne gaggwa mu nze: kubanga obulungi bwange bwakyuka ne buba obwonoonefu mu nze, ne nnasigala nga sirina maanyi. Naye ne mpulira eddoboozi ly’ebigambo bye: era bwe nnawulira eddoboozi ly’ebigambo bye, ne nsula tulo tw’amaanyi nga nteebase wansi ku buso, obuso bwange nga buli ku ttaka. Daniyeri 10:4-9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Ku nkomerero y’ennaku amakumi abiri mu gumu ez’okukaabira, ez’omu nnaku ez’enkomerero zigattagana n’ennaku ssatu n’ekitundu abajulizi babiri nga bafu mu luguudo, Danyeri n’alagajibwa amangu ddala okulaba endabika ya Kristo, era endabika ye yali "nga endabika (mareh) y’amasannyalaze." Ekyo, ku nkomerero y’ennaku ssatu n’ekitundu mu kitundu eky’ekkumi n’emu eky’Okubikkulirwa, kivamu okwawukana, kubanga "abantu abaali ne" Danyeri tebaalagajibwa [kulaba] kwolesebwa (marah); naye okukankana okunene ne kubagwira, ne badduka okwekweka. "Kyennava" Danyeri "yasigalawo yekka," naye "abantu abaali nange tebaalagajibwa [kulaba] kwolesebwa (marah); naye okukankana okunene ne kubagwira, ne badduka okwekweka".

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Okwolesebwa Danieli lwe yalaba ng’ali yekka kwali okwolesebwa okw’obwakazi, era okwavaako okukyusa Danieli okumufuula mu kifaananyi ky’okwolesebwa. Enkyukakyuka eyo yatuukirizibwa nga amaanyi g’obuntu ga Danieli gaggibwamu, era obulungi bwe ne bufuulibwa obubola.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Ennyama yennyini, mwe emmeeme esuliramu era ng’ayitira mu yo okukola, ya Mukama. Tetulina ddembe kulekaawo okufaayo ku kitundu kyonna ky’omubiri omulamu. Buli kitundu ky’omubiri omulamu kya Mukama. Okumanya engeri omubiri gwaffe gy’ategekeddwa kusaanidde okutuyigiriza nti buli kitundu kikole obuweereza bwa Katonda, nga kikozesebwa ky’obutuukirivu.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

Tewali n’omu wabula Katonda ayinza okuwangula amalala ag’omu mutima gw’omuntu. Tetusobola okweelokola. Tetusobola okwefuula abaggya. Mu mbuga ez’omu ggulu tewaliba wimbo gunayimbibwa nti, ‘Nze eyeyagalanga nze, ne nneeyetukuza, ne nneelokola; ekitiibwa n’essiriba, emikisa n’ettendo bibe eri nze.’ Naye kino kye omulamwa gw’omwimbo oguyimbibwa bangi wano mu nsi. Tebamanyi kye kitegeeza okubeera abawombeefu era abakkakkamu mu mutima; era tebayagala na kukimanya kino singa basobola okukyewala. Enjiri yonna eri mu kuyiga ku Kristo, obuwombeefu bwe n’okukkakkamu kwe.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

Okutuukirizibwa olw’okukkiriza kye ki? Kye omulimu gwa Katonda ogw’okuteeka ekitiibwa ky’omuntu mu ffuufu, era ogw’okukola ku lulwe ekyo ekitali mu maanyi ge okukikola ye yennyini. Obujulirwa eri Abasumba, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Obumanyirivu bw’okufuuka abatuukirivu olw’okukkiriza bwe mulimu gwa Katonda oguteeka ekitiibwa ky’omuntu mu nfuufu. Ekyolesebwa abasajja abaali ne Danyeri kye kyabaleetera okudduka kyali “ekireetera” eky’obuwala eky’ekyolesebwa eky’okulabika kwa Kristo, era amangu ddala oluvannyuma obutuukirivu bwa Danyeri obw’okwesiga ye kennyini bwe bwateekebwa mu nfuufu, Danyeri n’akwatibwa emirundi esatu abamalayika, era ekyo ne kimuwanga amaanyi okutwala obubaka.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Mu 1888, malaika ow’amaanyi yakka n’obubaka bw’okutuukirizibwa mu kukkiriza, nga bwe yanjulibwa Abakadde Jones ne Waggoner. Malaika oyo gwe nyini n’akka nate nga ku 11 Septemba 2001, n’obubaka bwe bumu obw’okutuukirizibwa mu kukkiriza. Ekyo kyategeeza entandikwa y’okuteekako akabonero ku bantu 144,000. Ku nkomerero y’okuteekako akabonero ku bantu 144,000, obubaka obw’oku ntandikwa buddibwamu, kubanga Yesu bulijjo alaga enkomerero y’ekintu n’entandikwa yaakyo.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Ku lunaku lwa 11 omwezi ogw’omunaana mu 1840, omalayika oyo gwe yennyini yakka era n’atandika emitendera esatu egyatuukirizibwa okuva mu 1840 okutuuka mu 1844. Emitendera egyo esatu gyatandika n’okufuna amaanyi kw’omalayika asooka ku lunaku lwa 11 omwezi ogw’omunaana mu 1840, okujja kw’omalayika ow’okubiri nga 19 omwezi ogw’okuna mu 1844, n’okujja kw’omalayika ow’okusatu nga 22 omwezi ogw’ekkumi mu 1844. Ebyafaayo ebyo byalanga mu maaso okukka kw’omalayika asooka ku basatu nga 11 omwezi ogw’omwenda mu 2001; oluvannyuma ne wajjira omalayika ow’okubiri mu kusuulibwa amativu okwabaawo ku lunaku lwa 18 omwezi ogw’omusanvu mu 2020; era ne kuggwa n’okujja kw’omalayika ow’okusatu mu kiseera ky’etteeka lya Ssande eririna okutuuka mu banga ttono.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Ku nkomerero y’ebyafaayo ebyo, Mikaeri bw’akka okuzuukiza Musa ne Eriya oluvannyuma lw’ennaku ssatu n’ekitundu ez’okufa mu nguudo, nga bwe kyeretedwa mu Okubikkulirwa essuula ey’ekkumi n’emu, era nga bwe kyeretedwanso mu ennaku amakumi abiri mu emu z’okukaaba za Danyeri, Kristo n’akka nate. Asooka alaga okwolesebwa kw’ekitiibwa kye, okwolesebwa okuteeka ekitiibwa ky’omuntu mu vvu, ne kivaamu okwawukana. Nga Danyeri ali mu vvu, era oluvannyuma nga akyusiddwa olw’okutunuulira okwolesebwa okw’ekikazi "okuleeta ekivaako," akwatibwa Gabulayiri omulundi ogwasooka, n’ateekebwa ayimiridde ku bigere bye ebikankana.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Awo Mikaeri, malaika omukulu, akka wansi ‘okuzuukiza Musa’, era n’akwata Danyeri omulundi ogw’okubiri, n’amuleka nga talina maanyi olw’okusingibwa amaanyi olw’obutuufu nti ddala yali ayogera ne Mukama we. Awo Gabulieri n’ajja n’amukwatako omulundi ogw’okusatu, n’amunyweza olw’omulimu ogw’okuba ekibendera mu tteeka lya Ssande erijja mu bwangu. Okumukwata emirundi esatu kuno kubeera obubonero bw’abamalayika basatu ab’Okubikkulirwa ekkumi n’enna, newaakubadde nga biba mu lunaku lumu.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Obumanyirivu bwa malayika asooka bulimu okulabika kwa Kristo ng'enkuba, ekwolesebwa 'ekivaako' ekyawulawo, n'okukwatako okwasooka okuyimusa Danyeri okuva mu ffu ly'ekitiibwa kye eky'obuntu. Malayika asooka alina amatambiro g'essatu gonna agasangiddwa mu ekisooka, kubanga ayimiririra obubaka obwasooka. Si kisange nti okukwatako okwasooka kwawandiikibwa mu nnyiriri eza mwenda okutuuka ku kkumi n'emu.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Naye ne mpulira eddoboozi ly’ebigambo bye; era bwe nnawulira eddoboozi ly’ebigambo bye, ne ngwa mu tulo tungi nnyo nga nvuunise amaaso ku ttaka. Era, laba, omukono n’ankwatako, n’anteeka ku maviivi gange ne ku mikono gyange. N’aŋŋamba nti, Ai Danyeri, omusajja omwagalibwa ennyo, tegeera ebigambo bye nkugamba, era yimirira waggulu; kubanga gy’oli we ntumiddwa kaakano. Era bwe yaŋŋamba ekigambo kino, ne nnyimirira nga nkankana. Danyeri 10:9-11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Obumanyirivu bw’okukwatibwa okw’okubiri, Kristo ye yennyini kwe yakola, bukyusa Daniyeri okuva mu kutayinza kwogera okutuuka ku kusobola okwogera ne Mukama we. Mu kukwatibwa okw’okubiri, Daniyeri talina mukka, era wano alagibwa ng’ali ku mutendera gw’obubaka obwasooka bwa Ezekyeri mu mutwe ogw’amakumi asatu mu musanvu.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Bwe yamaliriza okwogera ebigambo ebyo gyendi, ne ntunuulira wansi ku ttaka, ne nfuuka bubu. Era, laba, omu ng’afaanana mu ngeri y’abaana b’abantu yankwatako emimwa; ne n’abikkula akamwa kange, ne njogera, ne ng’amba oyo eyali ayimiridde mu maaso gange nti, Ai mukama wange, olw’ekyolesebwa ennaku zange zinsukiddeko, era tewasigala maanyi mu nze. Kubanga omuweereza wa mukama wange ono ayinza atya okwogera ne mukama wange ono? Kubanga nze amangu ago tewaasigalamu maanyi, era n’omukka tewaasigalamu mu nze. Danyeri 10:15-17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Mu bubaka bwa Ezekyeri obw’okubiri, obubaka okuva mu mpewo ennya bufuuwe ku magumba, galyoke gafune obulamu era gayime nga eggye ery’amaanyi. Okuwa eggye eryo amaanyi kulagibwa mu kukwatako okw’okusatu.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Awo ne wajja nate omu eyali ng’ekifaananyi ky’omusajja, n’ankwata, n’annyweza, n’aŋŋamba nti, Ggwe musajja ayagibwa nnyo, totya: emirembe gibeere gy’oli; beera mugumu, weeyongere okuba mugumu. Bwe yamaliriza okwogera nange, ne nnywezebwa, ne ŋŋamba nti, Mukama wange ayogere; kubanga onnyongedde amaanyi. Awo n’agamba nti, Omanyi lwaki nzize gy’oli? kaakano ndiddayo okulwana n’omulangira wa Perusiya; era bwe nnaavaayo, laba, omulangira wa Gerikiya ajja. Naye ndikulaga ek yawandiikiddwa mu kitabo eky’amazima: era tewali anyimirira wamu nange mu bintu bino wabula Mikaeri omulangira wammwe. Era nange mu mwaka ogw’olubereberye ogwa Darayo Omumedi, nze nennyini, nayimirira okumukkakasa n’okumunyweza. Naye kaakano ndikulaga amazima. Laba, mu Perusiya walijjawo bakabaka basatu; n’ow’okuna aliba mwagagga nnyo okusinga bonna: era olw’amaanyi ge agava mu bugagga bwe alisimusa bonna okulwanyisa obwakabaka bwa Gerikiya. Danyeri 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Obubaka obuleeta abajulirwa ababiri mu bulamu mu Ezeekyeri essuula amakumi asatu mu musanvu, bwe bubaka bw’Obusiraamu obw’ekikangabwa eky’okusatu; naye, layini ku layini, obubaka Gabulyeri bw’ayogerako mu kifaananyi kya Mikayiri ng’azuukiza Musa n’amutwala waggulu mu ggulu ng’akabonero, bwe bubaka bwa pulezidenti asembayo ow’Amerika. Bwe bubaka bwa pulezidenti ow’omukaaga (ejjembe lya Bbalipubulikaani) eyattibwa mu 2020, nga bwe kyali ne ku jjembe erya Pawulozesitanti ery’amazima. Mu kunnyonnyola kwa Danyeri, okuzuukira okuva mu nnaku ez’okukungubaga olw’ejjembe erya Pawulozesitanti ery’amazima, kwaleeta okutegeezebwa kw’okuzuukira kw’ejjembe lya Bbalipubulikaani.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Mu ssuula eky’ekkumi ekya Danyeri, ekigambo “okwolesebwa” oba “endabika” kikozesebwa emirundi musanvu. Ebyo ebyogerwako omusanvu bitegeerekesebwa n’ekigambo kye kimu eky’Olwebbulaniya, wabula emirundi esatu ekigambo kiri mu ngeri ey’obukazi, ate emirundi ena kiri mu ngeri ey’obusajja. Omuwendo musanvu nga gwe muwendo ogw’obutuukirivu obujjuvu, era okugattibwa kwa ssatu ne nnya okuviiramu musanvu kye kimu ku biraga eby’ensonga ebikulu eby’Ekitabo ky’Okubikkulirwa, omwo essatu ez’oluvannyuma ku makanisa omusanvu, n’ensibuka essatu ez’oluvannyuma ku bubonero omusanvu, era n’amakondeere essatu ez’oluvannyuma ku makondeere omusanvu byawulwamu mu ngeri ey’enjawulo okuva ku nnya ezasooka.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Ebitabo bya Danyeri n’Okubikkulirwa bimu, era mu ngeri eyo Danyeri ne Yokaana be kabonero kamu ak’ennaku ez’enkomerero. Ekyolesebwa kya Kristo mu mutwe ogw’ekkumi kye kimu n’ekyolesebwa kya Kristo mu mutwe ogusooka ogw’Okubikkulirwa.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Mu Okubikkulirwa essuula esooka, Yokaana awulira eddoboozi emabega we n’akyuka okulaba oyo ayogera.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Nnali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi erinnene, ng’eddoboozi ly’ekkondeere, nga ligamba nti, Nze Alufa ne Omega, ow’olubereberye n’ow’enkomerero; era, kyonna ky’olaba, kiwandiike mu kitabo, okitume eri amakkanisa musanvu ag’ali mu Asiya; eri Efeso, ne Simuna, ne Peregamo, ne Tayatira, ne Saadi, ne Firadelfiya, ne Lawodikiya. Okubikkulirwa 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Ka kibe nga kwe kukwatibwa okusatu mu Danyeri essuula ey’ekkumi, oba okwolesebwa kwe kumu mu essuula esooka ey’Okubikkulirwa, oba obubaka bubiri bwa Ezeekyeri mu essuula ey’amakumi asatu mu musanvu, oba Isaaya okukwatibwa eryanda eryaka okuva ku kyoto, obumanyirivu obwo bulaga okuweezesebwa kw’obubaka obusembayo obw’okulabula, era obubaka obwo butandika ku kuzuukira kw’abajulirwa ababiri mu mwezi gwa Jjulaayi, 2023. Danyeri, Yokaana, Ezeekyeri ne Isaaya bonna bakiikirira omubaka awulira “eddoboozi” okuva mu “makubo amadala” emabega we, nga limubuuza nti, “Naani gwe ndutuma?” Omubaka oyo bw’addamu nti, “Nze nzuuno, ntuma,” anywezebwa era ayimusa eddoboozi lye, ng’oyo akaaba mu ddungu. “Alina okutu, awulire Omwoyo ky’agamba amakanisa.”

We will continue this study in our next article.

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

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

Ku mukiseera ekyo kye twogeddeko kakano, malayika Gabulieri yategeeza Danyeri eby'okuyigiriza byonna bye yandisobodde okwaniriza mu kiseera ekyo. Oluvannyuma lw'emyaka emitono, naye, nnabbi yayagala okuyiga ebisingawo ku nsonga ezaali tezinnategeerekeka bulungi, era nate yeetereeza okunoonya omusana n'amagezi okuva eri Katonda. 'Mu nnaku ezo nze Danyeri nnali nkukungubaga okumala wiiki ssatu ezijjuvu. Saalya mugaati oguwoma, tewali nnyama wadde wayini byayingira mu kamwa kwange, ate saasiiga mafuta n'akatono.... Awo ne nnyimusa amaaso gange ne ntunuulira, laba, waaliwo omusajja ayambadde lineni, era kiwato kye kyali kisibiddwa olunyiriri lwa zaabu ennungi ey'e Ufazi. Omubiri gwe gwali ng'ejjinja ery'omuwendo erya beriri, era obwenyi bwe nga okumyansa okwali ng'akayaka k'ekitangaala, n'amaaso ge nga z'ettaala z'omuliro, n'emikono gye n'ebigere bye byalabika mu langi ng'ekikomo ekisunsuddwa obulungi, n'eddoboozi ly'ebigambo bye nga ly'eddoboozi ly'abantu abangi nnyo' (Danyeri 10:2-6).

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

Ennyonnyola eno efaanana ennyonnyola Yokaana gye yawa Kristo bwe yamubikkulirwa ku kizinga ky’e Patimo. Si mulala, wabula Mwana wa Katonda, ye yalabikira Danyeri. Omukama waffe ajja n’omubaka ow’eggulu omulala okuyigiriza Danyeri ebinaabaawo mu nnaku ez’oluvannyuma.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

Amazima amanene agaalabisiddwa Omununulizi w’ensi ge gaabo abanoonya amazima nga bwe banoonya eby’obugagga ebikwekeddwa. Danyeri yali musajja omukadde. Obulamu bwe yabumaze wakati mu by’okusikiriza eby’olubiri lw’abapagani, ebirowoozo bye nga bizingiddwa emirimu gy’obwakabaka obukulu. Naye n’akyama ku bino byonna okweetoowaza omwoyo gwe mu maaso ga Katonda, era n’anoonya okumanya ebigendererwa bya Waggulu Ennyo. Era mu kuddamu okwegayirira kwe, omusana okuva mu mbuga ez’omu ggulu gwaleetebwa eri abo abaaliba nga balamu mu nnaku ez’oluvannyuma. Kale, tulina okunoonya Katonda n’obunyiikivu bungi, alyoke atuggulire amagezi gaffe okutegeera amazima agatuleeteddwa okuva mu ggulu.

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

'Nze Daniyeri nzekka nalaba ekyolesebwa: kubanga abantu abaali nange tebalaba ekyolesebwa; naye ekikankano ekinene kyabagwaako, ne badduka okwekweka.... Era tewasigala maanyi mu nze: kubanga obulungi bwange bwakyuka mu nze ne buba obunafu, era ne nsigala nga sirina maanyi' (ennyiriri 7, 8). Bonna abatukuziddwa ddala bajja kuyitamu ebifaanana bityo. Bwe balaba obulungi obukulu, ekitiibwa, n'okutuukirirwa kwa Kristo, bwe batyo we banaalabira obunafu bwabwe n'obutatuukirira bwabwe mu ngeri ey'amaanyi ennyo. Tebaliba na mwoyo gw'okweyita abatalina kibi; ekyo ekyalabika mu bo ng'ekituufu era ekirungi, bwe kigerageranyizibwa n'obutukuvu n'ekitiibwa kya Kristo, kinaalabika nga tekisaanira era nga ekigiyonooneka. Kye kiseera abantu lwe bayawulibwa ku Katonda, bwe baba nga tebalaba bulungi Kristo, lwe boogera nti, 'Siri na kibi; ntukuziddwa.'

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

Kaakano Gabuliyeri n’alabikira nnabbi, n’amugamba bw’ati: ‘Ai Danyeri, omusajja omwagalwa nnyo, tegeera ebigambo bye nkugamba, oyimirire waggulu: kubanga eri ggwe kaakano ntumiddwa.’ Era bwe yamala okunnyogera ekigambo kino, ne nnyimirira nga nkankana. Awo n’annigamba nti, ‘Totya, Danyeri: kubanga okuva ku lunaku olwasooka lwe wattegeka omutima gwo okutegeera, n’okweetoowaza mu maaso ga Katonda wo, ebigambo byo byawulirwa, era nzijje olw’ebigambo byo’ (ebyawandiiko 11, 12).

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

Laba ekitiibwa ekinene ennyo ekyalabisiddwa Daniyeri okuva eri Obukulu bw’eggulu! Azzaamu amaanyi omuddu we ey’akankana, era amukakasa nti okusaba kwe kuwuliddwa mu ggulu. Mu kuddamu eri okusaba okwo okw’amaanyi, Malayika Gabulieri yatumibwa okukwata ku mutima gwa kabaka w’Obuperusi. Kabaka oyo yagaanye okukwatibwa Omwoyo wa Katonda mu bbanga lya wiiki ssatu nga Daniyeri asiba n’asaba, naye Omulangira w’eggulu, Malayika Omukulu Mikaeri, yatumibwa okukyusa omutima gwa kabaka oyo omukakanyavu alyoke akole ekikolwa ekimalirivu okuddamu okusaba kwa Daniyeri.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

‘Era bwe yamaliriza okwogera bwe bityo gye ndi, ne nteeka amaaso gange wansi, ne nsirika. Era, laba, oyo ng’ekifaananyi ky’abaana b’abantu n’ankoma ku mimwa gyange.... N’agamba nti, Omusajja gwe baayagala nnyo, totya: emirembe gibeere naawe, guma, weegume nnyo. Era bwe yamaliriza okwogera nange, ne nnywezebwa, ne njogera nti, Mukama wange ayogere; kubanga ondadde mu maanyi’ (ebyawandiikibwa 15-19). Ekitiibwa kya Katonda ekyalabisibwa eri Daniyeri kyali kinene nnyo ne tasobola kukigumiikiriza okulaba. Awo omubaka ow’eggulu n’abikka ekitangaala eky’okubeerawo kwe, n’alabikira nnabbi ‘ng’ekifaananyi ky’abaana b’abantu’ (verse 16). Mu buyinza bwe obwa Katonda n’annyweza omusajja ono ow’obutuukirivu era ow’okukkiriza, okusobola okuwulira obubaka obwamuweerezebwa okuva eri Katonda.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

Danyeri yali omuweereza eyewaddeyo eri Oyo Ali Waggulu Ennyo. Obulamu bwe obuwanvu bwajjula emirimu egy'ekitiibwa egy'okuweereza Mukama we. Obutukuvu bw'empisa ze n'okwesigwa kwe okutakyuka bifaananibwa bokka n'obwetoowaze bw'omutima gwe n'okwenenya kwe mu maaso ga Katonda. Tuddamu nti, obulamu bwa Danyeri lulabirako olwasikirizibwa olw'okutukuzibwa okw'amazima. Obulamu Obutukuziddwa, 49-52.