The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Ebitabo bya Danieri n’Okubikkulirwa bye kitabo kye kimu, nga bwe kituufu ddala nti Endagaano Enkadde n’Endagaano Empya bye kitabo kye kimu. Nga tekinnaggwa kuggalwaawo ekiseera ky’okugezesebwa, Okubikkulirwa kwa Yesu Kristo kubikkulwawo.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
N’ayogera nange nti, Toggalirako ebigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Oyo atali wa bwenkanya, akyeyongerenga okuba atali wa bwenkanya; n’oyo omwonoonefu, akyeyongerenga okuba mwonoonefu; n’oyo atuukirivu, akyeyongerenga okuba mutuukirivu; n’oyo omutukuvu, akyeyongerenga okuba mutukuvu. Era, laba, njija mangu; era empeera yange eri nange, okugabira buli muntu ng’omulimu gwe bwe guli. Nze Alfa ne Omega, entandikwa n’enkomerero, ey’olubereberye n’ey’oluvannyuma. Okubikkulirwa 22:10-13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
Eteeka lya Bayibuli erya "okwogerwako okusooka," eririmu amazima nti enkomerero y’ekintu eyolesebwa mu ntandikwa yaakyo, lilaga obukulu bw’essuula essatu ezisooka mu kitabo kya Danyeri, kubanga essuula ezo zirimu amazima agasooka okugambibwa mu "kitabo" ekigatta bitabo bya Danyeri n’Okubikkulirwa. Yesu ye Alufa ne Omega, ky’ova olaba nti entandikwa y’ekitabo—ekigatta bitabo bya Danyeri n’Okubikkulirwa—erina okuyimiririra amazima agabikkulirwa ku nkomerero. Mu ngeri emu, kale, amazima agabikkulirwa ge Enjiri ey’Obutaggwaawo ey’abamalayika mu Okubikkulirwa essuula eya kkumi n’enna.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Okubikkulirwa kwa Yesu Kristo okwateekebwawo mu lunyiriri olusooka lw’essuula esooka ey’Okubikkulirwa, ye bubaka obuteekwa okutuusibwa eri amakkanisa nga ‘ekiseera kiri kumpi,’ era ekiseera ekyo ekigambibwa nti ‘kiri kumpi’ mu ssuula esooka ey’Okubikkulirwa, kirina okubeera kye kimu n’ekiseera ekigambibwa nti ‘kiri kumpi,’ nga kitono nga tekinnaggwaawo ekiseera eky’okugezesebwa, mu ssuula amakumi abiri mu bbiri ey’Okubikkulirwa.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebintu ebirina okubaawo mangu ennyo; era n’abituma n’abitegeeza ng’ayita mu malaika we eri omuddu we Yokaana: eyajulirira ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa eri oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebiwandiikiddwa omuli; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Obubaka obw’enkomerero, obubikkulibwawo nga tekunnaggwa ekiseera eky’okugezesebwa, nga ‘ekiseera kiri kumpi’, bwe buba obubaka bw’Enkuba ey’emalirizo obw’omumalaika ow’okubiri n’Okukaaba ku ttumbi ly’ekiro. Kye ky’amazima agakwatanaganye n’ ‘ebyafaayo ebyakwekebwa’ eby’Okubwatuka kw’enkuba musanvu. Kye kubikkulirwa kw’ ‘ow’omunaana ali mu basanvu’, ate omuzi ogwa zaabu ogugatta obubikkulirwa buno bwonna obw’omuwendo omungi wamu okubufuula ekyambalo ekirungi eky’obutuukirivu bwa Kristo, ye ‘eky’omuwendo’ ‘emirundi musanvu’ eza Leevitiko amakumi abiri mu mukaaga. Obubaka obwo buli mu Danyeri omutwe ogwasooka, era nate mu Danyeri emitwe egyasooka okutuuka ku gya ssatu. ‘Ekyama’ eky’omutwe ogw’okubiri, nakyo era kye kyo obubaka obwo.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Essuula esooka eya Danyeri ekiikirira obubaka bw’omulayika omusooka, era nga bwe kiri nti obubonero byonna obulaga ekkubo obw’obunnabbi obuli mu bubaka bwa bamalayika abasatu bukiikirirwa mu bubaka bw’omulayika omusooka obuli mu Essuula kkumi n’enna ey’Okubikkulirwa; bw’atyo n’obubonero byonna obulaga ekkubo obw’obunnabbi obuli mu bubaka obusatu bukiikirirwa mu Essuula esooka eya Danyeri. Ebirimu bye bino: enkola y’okugezesa mu mitendera esatu, nga mu Essuula esooka eya Danyeri ekiikirira okugezesa kw’emmere, ne kuddirirwa okugezesa okw’okulaba, era ne kituusa ku kugezesa kwa litimasi. Essuula esooka bwe tugyeroboza wamu n’Essuula bbiri n’esatu, ekiikirira okugezesa kw’emmere; Essuula bbiri ekiikirira okugezesa okw’okulaba, ate Essuula esatu ekiikirira okugezesa kwa litimasi. Obubaka bwa bamalayika abasatu obuli mu Essuula kkumi n’enna ey’Okubikkulirwa, n’Essuula emu okutuuka ku ssatu eza Danyeri, biwa obujulirwa buna ku nkola y’okugezesa mu mitendera esatu.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Ebitundu eby’okuna n’ebya ttaano mu kitabo kya Danyeri biyimirira olunyiriri oluzito nnyo lw’ebyafaayo eby’obunnabbi. Olunyiriri oluleetebwa ebitundu ebyo ebiri lulimu waakiri olunyiriri mukaaga lw’obunnabbi olw’enjawulo. Omu ku lunyiriri olwo lw’obunnabbi lwatandika mu mwaka 723 nga Kristo tannazaalibwa, ne lugenda okutuuka ku tteeka lya Ssande. Olulala ku lunyiriri mukaaga luyimirira ebyafaayo bya 1798 okutuuka ku tteeka lya Ssande, era mu lunyiriri olwo mulimu wamu olunyiriri ssatu lw’obunnabbi: olunyiriri lw’ensolo eva mu nsi (Amerika), n’olunyiriri lw’empondo eya Purotesitanti era n’olunyiriri lw’empondo eya Ripabulikaani. Wamu byonna bitekawo olunyiriri olutaano ku ntandikwa y’olunyiriri lw’obunnabbi olw’Amerika. Olwo liraga okuggulwawo kw’ebitundu musanvu, munaana n’omwenda bya Danyeri mu 1798. Ku nkomerero y’olunyiriri lw’obunnabbi olw’Amerika, wavaawo olunyiriri olw’omukaaga, olulaga okuggulwawo kw’ebitundu kkumi, kkumi n’emu ne kkumi n’ebiri mu 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Entandikwa y’olunyiriri olw’obunnabbi olw’ensolo ey’ettaka, nga bwe lw’eragiddwa mu kitabo kya Danieri essuula ey’okuna, emakiddwa n’akabonero ka “ebiseera musanvu”, era n’enkomerero y’olunyiriri olw’obunnabbi olw’ensolo ey’ettaka nayo emakiddwa n’akabonero ka “ebiseera musanvu”. Entandikwa n’enkomerero y’ebbanga ly’ebyafaayo eriragiddwa mu kuggulwawo kw’essuula ey’omusanvu, ey’omunaana n’ey’omwenda nazo zimakiddwa n’akabonero ka “ebiseera musanvu”. Entandikwa n’enkomerero y’ebbanga ly’ebyafaayo eriragiddwa mu kuggulwawo kw’ensuula za Danieri ez’ekkumi, ez’ekkumi n’emu n’ez’ekkumi n’ebiri nazo zimakiddwa n’akabonero ka “ebiseera musanvu”.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Okukoma kw’ebbanga ly’ebyafaayo eryatandika bwe zabikkulibwa essuula musanvu, munaana n’omwenda ez’ekitabo kya Danyeri ku 'nkomerero y’ekiseera' mu 1798, kwali 1863. Entandikwa y’ebbanga ly’ebyafaayo eryatandika bwe zabikkulibwa essuula ekkumi, kkumi n’emu n’ekkumi n’ebiri ez’ekitabo kya Danyeri ku 'nkomerero y’ekiseera' yali 1989. Omuwendo gw’emyaka wakati wa 1863 ne 1989 gwe 126. Omuwendo gw’emyaka 126 ye kitundu ekimu ku kkumi, oba omusolo gw’ekkumi, ku myaka 1,260. Omuwendo 126, bwe kityo, gwe kabonero k’emyaka 1,260, agakiikirira 'eddungu'; ate 'eddungu' lyo lye kabonero k’emyaka 2,520 ag’'emirundi musanvu'.
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Amazima gano gakakasa nti mu byafaayo by’ensolo ey’ensi, mu ntambula y’omulayika asooka ku ntandikwa, era ne mu ntambula y’omulayika ow’okusatu ku nkomerero, byombi bimakiddwa ku ntandikwa zaabyo ne ku nkomerero zaabyo n’akabonero ka 'emirundi musanvu'. Era n’ebbanga eriri wakati w’entambula ezo ebbiri erizigatta wamu, naryo liyimiririrwa 'emirundi musanvu'.
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Bwatabaawo kukozesa enkola ey’ebyawandiikibwa ey’“olunyiriri ku linyiriri,” okubikkulirwa kwa ngeri eno tekusoboka kulabika wadde kutegeerekeka; kubanga nga tewali enkola eyo, ekitabo ekisibiddwa kyandiyinziddwa okuweebwa oyo eyayigirizibwa mu by’eddiini, ne bamusaba okunnyonnyola kye kyategeeza ekitabo ekyo ekisibiddwa. Amalala g’ebirowoozo bye gamutwala okulaga nti ekitabo ekisibiddwa tekisoboka kutegeerekeka, kubanga kyasibiddwa. Oluvannyuma osobola okutwala ekitabo ekyo ekisibiddwa n’okiwa omu ku kisibo ky’oyo omumanyirivu, ekisibo ky’afugira era nga abakirimu baakendeezebwako amaanyi; era ekisibo ekyasanyukira okulya ku eby’okulya by’engano eby’omusomi w’eddiini, kyandagaanye okukiteekako nkola ekitabo ekyo ekisibiddwa, kubanga bamanyi bulungi nti bammemba ba Sanhedirini ey’eddiini bokka be baalondebwa okusalawo kye mazima.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
Mukkakkanye, muwuniikirire, mukube enduulu, mukube enduulu; batamidde naye si wayini; bebuze buze, naye si ku mwenge ogw’amaanyi. Kubanga Mukama afukidde ku mmwe omwoyo gw’otulo ttutumbi, era aggalidde amaaso gammwe; bannabbi bammwe n’abakulembeze bammwe; abalabyirizi ababisseko ekisaanikira. Era olubonekerwa lwonna lufuuse gye muli ng’ebigambo by’ekitabo ekikomereddwa, abantu kye bawa omusomeddwa nga bagamba nti, nsaba osome kino; naye n’agamba nti, siri musomeddwa.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
'Kale Mukama agamba nti, Kubanga abantu bano bansembera n’akamwa kaabwe, ne n’emimwa gyabwe bampa ekitiibwa, naye emitima gyabwe bagiggye wala nange; era okuntya kwabwe eri nze kuyigirizibwa mu biragiro by’abantu; kyebaava, laba, ndiyongera okukola omulimu ogw’ekitalo n’ekyewuunyisa; kubanga amagezi g’abagezi baabwe galiggwaawo, n’okutegeera kw’abo abalina obwegendereza kulikwekebwa. Zibasanze abo abanoonya nnyo okukweka ebigendererwa byabwe eri Mukama, era emirimu gyabwe giri mu kizikiza, ne bagamba nti, Ani atulaba, era ani atumanyi? Mazima okufuula waggulu wansi kwammwe kulirebwa ng’ebbumba ly’omubumbi; kubanga ekikolebwa kiyinzayo okugamba ku eyakikola nti, Teyankola, oba ekintu ekiwumbiddwa kigambe ku eyakiwumba nti, Tabadde na magezi?'
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
Buli kigambo ekiri wano kijja kutuukirira. Waliwo abatewombeeka emitima gyabwe mu maaso ga Katonda, era abagaana okutambulira mu butuukirivu. Bakisa ebigendererwa byabwe eby'obutuufu, era beegatta ne malaika eyagwa, ayagala era akola obulimba. Omulabe ayiiwa omwoyo ku bantu b'ayinza okukozesa okulimba abo abatamanyi bulungi, abali mu kizikiza. Abamu batandise okwennyikiza mu kizikiza ekiwangudde, era basuula amazima ne balondawo ensobi. Olunaku olw'alagiddwa mu bunnabbi lutuuse. Yesu Kristo teyategeerekeddwa. Yesu Kristo eri bo ng'engero. Mu kaseera kano mu byafaayo by'ensi, bangi bakola ng'abatamiivu. ‘Mwekuume, muwuniikirize; mukaabe, era mukaabe; batamiivu, naye si ku wayini; bagengejja, naye si lwa mwenge ogw'amaanyi. Kubanga Mukama ayiweddeko ku mmwe omwoyo gw'otulo tw'amaanyi, era azibye amaaso gammwe. Abanabbi ne bakulembeze bammwe, abalabi, yababbikkidde.’ Okutamiira kw'eby'omwoyo kukutte bangi abalowooza nti be bantu abagenda okugulumizibwa. Okukkiriza kwabwe okw'eddiini kuli ddala nga bwe kyanjiddwa mu Kyawandiikibwa kino. Wansi w'obuyinza bwakyo tebayinza kutambula mu bugolokofu. Bateekawo amakubo agagyamye mu nkola yaabwe. Omu, n'addako omulala, bagengejja ebbali n'ebbali. Mukama abalaba n'okusaasira okungi. Enzira y'amazima tebagimanyi. Bateekateeka enkwe mu ngeri ya sayansi, era n'abo abasobola era abaasaanidde okuyamba, olw'okulaba kwabwe okw'eby'omwoyo okweyoleka bulungi, nabo balimbiddwa, era bawagira omulimu omubi.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
Ebikulaakulana eby’ennaku zino ez’enkomerero bijja kusalibwawo mu bwangu. Bwe kibikkulibwe nti obulimba buno obw’eby’omwoyo bwebuli ddala—enkola ey’ekyama ey’emyoyo emibi—abo abaagizzaamu omugabo banaafuuka ng’abantu ababuze amagezi.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
"Kale bw’ati Mukama agamba: Kubanga abantu bano bansondelerako n’akamwa, ne bampa ekitiibwa n’emimwa, naye emitima gyabwe bagiggya wala nange, era okuntya kwabwe gye ndi bayigirizibwa obulagirizi bw’abantu; noolwekyo, laba, ndiyongera okukola omulimu ogw’ekitalo mu bantu bano, ddala omulimu ogw’ekitalo n’eky’amagero; kubanga amagezi g’abagezzi baabwe galizikibwa, n’okutegeera kw’ab’ekwegendereza kunaatwekebwa. Kabi eri abo abanoonya mu bujjuvu okukisa ebirowoozo byabwe eri Mukama, n’emirimu gyabwe gibeera mu kizikiza, ne bagamba nti, Ani atulaba, era ani atumanyi? Mazima okukyusa kwammwe ebintu wansi n’awaggulu kunaabalibwa ng’ebumba ly’omubuumbi; kubanga ekyakolibwa kisobola okugamba ku eyakikola nti, Teyankola? oba ekikulaanyiziddwa kigambe ku eyakikulaanya nti, Teyalina kutegeera?"
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
Kintegeezebwa nti mu byaffe bye tuyiseemu twabadde nga tusisinkana era ne kaakano tukyasisiinkana mbeera eno yennyini. Abasajja abaalina omusana omungi n’emikisa egy’ewunyisa bakkirizza ebigambo by’abakulembeze abeerowooza nga balina amagezi, abaaganyizibwa nnyo era ne baweebwa omukisa okuva eri Mukama, naye ne beeggyamu mu mukono gwa Katonda ne beeteeka mu ggye ly’omulabe. Ensi ejjakujjula obulimba obulabika nga butuufu. Omutwe gumu gw’omuntu bwe gukkiriza obulimba buno, gunaakolera ku mitwe gy’abantu abalala, ababadde bafuula obujulizi obw’omuwendo obw’amazima ga Katonda obulimba. Abasajja bano bajja kulimbibwa b’amalayika abagudde, nga kyandibadde kibaweera okubeera bayimiridde ng’abalindi ab’eesigwa, balabirira emyoyo, ng’abo abalina okuddamu. Batadde wansi eby’okulwanyisa by’olutalo lwabwe, ne bawulira emyoyo egisendasenda. Bafuula amagezi ga Katonda nga tegaliiko kye gakola, ne basuula okulabula kwe n’okunenya, era ddala bali ku ludda lwa Setaani, bawulira emyoyo egisendasenda n’enjigiriza za baddayimooni.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
Obutamiivu obw’omwoyo kati buli ku bantu abatateekwa kubeera nga bayuuyuuta ng’abantu abataamye omwenge ogukambwe. Obumenyi bw’amateeka n’ebikolwa eby’obutali mu nteekateeka, obukuusa, obulimba, n’okukola obutali bwenkanya bijjudde ensi, mu kukwatagana n’okuyigiriza kw’omukulembeze eyajeemera mu mbuga ez’omu ggulu.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
Ebyafaayo bijja kuddamu. Nandyinza okulaga ebigenda okubaawo mu biseera ebitali bya wala, naye obudde tebunnatuuka. Ebifaananyi by’abafu bijja kulabika, ng’oyita mu ntegeka ya Sitaani ey’obukuusa, era abangi bajja kwegatta n’oyo ayagala era akola obulimba. Ndabula abantu baffe nti ddala wakati mu ffe abamu bajja kuvamwo mu kukkiriza, ne bawulira emizimu egy’obulimba n’okuyigiriza kw’abadayimooni, era olw’ebyo amazima lijja okwogerwako bubi. Battle Creek Letters, 123-125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Danyeri essuula esooka, nga kiyimirira obubaka bwa malayika eyasooka mu Okubikkulirwa essuula eya kkumi na nnya, ekwatagana n’ebyafaayo ebyatandika eby’ensolo eyava mu nsi. Danyeri essuula esooka, ey’okubiri n’ey’okusatu, nga ziyimirira obubaka bw’abamalayika bonna abasatu mu Okubikkulirwa essuula eya kkumi na nnya, zikwatagana n’enkomerero ya Amerika. Nebukadduneeza ayimirira ebyafaayo bya malayika eyasooka, era n’essuula esooka eya Danyeri. Beresaza ayimirira ebyafaayo bya malayika ey’okusatu, era n’ensuula ssatu ezisooka eza Danyeri.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Eri omufuga ow’enkomerero wa Babulooni, nga mu kifaananyi nga bwe kyali eri omufuga ow’okusooka, yatuuka omusango ogw’Omukuumi Omutukuvu: ‘Ai kabaka,... ekigambo kino kyogeddwa gy’oli; obwakabaka bukuvuddeko.’ Danyeri 4:31.” Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Tujja okweyongerayo mu kuyiga kwaffe ku Nebuchadnezzar ne Belshazzar mu kiwandiiko ekiddako.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
Belshazzar, ng'ayewuunyizza era ng'atidde olw'okulaga kuno kw'amaanyi ga Katonda—okulaga nti baalina omujulirwa newankubadde nga tebaamumanyi—yalina emikisa eminene egy'okumanya emirimu gya Katonda omulamu, n'amaanyi ge, era n'okukola okwagala kwe. Yali aweereddwa omukisa ogw'okufuna omusana omungi. Jjajja we, Nebuchadnezzar, yalabulwa ku kabi akali mu kwerabira Katonda n'okwekulisa. Belshazzar yali amanyi okugobebwa kwe mu kibiina ky'abantu, n'okubeeranga wamu n'ensolo ez'omu nsiko; era ebyo ebintu ebyandibadde bimuyigiriza yabisuulirayo, ng'ebyo tebyabaddewo; era n'agenda mu maaso n'okuddamu ebibi bya jjajja we. Yatuuka n'akola ebikolwa ebyonoona ebyaleeta ebibonerezo bya Katonda ku Nebuchadnezzar. Yaasalirwa omusango, si lwa kuba yekka ng'akola bubi, naye kubanga teyeyambisa emikisa n'obusobozi—ebyaandikuziddwa—okubeera omutuufu. Testimonies to Ministers, 436.