Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Olunyiriri olw’ekkumi, mu ssuula ey’ekkumi n’emu eya Danyeri, lugatta obubaka obw’omunda n’obw’ebweru n’ekigambo “ekigo.” Enkolagana gye lukola ne bunnabbi bwa Isaaya obw’emyaka nkaaga mu etaano, eraga nti “ekigo” eky’obunnabbi obw’ebweru ye Russia, era n’“ekigo” eky’omunda eky’ekaalu Kristo gy’azimba mu kiseera ky’ebyafaayo kye kimu. Ekigo eky’ebweru, ekiri mu lunyiriri olw’amakumi asatu mu gumu, kimanyiddwa ng’“awatukuvu aw’amaanyi,” kikiikirira kabaka ow’oku nsi oba obwakabaka. Ekigo eky’omunda, oba awatukuvu aw’amaanyi ow’omunda, ye yeekaalu Omubaka w’Endagaano gy’azimba mu myaka amakumi ana mu mukaaga.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Mu Kifo Ekitukuvu Ennyo ekya yeekaalu eyo (ekigo), Katonda atudde mu bifo eby'omu ggulu.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Mu kitabo kya Danyeri, ebigambo bibiri eby’Olwebbulaniya byombi bivvuunulwa nga “awatukuvu.” Ekimu kye “miqdash,” ate ekirala kye “qodesh.” “Miqdash” kiyinza okukiikirira awatukuvu w’abapagaani, oba awatukuvu wa Katonda, oba n’ekigo. “Qodesh” yo, mu Bayibuli ekozesa yekka okukiikirira awatukuvu wa Katonda. “Awatukuvu” (miqdash) ow’amaanyi (ekigo), mu lunyiriri olw’amakumi asatu mu lumu olwa Danyeri essuula ey’ekkumi n’emu, evvuunulwa nga “awatukuvu ow’amaanyi”, era ekigambo ky’Olwebbulaniya ekyavvuunulwa awo nga awatukuvu kye “miqdash,” ekikiikirira Ekibuga Rooma, ekiri akabonero k’amaanyi ga Rooma mu byafaayo bya Rooma ey’abapagaani ne Rooma ey’obwapapa byombi. Danyeri yakozesa ebigambo ebyo ebibiri eby’Olwebbulaniya mu ngeri ey’obwegendereza ennyo. Mu nnyiriri ezo ze mpagi enkulu eya Adventismu, tusangamu ekigambo “awatukuvu.”

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 Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Ekyigambo ky’Olwebbulaniya ekivvunulwa “the sanctuary” mu nnyiriri zombi kye “qodesh”, era kikozesebwa bwokka okulaga ekifo ekitukuvu kya Katonda. Mu lunnyiriri olw’ekkumi n’emu, nga kiraga Roma ey’abapagani, era naddala Yeekaalu ya Pantheon mu kibuga ky’e Roma, tusanga ekigambo “sanctuary”, naye mu lunnyiriri eryo kye kigambo ky’Olwebbulaniya “miqdash.”

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Weewaawo, yeekulisa okutuuka ddala eri omulangira w’eggye, era ku lulwe ekiweebwayo kya buli lunaku ne kyaggibwawo, n’ekifo ky’ekitukuvu kye ne kyasuulibwa wansi. Danyeri 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Ekifo ekitukuvu eky’amaanyi” mu Danyeri essuula ey’ekkumi n’emu, ekitundu ekya amakumi asatu mu emu, kye kigambo ky’Olwebbulaniya “miqdash,” era kiboneka nga kyegattiddwa wamu n’ekigambo ky’Olwebbulaniya ekivvunulwa “ekigo” mu bitundu omusanvu n’ekkumi eby’omu essuula ey’ekkumi n’emu. Mu kitundu omusanvu kabaka w’amaserengeta yayingira ddala mu kibuga kya Loma n’atwala kabaka w’amambuka nga musibe, kubanga yayingira mu kigo kye; naye mu kitundu ekkumi, kabaka w’amambuka yambuka kyokka n’atuuka “ku” “kigo,” kubanga yayimirira ku nsalo wakati w’obwakabaka bwe ne Misiri. Kye kyogerwako mu kitundu ekiddako kwe nsalo eya Raphia. “Ekifo ekitukuvu eky’amaanyi” mu kitundu ekya amakumi asatu mu emu kye “miqdash,” ekya “ekigo.”

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Olutalo lw’ensalo e Raphia kisimbolera olutalo lw’ensalo mu Ukraine. Ebyafaayo ebyo eby’obunnabbi bimanyibwa ng’omuntu ategedde nti “mutwe” ye bwakabaka oba kabaka, era gwe kigo eky’amaanyi ge, naye obunnabbi buno bukwatira ku mazima ag’omunda n’ag’ebweru. “Ekitukuvu eky’amaanyi” eky’olunyiriri olw’ebweru kiyimiririrwa ekifo ekitukuvu ekya “miqdash”, ate ekitukuvu eky’amaanyi eky’olunyiriri olw’omunda kiyimiririrwa ekifo ekitukuvu ekya “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 okutuuka ku 1863 kiyimirira ennyiriri y’ebyafaayo eby’obunnabbi eraga okuteekebwako akabonero ku bantu 144,000. Emyaka 2520 egy’okusaasaanyizibwa ku Bwakabaka obwa Amambuka gyaggwaawo mu 1798; era ennyiriri eyo eya emyaka 2520 ku Bwakabaka obwa Amaserengeta nayo yaggwaawo mu 1844. Ennyiriri ezo ebbiri ziyimirira obutonde bwa wansi bw’abantu n’obutonde obwawaggulu bw’abantu. Obutonde obwa wansi, obukiikirirwa obwakabaka obwa Amambuka, bwe mubiri; ate obutonde obwawaggulu bwe mutwe. Omutwe ye kibuga ekikulu ky’obwakabaka, era ye kabaka. Mu kunnyonnyola kuno Kristo yalonda Yuda, obwakabaka obwa Amaserengeta, okutuuzayo erinnya lye, era ekibuga ekikulu kye Yerusaalemi. Yerusaalemi we wali ewatukuvu ery’amaanyi ery’amazima, era mu watukuvu awo mulimu ekisenge ky’entebe y’obwakabaka ey’kabaka, gwe mutwe.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Emirundi omusanvu” ez’Eby’Abaleevi amakumi abiri mu mukaaga gwali mazima agasembayo ag’okussibwako akabonero mu 1856, agaali agategekeddwa okuwa amaanyi eri akabonero okusobola okumaliriza omulimu. Okuva mu 1844 okutuuka mu 1863, Kristo yali agenderera okugatta Obwakatonda bwe n’obuntu emirembe gyonna, naye obuntu ne bujeemera.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Mu kiseera ekyo teyayinza kukyusa butonde bwa muntu obw’omu nsi obusembayo wansi, kubanga ekyo kibaawo ku kujja Kwe okw’okubiri. Olwo alikyusa obutonde bwa muntu obw’oku ntikko mu kifaananyi Kye, ng’agatta omutwe gw’abantu n’omutwe gw’Obwakatonda. Omutwe gwe gwali ekibuga ekikulu eky’obwakabaka. Omutwe gwe gwali kabaka, era Kristo bw’akola okukyusibwa kw’Obwakatonda obwegatta n’obuntu, agatta omutwe gw’obuntu n’ogw’Obwakatonda mu watukuvu e Yerusaalemi mu Watukuvu ennyo, gye Kristo atudde ne Kitaawe.

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

Oyo awangula ndimuwa okutuula wamu nange ku ntebe yange ey’obwakabaka, nga nange bwe nawangula ne ntuula wamu ne Kitange ku ntebe ye ey’obwakabaka. Alina okutu, awulire ky’Omwoyo ky’agamba eri amakanisa. Okubikkulirwa 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristo asuubiza nti abo (Laodiceans), abawangula nga Ye bwe yawangula (era ne bafuuka Philadelphians), balituuzibwa wamu naye mu bifo eby’omu ggulu.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

Kye yakola mu Kristo, bwe yamuzuukiza okuva mu bafu, era n’amutuuza ku mukono gwe ogwa ddyo mu bifo eby’omu ggulu, ... Era natuzuukiza awamu, n’atutuuza awamu mu bifo eby’omu ggulu mu Kristo Yesu. Abefeso 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Okwegatta kw’emiti ebiri egya Ezeekyeri (obuntu n’Obwakatonda) kutuukirizibwa mu watukuvu wa Katonda ow’amaanyi (qodesh), mu kiseera kyennyini ekigo eky’amaanyi (miqdash) lwe kinategeezebwa ng’asumuluzo ak’obunnabbi akagatta emikutu gyombi, ogw’omunda n’ogw’ebweru, egy’obunnabbi Gabulyeri gwe yajja okutegeeza Danyeri asobole okutegeera ebyali bigenda okutuuka ku bantu ba Katonda mu kiseera eky’okussaako envumbo ku kikumi mu amakumi ana mu enkumi nnya. Kristo yayagala okutuukiriza omulimu guno mu byafaayo by’AbaMilleri, naye omulimu ne guzibirizibwa obujeemu bwa 1863, naye ebyafaayo eby’okuva mu 1844 okutuuka mu 1863 bikyasigaddewo ng’olunyiriri olulaga omulimu ogwo ogwali gugezeddwako.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Olunyiriri olw’ekkumi mu essuula kkumi n’emu ey’ekitabo kya Danyeri, lirimu ekisumuluzo eky’okutegeera obubaka obw’omunda n’obw’ebweru obuli mu nnyiriri okuva ku kkumi n’emu okutuuka ku kkumi na ttaano; obubaka buno bwatuuka mu byafaayo byaffe eby’obunnabbi mu 2014. Olunyiriri olw’ekkumi lutegeeza 1989 nga kye kiseera eky’enkomerero mu kibiina ky’ennongoosereza kya 144,000; era kirimu n’ekisumuluzo ekikkiriza 2014 okumanyibwa ng’akabonero k’ekkubo mu byafaayo by’okuteekebwaako akabonero.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Nga nga 22 Okitobba 1844, Omubaka w’Endagaano yajja mu bwangu mu yeekaalu gye yali azimbye. Akabonero ako ak’oku kkubo kalaga mu ngeri ya nnabbi nga nga 11 Ssebutemba 2001, malayika ow’okusatu bwe yaddamu okujja, era n’ekkondeere ery’omusanvu ne lyeyongera nate okuvuga. Awo nate ebyafaayo eby’omu 1840 okutuuka mu 1844 byali bya kuddamu, kubanga malayika eyakka nga 11 Agusito 1840 teyali muntu wa bulijjo wabula yali Yesu Kristo yennyini, era omulimu gwe gwali gwa kwolesa ensi ekitiibwa kye.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 okutuuka mu 1844 era kikiikirira ne okuva nga Ssebutemba 11, 2001 okutuuka ku Sunday law egenda okujja amangu, nga bwe kiri ne 1844 okutuuka mu 1863, ekikiikirira Ssebutemba 11, 2001 okutuuka ku Sunday law egenda okujja amangu. Mwannyinaffe White agatta ebyafaayo eby’omwaka 1844 n’ebyafaayo eby’omusaalaba, era omusaalaba gukiikirira okwawulamu ebyafaayo bibiri eby’emyaka esatu n’ekitundu, byombi ebikwatagana. Omusaalaba anyweza nti ebyafaayo ebyasooka, ebitandika mu 1840 ne bikoma mu 1844, n’ebifaayo ebiddako okutuuka mu 1863, bye byafaayo bibiri ebigenderera awamu, byombi ebikiikirira ekiseera eky’okuteekebwako akabonero.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Olunyiriri olwasooka okuva mu 1840 okutuuka mu 1844 luyimiririra obuwanguzi bw’Abadiventisi ba Firadefya, olulala okuva mu 1844 okutuuka mu 1863 luyimiririra okulemererwa kw’Abadiventisi ba Lawodikiya. Ebibiina byombi biyimiririddwa mu Danyeri essuula ey’ekkumi, kubanga Danyeri, eyayimiririra abawerere ab’amagezi abawangula mu kiseera ky’okutekebwako akasiro kw’abo 144,000, yalaba okwolesebwa, naye abo abaali naye ne badduka ne beewala okwolesebwa.

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 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: 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. Daniel 10:4–7.

Era ku lunaku olw'amakumi abiri mu nnya olw'omwezi ogwasooka, bwe nnali ku lubalama lw'omugga omunene, oguyitibwa Hiddekel; awo ne nnyimusa amaaso gange ne ntunula; laba, waaliwo omusajja omu ayambadde olugoye olw'olukodi, abiwato bye byali bisibiddwa zaabu ennungi ey'e Uphaz: Omubiri gwe gwali ng'ejjinja ery'omuwendo erya beryl, n'obwenyi bwe ng'endabika y'ekibwatuka, n'amaaso ge ng'ettaala z'omuliro, n'emikono gye n'ebigere bye mu langi ng'ekikomo ekyanyeereddwa, n'eddoboozi ly'ebigambo bye ng'eddoboozi ly'ekibiina kinene. Era nze Danyeri nzekka nnalaba olubonekerwa: kubanga abasajja abaali nange tebaalaba olubonekerwa; naye ensisi nnene yabagwira, ne badduka ne beekweka. Danyeri 10:4-7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Mu kitabo kya Danyeri essuula ey’omusanvu, oluvannyuma nga Danyeri alabye ekyolesebwa ky’ebisolo eby’omu nsiko, Gabuliyeri yajja okunnyonnyola ekyolesebwa.

I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

Nze Danyeri ne n’ennakuwala mu mwoyo gwange wakati mu mubiri gwange, n’ebyolesebwa eby’omu mutwe gwange ne binteeka mu kweraliikirira. Ne nsembera omu ku abo abaali bayimiridde awo, ne mmubuuza amazima g’ebyonna bino. N’angamba, n’antegeeza amakulu g’ebyo. Danyeri 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Mu Danyeri essuula munaana, oluvannyuma nga Danyeri amaze okulaba ekibonekerwa ky’ensolo z’ekifo ekitukuvu, Gabuliyeri yajja okunnyonnyola ekibonekerwa.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Awo olwatuuka, bwe nnalaba ekyolesebwa, nze, nze Danyeri, ne nnoonya amakulu gaakyo; awo, laba, waaliwo eyayimirira mu maaso gange ng’ekifaananyi ky’omusajja. Ne mpulira eddoboozi ly’omusajja okuva wakati w’emabbali g’omugga Ulayi, eryayita ne ligamba nti, Gabuliyeri, tegeereza omusajja ono ekyolesebwa. Danyeri 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Mu Danyeri essuula ey’omwenda, nga Danyeri amaze okutegeera omuwendo gw’emyaka ogwalangirirwa Yeremiya era ogulagibwa mu byawandiikibwa bya Musa ng’ekikolimo era ng’ekirayiro kya Katonda, Gabulayiri n’ajja okunnyonnyola okwolesebwa.

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

Ate bwe nnali nga njogera, era nga nsaba, era nga ntula ebibi byange n’eby’abantu bange Isirayiri, era nga nteeka okusaba kwange mu maaso ga Mukama Katonda wange olw’olusozi olutukuvu lwa Katonda wange; weewaawo, bwe nnali nga njogera mu kusaba, omusajja Gabuliyeri gwe nnalaba mu kwolesebwa ku ntandikwa, ng’abubuka mangu, n’ankoma mu kiseera ky’ekiweebwayo eky’akawungeezi. N’anzisaamu amagezi, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nvuddeyo okukuwanga amagezi n’okutegeera. Danyeri 9:20-22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Noolwekyo, okusinziira ku bajulizi basatu, bonna okuva mu kitabo kya Danyeri, bwe Gabuliyeri agamba Danyeri mu mutwe ogw’ekkumi nti ajjidde okumuwa okutegeera ebinaagwira abantu ba Katonda mu nnaku ez’enkomerero, Gabuliyeri ng’atanvuunula “marah” ey’obuwala, ekibonekezo ekireetesa, Danyeri kye yalaba era ekibiina ekirala kye kyaddukako.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Kaakano nzize okukutegeeza ebinaagwako abantu bo mu nnaku ez’oluvannyuma, kubanga okubonekerwa kuno kwa nnaku nnyingi ez’omu maaso. Danyeri 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Ekyolesebwa Danyeri kye yalaba ekyaleeta okweyawula kw’abakkiriza, kyali ekyolesebwa eky’okulabika kwa Kristo, eky’emyaka 2300, naye kyali okulambululwa kw’ekyolesebwa ekyo mu ngeri ey’omukazi. Kyali okutegeera ekyolesebwa eky’okulabika okw’amangu kwa Kristo ng’Omubaka w’Endagaano kwe kwakyusa Danyeri (n’abo Danyeri be yali akiikirira) ne kubafuula mu kifaananyi kya Kristo. Ebyo “ebinaatuukako abantu ba Katonda mu nnaku ez’oluvannyuma” biyimiririrwa ebyafaayo by’Abamileraayi okuva mu 1840 okutuuka mu 1844, era n’eby’Abamileraayi okuva mu 1844 okutuuka mu 1863. Ekika kimu kidduka okuva mu kyolesebwa mu bujeemu, ate ekika ekirala kigoberera Kristo mu kukkiriza ne kiyingira mu Ekifo Ekitukuvu Ennyo, ne kituula wamu naye mu bifo eby’eggulu.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Wabula bwe Gabuliyeri annyonnyola ekyolesebwa mwe abantu ba Katonda ab’ennaku ez’enkomerero bakyusibwa ne bafuuka mu kifaananyi kya Kristo, alaga ebyafaayo eby’ebweru eby’ensi. Ekyolesebwa kya Danyeri ekya Kristo, Gabuliyeri yakinyonnyola ng’ebyafaayo eby’ebweru eby’ekiseera eky’okuteekebwako akabonero kw’abantu 144,000. Bwe tutuuka ku byafaayo bya Septemba 11, 2001 mu kunnyonnyola kwa Gabuliyeri, ebyafaayo ebyateekebwamu amaanyi ng’ebyasooka mu maaso g’etteeka lya Sande ery’olunyiriri olw’ekkumi n’omukaaga, bitegeerwa bokka nga okozesa ekisumuluzo eky’okutegeera ekiragiddwa ng’ "ekigo" mu linyiriri erya kkumi. Ku Septemba 11, 2001 ebivuddemu eby’ebyolesebwa byonna byatandika okwevumbulula ng’ebizunguruko mu bizunguruko.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Era ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, olugero luli ki lwe mulina mu nsi ya Isirayiri, nga mugamba nti, Ennaku zongeddwayo, era buli kyolesebwa kiremwa? Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; ndirikumalawo olugero luno, era tebalukozesangayo ng’olugero mu Isirayiri; naye obagambe nti, Ennaku ziri kumpi, era okutuukirira kwa buli kyolesebwa. Kubanga tewalibaawo nate kyolesebwa kya bwereere wadde bulaguzi obw’okusenda mu nnyumba ya Isirayiri. Kubanga nze ndi Mukama: ndyogera, era ekigambo kye ndyogera kirituukirira; tekirirongedwako nate: kubanga mu nnaku zammwe, mmwe ennyumba enjeemu, ndyogera ekigambo, era ndikituukiriza, bw’ayogera Mukama Katonda. Era nate ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, laba, abo ab’ennyumba ya Isirayiri bagamba nti, Ekyolesebwa ky’alaba kya nnaku nnyingi ez’omu maaso, era abuulira eby’ebiro ebiri wala. Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; tewali kigambo kyange kirongedwawo nate, naye ekigambo kye njogedde kinaakolebwa, bw’ayogera Mukama Katonda. Ezekyeri 12:21-28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Mu mpeta zonna ez’eby’obunnabbi ezizunguluka munda mu mpeta endala ez’eby’obunnabbi mu byafaayo ebyo, waliwo empeta emu obubikkulirwa bwategeeza abayigirizi b’obunnabbi b’ennaku z’enkomerero nti ye empeta mwe bujja okusalibwamu obulamu bwabwe obw’olubeerera. Olunyiriri ku lunyiriri, empeta eyo kitekeddwa okubeera era ye lubonekerwa Danyeri lwe yalaba olwamukyusa okumufuula mu kifaananyi kya Kristo, kubanga olwo lwe lubonekerwa olulambulula ebibatuukako eri abantu ba Katonda mu nnaku ez’enkomerero.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ekigezo ekimanyiddwa ng’ekigezo ky’ekifaananyi ky’ensolo kirina ebitundu bibiri. Kye kigezo ekyetaaga omuyizi w’obunnabbi okumanya okukulaakulana kw’ekifaananyi ky’ensolo, kye kugatta ekkanisa n’obuyinza bw’eggwanga mu United States nga etteeka lya Ssande terinnabaawo. Era kye kigezo ekireeta oba ekifaananyi ky’ensolo oba ekifaananyi kya Kristo munda mu abo abakiikirirwa Danyeri oba abo abadduka. Okwawula kwesigamiziddwa ku kuba nti embeerera ezo “ziraba okwolesebwa kuno okw’amaanyi,” nga Danyeri bwe yakola, oba nga zidduka okuva mu kwolesebwa okwo. Ekisumuluzo eky’okulaba okwolesebwa okw’amaanyi kikiikirirwa ekigambo “ekigo.”

We will continue this study in the next article.

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

“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

Omulayika ow’amaanyi eyayigiriza Yokaana yali si muntu mulala wabula Yesu Kristo yennyini. Okuteeka ekigere kye ekya ddyo ku nnyanja, n’eky’ekkono ku nsi, kulaga ekitundu ky’akola mu biseera eby’enkomerero by’olutalo olukulu ne Sitaani. Ekifo kye kino kiraga amaanyi ge agasinga n’obuyinza bwe ku nsi yonna. Olutalo luno lweyongerangako obukambwe n’okunywera okuva mu mulembe okutuuka ku mullembe, era lujja kuyongera bw’atyo okutuusa ku biseera eby’enkomerero, nga okukola okw’obukugu kw’amaanyi g’ekizikiza kunaatuuka ku ntikko yaakwo. Sitaani, ng’ayungudde wamu n’abantu ababi, alirimbalimba ensi yonna n’amakanisa agatayagala mazima. Naye omulayika ow’amaanyi asaba obwegendereza. Akaaba n’eddoboozi eddene. Aligenda kulaga amaanyi n’obuyinza bw’eddoboozi lye eri abo abayungudde ne Sitaani okulwanyisa amazima.

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

Nga enkuba omusanvu zino bwe zawedde okwogera n’eddoboozi lyazo, ne wajja ekiragiro eri Yokaana, nga bwe kyajja eri Daniyeri ku kitabo ekitono: ‘Ziba ebyo enkuba omusanvu bye zaayogera.’ Ebyo bikwata ku bintu eby’omu maaso ebinaabikkulirwa mu olunyiriri lwabyo. Daniyeri ajja kuyimirira mu mugabo gwe ku nkomerero y’ennaku. Yokaana alaba ekitabo ekitono nga kibikkuliddwa. Awo obunnabbi bwa Daniyeri bufuna ekifo kyabwo ekituufu mu bubaka bw’omumalayika ow’olubereberye, ow’okubiri, n’ow’okusatu obunaateekebwa okuweebwa ensi. Okubikkulibwa kw’ekitabo ekitono kwe kwali obubaka ku biseera.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

Ebitabo bya Danyeri n’Okubikkulirwa bimu. Ekimu kya obunnabbi, ekirala kya okubikkulirwa; ekimu kitabo ekikomereddwawo, ekirala kitabo ekigguddwawo. Yokaana yawulira ebyama enkulung’ume ze zaayogera, naye yalagirirwa obutabiwandiika.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Omusana ogw’enjawulo ogwaaweebwa Yokaana ne gulagibwa mu bubwatuka omusanvu gwali kulambika kw’ebintu ebyandituukidde wansi w’obubaka bwa bamalayika ow’olubereberye n’owokubiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.