As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Nga bwe tukwata ku lutalo olw’okusatu olw’abalagirira, olukiikiriddwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano, tunaajjukizanga ebyo ebyakulembera ennyiriri ezo. Mu ssuula ey’ekkumi, Danyeri afuna okwolesebwa kwe okusembayo, era mu kukifuna ategeezebwa ng’ategeera ebyolesebwa eby’obunnabbi eby’omunda n’eby’ebweru byombi. Ekigambo eky’Olwebbulaniya “dabar,” ekitegeeza “ekigambo,” kivvuunulwa nga “ekintu.” Mu ssuula ey’omwenda, Gabulyeri bwe yajja okutegeeza Danyeri okwolesebwa okw’ennaku enkumi bbiri mu bisatu, ekigambo eky’Olwebbulaniya “dabar” kyavvuunulwa nga “ensonga.”

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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Weewaawo, bwe nnali nkyayogera mu kusaba, era n’omusajja Gabulieri, gwe nnali ndabye mu kwolesebwa ku ntandikwa, ng’abubuuka mangu, n’ankwatako mu kiseera ky’ekiweebwayo eky’akawungeezi. N’anjulira, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nzize okuwa amagezi n’okutegeera. Ku ntandikwa y’ebisaba byo ekiragiro kyavaayo, nange nzize okukulaga; kubanga oyagaliddwa nnyo: kale tegeera ensonga eno, era tekereza ku kwolesebwa. Danyeri 9:21-23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Gabulyeri bwe yagamba Danyeri nti, “tegeera ensonga, era olowooze ku kwolesebwa,” ekigambo eky’Olwebbulaniya “biyn” kyavvuunulwa nga “tegeera” era ne nga “lowooza ku.” Ekigambo ekyo kitegeeza okwawula mu birowoozo. Gabulyeri yategeeza Danyeri okwawula mu birowoozo wakati wa “dabar” ekyavvuunulwa nga “ensonga” ne “mareh”, ekyavvuunulwa nga “okwolesebwa”. Asobole okutegeera okuvvuunulwa Gabulyeri kwe yali awa Danyeri ku bikwata ku bunnabbi obw’emyaka enkumi bbiri mu bisatu, Danyeri yalina okutegeera enjawulo eriwo wakati w’okwolesebwa okw’obunnabbi okukiikirira “ensonga” n’okwolesebwa okw’obunnabbi okwa “mareh”. “Ensonga”, kwe “dabar,” ekitegeeza ekigambo, ekiikirira olunyiriri olw’ebweru olw’obunnabbi, ate okwolesebwa okwa “mareh” kwo kuukiikirira olunyiriri olw’omunda olw’obunnabbi.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Mu Danyeri essuula ey’ekkumi, ensonga entuufu esooka ebikkulirwa eri omusomi w’obunnabbi ye nti Danyeri akiikirira abantu ba Katonda mu nnaku ez’enkomerero, abategeera ennyiriri z’obunnabbi ez’omunda n’eze’ebweru zombi.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Mu mwaka ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Ekintu,” kye kigambo ky’Olwebbulaniya “dabar,” era “okwolesebwa,” kwe kwolesebwa kwa “mareh.” Nga nnabbi, Danyeri akiikirira abantu ba Katonda ab’ennaku ez’enkomerero, okutuukirira kwabwe okutukiridde nga be bantu emitwalo kikumi mu enkumi nnya mu enkumi nnya. Omwaka ogw’okusatu ogwa Kuulo guteeka Danyeri mu lunyiriri olw’okuddaabiriza olwatandika mu kiseera eky’enkomerero mu 1989. Mu “nnaku ezo,” ezikiikirira ebyafaayo okuva mu 1989 okutuuka ku tteeka lya Sande erigenda okujja amangu mu Amerika, Danyeri yali mu kukungubaga okumala wiiki ssatu. Mu lunyiriri olw’okuddaabiriza olw’abantu emitwalo kikumi mu enkumi nnya mu enkumi nnya, ekiseera eky’okukungubaga kitegeeza ennaku essatu n’ekitundu abajulirwa ababiri ab’Okubikkulirwa essuula eky’ekkumi n’emu ze bamala nga bafu mu luguudo. Oluguudo olw’ekibuga ekyo ekinene ekya Sodomu ne Misiri, era Mukama waffe gye yakomererwa, era kye kiwonvu kya Ezeekyeri eky’amagumba amakalu amfu.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Mu ssuula ey’ekkumi, Danyeri akyusibwa n’afuulibwa mu kifaananyi kya Kristo, era n’akwatibwa emirundi esatu nga Gabuliyeri tannannyonnyola ekyolesebwa Danyeri kye yalaba. Ekyolesebwa kyayawula ebibiina bibiri by’abasinza. Enjiri ey’olubeerera bulijjo eleeta ebibiina bibiri by’abasinza. Danyeri yali ayimirira mu kibiina ky’abasinza ekiragibwa ng’abantu 144,000, ng’enjawulo ku kibiina ekyaddukira mu ntiisa olw’ekyolesebwa.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Nga tannatuuka ku ssuula kkumi, Gabriyeri yajja eri Danyeri emirundi esatu okumulaga n’okunnyonnyola ekyolesebwa. Yannyonnyola ebyolesebwa eby’omu ssuula musanvu n’omu ssuula munaana, ebyalaga obwakabaka obw’obunnabbi bwa Bayibuli mu ngeri gye zeyoleka mu byobufuzi (essuula musanvu) ne mu ngeri gye zeyoleka mu ddiini (essuula munaana). Awo mu ssuula mwenda, Gabriyeri yannyonnyola obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu. Mu ssuula kkumi Gabriyeri atuuka okumaliriza okunnyonnyola okwali tekunnamalirizibwa mu ssuula mwenda, era n’okuwa Danyeri okunnyonnyola kw’ekyolesebwa ekyaleeta ebika bibiri by’abasinza. Okusooka, Gabriyeri awa Danyeri okunnyonnyola okw’awamu ku kyolesebwa mu olunyiriri olwa kkumi n’enna.

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 of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Okulabibwa kwa Kristo, okwaleeta emitundu ebiri gy’abasinza, kulaga byebigenda okutuuka ku bantu ba Katonda mu nnaku ez’oluvannyuma. Okunnyonnyolwa kw’essuula musanvu n’omunaana kwali okunnyonnyola ebyafaayo nga by’eragibwa mu kulinnya n’okugwa kw’obwakabaka obwogerwako mu bubaka bw’obunnabbi bwa Bayibuli, nga essuula musanvu eraga ensolo ez’omu nsiko ezirya nnyama, ate essuula munaana n’ensolo ez’ebiweebwayo mu Watukuvu. Okunnyonnyolwa kw’essuula mwenda, kwali okunnyonnyola mu bujjuvu ebiseera eby’enjawulo eby’obunnabbi ebyalabikiramu mu bunnabbi bw’emyaka enkumi bbiri ne bikumi bisatu. Mu ngeri entegeera, okulabibwa kwa Kristo eyagulumizibwa mu essuula kkumi kwakiraga byebigenda okutuuka ku bantu ba Katonda mu nnaku ez’oluvannyuma. Nga Gabirieri tannatandika kulambulula mu bujjuvu ennyiriri y’ebyafaayo, gye ye kunnyonnyola kw’okulabibwa kwa Kristo eyagulumizibwa, ajjukiza Daniyeri nti yamutegeeza dda kye kunnyonnyola kuno kiraga.

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 10:20.

Awo n’amugamba nti, Omanyi lwaki nkuzze gy’oli? Kaakano ndiddayo okulwana ne mulangira wa Buperusi; era bwe ndimala okuvaayo, laba, omulangira wa Bugereeki ajja. Danyeri 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabulieri ajjukiza Danyeri nti yali amugambye mu lunyiriri olw’ekkumi n’ena nti yali azze okuyamba Danyeri ategeere ebigenda okutukako eri abantu ba Katonda mu nnaku ez’enkomerero, era yasuubira Danyeri okuteeka mu ngeri eyo okwanjula okugobererawo okw’ebyafaayo eby’obunnabbi. Danyeri yali anoonya okutegeera okutuufu era okulambulukufu okuva ku lunaku olwasooka lwe yatandika okukungubaga.

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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

Awo n’aŋŋamba nti, Totya, Danyeri; kubanga okuva ku lunaku olwasooka lwe wateeka omutima gwo ku kutegeera, era n’okwetoowaza mu maaso ga Katonda wo, ebigambo byo byawuliriddwa, era nzize olw’ebigambo byo. Naye omulangira w’obwakabaka bwa Buperusi yanzıyiza okumala ennaku amakumi abiri n’emu; naye, laba, Mikaeri, omu ku balangira abakulu, yajja okunnyamba; nange ne nsigalayo eyo ne bakabaka ba Buperusi. Danyeri 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Oluvannyuma lwa sabbiiti ssatu z’okukungubaga kwa Danyeri, yalaba ekyolesebwa ekya Kristo, ekyakwatagana mu ngeri y’obunnabbi n’ekyolesebwa ekya Kristo Yokaana kye yalaba ku kizinga Patimo.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

Si mulala, wabula Omwana wa Katonda yennyini ye yalabikira Danyeri. Okunnyonnyola kuno kufaanana n’okunnyonnyola Yokaana lwe yawaayo, Kristo bwe yamulabisibwa ku Kizinga kya Patimo. Mukama waffe kaakano ajja n’omubaka omulala ow’eggulu okuyigiriza Danyeri ebigenda okubaawo mu biseera eby’enkomerero. Obumanyi buno bwaweebwa eri Danyeri era ne buwandiikibwa mu kusikirizibwa olw’affe, ffe abatuuseeko enkomerero z’ensi.

“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.

Eby’amazima ebikulu ebyayolesebwa Omulokozi w’ensi biri bya abo abanoonya amazima ng’abanoonya eby’obugagga ebikwekeddwa. Danyeri yali omusajja omukadde. Obulamu bwe yabumala mu bisiimisa eby’olubiri olw’abapagani, era ebirowoozo bye byali biremereyeddwa emirimu egy’obwakabaka obunene; naye n’ava ku bino byonna okunyiga emmeeme ye mu maaso ga Katonda, era anoonya okumanya ebigendererwa bya Oyo Ali Waggulu Ennyo. Era, mu kuddamu okwegayirira kwe, omusana okuva mu mbuga ez’eggulu gwayolesebwa ku lwa abalibeera balamu mu nnaku ez’oluvannyuma. Kale, obunyiikivu obwenkana butya lwe tusaanidde okunoonya Katonda, alyoke atuggulire amagezi gaffe okutegeera eby’amazima ebireeteddwa gye tuli okuva mu ggulu.

“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. 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.’

'Nange Daniyeri nzekka ne ndaba ekyolesebwa; kubanga abasajja abaali nange tebaalaba ekyolesebwa; naye okukankana okunene ne kubagwira, ne badduka ne beekwasa... Era tewaasigalamu maanyi mu nze; kubanga obulungi bwange ne buvunduukamu mu nze, so ne sisigalamu maanyi.' Bwe bityo kye kijja kubeera eky’okuyitamu ky’omuntu yenna atukuziddwa ddala. Okulaba kwabwe ku bukulu, ekitiibwa, n’obutuukirivu bwa Kristo bwe kuba kwereere ennyo, bwe batyo ne balaba bulungi nnyo obunafu bwabwe n’obutatuukirira bwabwe. Tebajja kuba na kwegomba kwonna okw’okweeyita abatalina kibi; ebyo ebyabalabikiranga mu bo nga bituufu era birungi, bwe bigerageranyizibwa n’obutukuvu n’ekitiibwa kya Kristo, bijja kulabika nga ebitasaana era ebyonooneka. Kye kiseera abantu bwe bayawulwa ne Katonda, bwe balina okulaba kwa Kristo okutali kwereere, lwe boogera nti, ‘Sirina kibi; ntukuziddwa.’

“Gabriel then appeared to the prophet, and thus addressed him; ‘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. 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.’

Gabuliyeri n’alabikira nnabbi, n’amugamba bw’ati; ‘Ai Danyeri, ggwe omusajja ayagibwa nnyo, tegeera ebigambo bye nkugamba, era oyimirire ddala; kubanga eri ggwe kati ntumiddwa. Era bwe yamala okwogera ekigambo kino gye ndi, ne nnyimirira nga nkankana. Awo n’agamba nti, Totya, Danyeri; kubanga okuva ku lunaku olwasooka lwe wasalawo mu mutima gwo okutegeera, era n’okweetoowaza mu maaso ga Katonda wo, ebigambo byo byawulirwa, era nzize olw’ebigambo byo.’

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that 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.

Ekitiibwa ekikulu ennyo kye kyayolesebwa Daniyeri okuva eri Obukulu bw’eggulu! Agumya omuddu we ng’akankana, era amukakasa nti okusaba kwe kwawulirwa mu ggulu, era nti mu kuddamu eri okusaba okwo okw’amaanyi, Malayika Gabulieri yatumwa okukwatako omutima gwa kabaka w’e Buperusi. Kabaka oyo yali aziyiza okukwatibwa kw’Omwoyo gwa Katonda mu wiiki ssatu nga Daniyeri yali mu kusiiba n’okusaba, naye Omulangira w’eggulu, Malayika omukulu, Mikaeri, yatumwa okukyusa omutima gwa kabaka omukakanyavu oyo, alyoke akole ekikolwa eky’akamalirizo 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.’ 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.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

'Awo bwe yamaze okwogera ebyo gye ndi, ne nteeka amaaso gange ku ttaka, ne nsirikka. Era, laba, omu ng'effaanana y'abaana b'abantu n'ankwata ku mimwa gyange.... N'ayogera nti, Omuntu weeyagaliddwa ennyo, totya: emirembe gibe gy'oli; ogume, ddala ogume. Awo bwe yamaze okwogera nange, ne nguma, ne ngamba nti, Mukama wange ayogere; kubanga onnyongedde amaanyi.' Ekitiibwa kya Katonda ekyayolesebwa eri Daniyeri kyali kinene nnyo nga teyasobola kugumiikiriza okulaba. Awo omubaka w'Eggulu n'akisa obumasamasa bw'okubeerawo kwe, n'alabikira nnabbi ng' 'omu ng'effaanana y'abaana b'abantu'. Mu buyinza bwe obwa Katonda n'anyiweza omusajja ono omwesimbu era omukkiriza, alyoke awulire 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.” Review and Herald, February 8, 1881.

Danyeri yali omuweereza omwekwaddeyo eri Oyo Ali Waggulu Ennyo. Obulamu bwe obuwanvu bwajjudemu ebikolwa eby’ekitiibwa eby’obuweereza eri Mukama we. Obulongoofu bw’enneyisa ye n’obwesigwa obutanyeganyega byenkana na kwewombeeka kw’omutima gwe n’okwenenya kwe mu maaso ga Katonda bokka. Tukiddamu nti, obulamu bwa Danyeri kye ekyokulabirako ekyasikirizibwa eky’okutukuzibwa okw’amazima. Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Ebyo Daniyeri bye yayitamu mu ssuula ey’ekumi bikiikirira abantu ba Katonda mu nnaku ez’enkomerero, abategeera Okubikkulirwa kwa Yesu Kristo nga Daniyeri ne Yokaana bwe baakitegeera. Ekisumuluzo ekituyamba okuteeka Daniyeri mu byafaayo eby’obunnabbi mwe waliwo ebyo bye yayitamu, kisinziira ku nsonga nti yali akukungubaga, era nti Mikaeri yatumibwa ku nkomerero y’ennaku amakumi abiri mu emu. Mu lunyiriri olwasooka, Daniyeri yategeeza nti yali ategeera ebyolesebwa byombi eby’obunnabbi, eby’omunda n’ebye’ebweru. Nga tannamaliriza ennaku amakumi abiri mu emu, Daniyeri yali tannategeera butuufu ebyolesebwa byombi; naye olw’okunnyonnyolwa kwa Gabuliyeri, Daniyeri yategeera ddala 'ekintu' ne 'ekyolesebwa' ng’ebikkulirwa eby’enjawulo.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

Bwe kyasembera okutuuka ku nkomerero y’emyaka ensanvu egy’obuddu, Danieri n’alowooza nnyo ku bubaka bw’obunnabbi bwa Yeremiya. N’alaba nti ekiseera kyali kisemberedde Katonda okugezaako abantu be abalonde omulundi omulala; era ng’asiiba, nga yeewombeeka, era nga asaba, n’amwegayirira nnyo Katonda ow’Eggulu olw’Isirayiri, ng’agamba nti: ‘Ayi Mukama, Katonda omukulu era ow’entiisa, akuumanga endagaano n’okusaasira eri abo abamwagala n’abo abagondera ebiragiro bye; tukoze ekibi, ne tukola obutali butuukirivu, ne tukola obubi, ne tugaana, era ne tuva ku bulagirizi bwo ne ku misango gyo; so tetuwulirizza baddu bo bannabbi, abaayogera mu linnya lyo eri bakabaka baffe, n’abalangira baffe, ne bajjajja baffe, n’abantu bonna ab’ensi.’

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

Mutunuulire ebigambo bino. Danyeri talangirira bwesigwa bwe mu maaso ga Mukama. Mu kifo ky'okweeyita omulongoofu era omutukuvu, yeebalira wamu n'abakozi b'ekibi ennyo b'e Isirayiri. Amagezi Katonda ge yamumuwa gaali waggulu nnyo okusinga amagezi g'ab'amagezi b'ensi, ng'ekitangaala ky'enjuba ekwaka mu ggulu mu ttuntu bwe kisukkirira ekitangaala ky'emmunyeenye ey'amaanyi amato ennyo. Naye mulowooze ku kusaba okuva mu mimwa gy'omusajja ono eyasiimibwa nnyo eggulu. Nga yeetoowaza nnyo, n'amaziga, era n'okumenyeka kw'omutima, yeegayirira ku lwa ye n'abantu be. Abikkula emmeeme ye mu maaso ga Katonda, ng'akkiriza obutali bulongoofu bwe, era ng'ate amanya obukulu n'ekitiibwa ekinene kya Mukama.

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

Obunyiikivu n’obuggumu obw’amaanyi bulambulula okwegayirira kwe! Asembera okumpi n’okumpi eri Katonda. Omukono ogw’okukkiriza gusituka waggulu okukwata ku bisuubizo ebitalemererwa eby’Oyo Ali Waggulu Ennyo. Emmeeme ye erwana mu buyinike. Era alina obujulizi nti okusaba kwe kuwuliddwa. Awulira nti obuwanguzi bwe. Singa ffe ng’abantu tusaba nga Daniyeri bwe yasaba, era ne tulwana nga bwe yalwana, nga tuwewombeesezza emmeeme zaffe mu maaso ga Katonda, twandifunye okuddamu okweyoleka eri okwegayirira kwaffe, ng’ebyaweebwa Daniyeri. Muwulire engeri gy’anyweza ensonga ye mu kkooti y’eggulu:

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

'Ayi Katonda wange, ggolola okutu kwo, owulire; bikkula amaaso go, otulabe obuzikirivu bwaffe, n'ekibuga ekyitibwa mu linnya lyo; kubanga tetuleeta mu maaso go okwegayirira kwaffe olw'obutuukirivu bwaffe, naye olw'okusaasira kwo okunene. Ayi Mukama, wulira; ayi Mukama, sonyiwa; ayi Mukama, wuliririza ookole; totinza, olw'erinnya lyo, ayi Katonda wange; kubanga ekibuga kyo n'abantu bo bayitibwa mu linnya lyo. Era bwe nnali nkyogera era nsaba, nga nkwatula ekibi kyange n'ekibi ky'abantu bange, ... ne omusajja Gabulayiri, gwe nnali ndabye mu kwolesebwa ku ntandikwa, nga ayanguyiziddwa okuguluka, n'ankwata mu kiseera ky'ekiweebwayo eky'akawungeezi.'

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

Nga okusaba kwa Danyeri kugenda mu maaso, omulayika Gabuliyeri n’azindukira okuva mu mbuga z’eggulu okumubuulira nti okwegayirira kwe kuwuliddwa era kuddiriddwaamu. Omulayika ono ow’amaanyi yatumiddwa okumuwa amagezi n’okutegeera, okumubikkulira ebyama eby’ebiseera ebigenda okujja. N’olwekyo, ng’anyiikira nnyo okumanya n’okutegeera amazima, Danyeri n’atuusibwa mu nkwatagana n’omubaka atumiddwa okuva mu ggulu.

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

Omusajja wa Katonda yali asaba, si lw’ensanyu eya kaseera, wabula lw’okumanya okwagala kwa Katonda. Era yayagala okumanya kuno, si yekka, naye n’eri abantu be. Omugugu gwe omukulu gwali ku Isirayiri, abataali mu ngeri ennyo ddala bakuuma etteeka lya Katonda. Akkiriza nti ebizibu byonna ebyabatuukako byava mu kwonoona kwabwe etteeka eryo ettukuvu. Agamba nti, ‘Twonoonye, tukozze ebibi.... Kubanga olw’ebibi byaffe n’olw’obutali butuukirivu bw’abajjajja baffe, Yerusaalemi n’abantu bo bafuuse eky’okunyoomerwa eri abo bonna abatwetoolodde.’ Baali bafiiriddwa obumanyikiddwa bwabwe obw’enjawulo obutukuvu ng’abantu ba Katonda be yalonda. ‘Kaakano kale, Ayi Katonda waffe, wuliriza okusaba kw’omuddu wo n’okwegayirira kwe, era okumulisa amaaso go ku yeekaalu yo eyazikirira.’ Omutima gwa Danyeri gukyukira n’okwegomba okunene eri yeekaalu ya Katonda eyazikirira. Amanyi nti ebintu byayo biyinza kuddayo mu bulungi yokka singa Isirayiri benenya olw’okumenya etteeka lya Katonda, ne bafuuka abawombeefu, abeesigwa, era abagonda.

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

Mu ddamu eri okusaba kwe, Danyeri yafuuna si kyokka ekitangaala n’amazima bye ye n’abantu be baasinga okwetaaga, naye era n’okulaba ebintu ebinene eby’omu maaso, okutuuka ne ku kujja kw’Omununuzi w’ensi. Abo abagamba nti batukuziddwa, nga tebalina kwegomba okunoonya mu Ebyawandiikibwa Ebitukuvu, newaakubadde okulwana ne Katonda mu kusaba balyoke bafune okutegeera okutereevu okusinga ku mazima ga Bayibuli, tebamanyi kutukuzibwa kwa nnamaddala bwe kuli.

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

Bonna abakkiriza mu mitima gyabwe ekigambo kya Katonda, baliba n’enjala n’ennyonta ey’okumanya okwagala kwe. Katonda ye nsibuko y’amazima. Ateekamu omusana mu kutegeera okuzibye, era awa amagezi g’omuntu amaanyi okukwata n’okutegeera amazima ge yabikkula.

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

Danyeri yayogera ne Katonda. Eggulu lyamuggulwawo mu maaso ge. Naye ebitiibwa ebikulu bye yawebwa byava mu kweetoowaza n'okunyiikira okunoonya. Teyalowooza, nga bwe bakola bangi mu nnaku zino, nti teky’afaayo kye tukkiriza, singa tuli beesimbu era nga twagala Yesu. Okwagala okw’amazima eri Yesu kujja kuleeta okunoonya ennyo n’okunyiikira okumanya amazima. Krisito yasaba abayigirizwa be batukuzibwe mu mazima. Oyo ali omugayaavu nnyo okunoonya amazima mu kweraliikirira n’okusaba, alirekerwa okukkiriza obulimba obunaamutuusa ku kuzikirira kw’emmeme ye.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he 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 color to polished brass, and the voice of his words like the voice of a multitude.’

Mu kiseera eky’okukyalira kwa Gabulayiri, nnabbi Danyeri teyasobola kufuna obulagirizi obw’okweyongera; naye oluvannyuma lwa myaka emitono, ng’ayagala okumanya ebisingawo ku nsonga ezzaali tezinnannyonnyolwa bulungi, nate yeetegeka okunoonya ekitangaala n’amagezi okuva eri Katonda. ‘Mu nnaku ezo nze Danyeri nnali mu kunakuwala okumala wiiki ssatu ezijjuvu. Saalya mugaati gwonna ogw’ekinyumirwa, so tewaayingira nnyama newankubadde wayini mu kamwa kange, so te nasiga mafuta ku mubiri gwange n’akatono... Awo ne nnyimusa amaaso gange ne ntunula, laba, waaliwo omusajja omu ayambadde lineni, n’ekiwato kye nga kisibiddwa zaabu ennungi ey’e Ufazi. Omubiri gwe gwali ng’ejjinja erya berili, n’obuso bwe ng’endabika y’okumyansa kw’ekidduka ky’enkuba, n’amaaso ge ng’ettaala z’omuliro, n’emikono gye n’ebigere bye nga birabika ng’ekikomo ekisunsuddwa, n’eddoboozi ly’ebigambo bye nga ddoboozi ly’ekibiina ekinene.’

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Tewali mulala wabula Mwana wa Katonda ye y’eyalabikira Daniyeri. Ennyonnyola eno efaanagana n’eyo Yokaana gye yawa, Kristo bwe yamulabisibwa ku Kizinga kya Patimosi. Mukama waffe kaakano ajja n’omubaka omulala ow’eggulu okutegeeza Daniyeri ebigenda okubaawo mu nnaku ez’enkomerero. Obutegeera buno bwaweereddwa Daniyeri era n’abuwandiika nga bwe yakubirizibwa ku lwa ffe, abatuuseko enkomerero z’ensi.” Review and Herald, Febwali 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Okuvvuunula Gabulyeri, “omubaka eyatumibwa okuva mu ggulu,” kye yali aleetera Danyeri, kwali kutuukiriza okuvvuunula kwe yali atandise okuwa Danyeri mu ssuula ey’omwenda. Enkola ey’“olunyiriri ku lunyiriri,” yeetaagisa nti tugatte wamu okuvvuunula n’embeera ezikwatagana eza ssuula ey’omwenda n’ey’ekkumi, tusobole okugabanya obulungi ekifaananyi eky’obunnabbi. Mu kuvvuunula kuno mwe mwegattira okwolesebwa okw’emigga Ulai ne Kidekeli.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Danyeri yategeera okuva mu bitabo bya Yeremiya ne Musa nti okununulwa kw’abantu ba Katonda kwali kumpi okutuuka. Mu ngeri eyo, Danyeri akiikirira abantu ba Katonda ab’omu nnaku ez’enkomerero abategeera nti okununulwa okusembayo kw’abantu ba Katonda kuli kumpi okutuuka. Abo ab’omu nnaku ez’enkomerero balimanya nti basaasaanyiziddwa mu by’omwoyo, nga bwe kiragibwa mu Danyeri eyasaasaanyizibwa n’atwalibwa mu buddu bw’emyaka nsanvu e Babulooni. Oluvannyuma banaategeera nti nabo, nga Danyeri, balina okulaga okuddamu ku mbeera y’okusaasaanyizibwa kwabwe okukwatagana n’obujjanjabi obukiikirizibwa “emirundi musanvu” mu Eby’Abaleevi essuula amakumi abiri mu mukaaga.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Bwe bunaalabika mu nnaku ez’oluvannyuma obumanyirivu bw’okwetoowaza obwalagibwa mu Daniyeri, nga bwe busabwa mu bujjanjabi obulambikiddwa mu kitabo ky’Abaleevi amakumi abiri mu mukaaga, abantu ba Katonda ab’ennaku ez’oluvannyuma balibadde nga bakungubaga okumala ebbanga erirambikiddwa ddala. Ebbanga eryo likomekkera Mikaeri, malayika omukulu, bw’akka.

We will continue this study in the next article.

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

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Era munaazikirira wakati mu mawanga, era ensi y’abalabe bammwe ejja kubamalawo. Abo abaasigalayo ku mmwe balifa mpola mu bibi byabwe mu nsi z’abalabe bammwe; era ne mu bibi by’abajjajjaabwe balifa mpola wamu nabo. Bwe banaatula ebibi byabwe, n’ebibi by’abajjajjaabwe, n’obujeemu kwe baansobera, era nti batambulidde nga banjeemera nze; era nti nange natambulira nabo nga mbejeemye, ne mbaleeta mu nsi y’abalabe baabwe; bwe kityo emitima gyabwe egitatasalibwa bwe giryoka gigonda, ne bakkiriza ekibonerezo eky’ebibi byabwe: awo ndyoka nzijukira endagaano yange ne Yakobo, era nzijukira n’endagaano yange ne Isaka, era n’endagaano yange ne Ibulayimu ndyijukira; era nzijukira n’ensi. N’ensi erirekebwawo ku bbo, era erikuuma Ssabbiiti zaayo, nga yeefudde matongo nga tebaliimu: era balikkiriza ekibonerezo eky’ebibi byabwe; kubanga, ddala kubanga baanyooma ebiragiro byange, era omwoyo gwabwe gyakyawa amateeka gange. Newankubadde bwe bityo byonna, nga bali mu nsi y’abalabe baabwe, siribasuula, so siribanyooma, okubazikiriza ddala, oba okumenya endagaano yange nabo: kubanga nze Mukama Katonda waabwe. Naye ku lwabwe ndyijukira endagaano ya bajjajjaabwe, be nabaggya mu nsi ya Misiri mu maaso g’amawanga, ndyoke mbe Katonda waabwe: nze Mukama. Eby’Abaleevi 26:38-45.