The Book of Daniel - Number Three | English and Luganda Side by Side

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Kakati tukwata ku “emirundi musanvu” egyogerwako mu kitabo ky’Abaleevi essuula amakumi abiri mu mukaaga, nga tugitunulira mu kitabo kya Danyeri. Kikwekeddwa eri abo abalondedde okuggalawo amaaso gaabwe, naye kiriwo eri abo abagala okulaba. Tujja okutandika mu Danyeri essuula munaana, olunyiriri kkumi na ssatu.

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? Daniel 8:13.

Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Olunyiriri luno lutandiika n’ekigambo “awo,” era luyawula wakati w’okwolesebwa kw’ebyafaayo eby’obunnabbi kwe Daniel yali amaze okulaba mu nnyiriri kkumi eziyasooka. Olunyiriri olusooka n’olw’okubiri olw’essuula eno, lutegeeza omwaka Daniel mwe yafunira okwolesebwa era lutubuulira nti yakifunira awali omugga Ulai. Okuva ku nnyiriri essatu okutuuka ku kkumi n’ebiri, “alaba” okwolesebwa kw’ebyafaayo eby’obunnabbi. “Awo” n’awulira okwogeragana okw’eggulu okuli ekibuuzo n’okuddamu. Mu nnyiriri kkumi na ttaano, atandika okunoonya kye kyategeeza okwolesebwa kw’ebyafaayo eby’obunnabbi kwe yali amaze “okulaba”. Kikulu nnyo okumanya enjawulo wakati w’okwolesebwa Daniel lwe “yalaba” mu nnyiriri essatu okutuuka ku kkumi n’ebiri, n’okwogeragana okw’eggulu kwe “yawulira”—kubanga bikwolesebwa bibiri ebyawukana.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Naye amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Matayo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Ekibuuzo mu olunyiriri olw'ekkumi n'asatu kiri nti, 'Okwolesebwa kulibeerawo okumala ebbanga ki?', ate ekigambo ekyahinduliddwa ng' 'vision' kye kigambo kya Olwebbulaniya ekirala okuva ku kigambo ekyahinduliddwa ng' 'vision' mu olunyiriri olw'ekkumi n'omukaaga.

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 8:16.

Nawulira eddoboozi ly’omusajja waakati w’emabbali g’omugga Ulai, eryayita ne ligamba nti, Gabriel, tegeereza omusajja ono ekyolesebwa. Danyeri 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Olw’okuvvuunula ebigambo bibiri eby’Olwebbulaniya ebitali bimu ne bifuulibwa ekigambo ky’Oluzungu “vision,” “emirundi musanvu” egy’Ekitabo ky’Abaleevi essuula amakumi abiri mu mukaaga ne gifuuka “bikwekeddwa mu lwatu”. Abasomi ba Bayibuli abeesanyizaamu okukoma ku bweru bw’ensonga babiraba ebigambo bino ebibiri eby’Olwebbulaniya eby’enjawulo ng’ebigambo bimu, naye bakikola nga beereetera obulabe.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

Okusalaasalako ku bweru bw’ensonga tekigasa bingi. Kyetaagisa okunoonyereza okw’amagezi n’okuyiga n’obunyiikivu obusukkiridde okugitegera. Waliwo amazima mu Kigambo agali ng’emisuwa gy’obugagga egy’omuwendo agakwekeddwa wansi w’obutaka. Bw’ogasima ng’omuntu bw’asima okuzuula zaabu ne ffeeza, eby’obugagga ebikwekeddwa bizuulibwa. Kakasa nti obujulizi bw’amazima buli mu Byawandiikibwa Ebitukuvu byennyini. Ekyawandiikibwa kimu kye kasumuluzo akaggulawo ebyawandiikibwa ebirala. Ekitegeeza ekirimu obugagga era ekyekwekeddwa kibikkulibwa Omwoyo Omutukuvu wa Katonda, ng’afuula Ekigambo ekyangu eri okutegeera kwaffe: “Okubikkulirwa kw’ebigambo byo kuwa omusana; kuwa amagezi abatalina magezi.” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Tutegeezeddwa nti “buli nsonga entuufu erina kye ekola” mu Kigambo kya Katonda, era bwe tusalawo okwerabira amazima nti waliwo ebigambo ebiri eby’Olwebbulaniya eby’enjawulo ebyavvuunulwa ng’ “kwolesebwa” mu essuula ey’omunaana, tuba tweyaleetedde obuzibe bw’amaaso obwa Lawodikiya. Omugero ogw’edda gugamba nti, “tewali bazibe b’amaaso nga abo abagaana okulaba.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Baibuli erimu emisingi gyonna abantu gye beetaaga okutegeera balyoke bategekebwe oba ku bulamu buno oba ku bulamu obujja. Era emisingi gino gisobola okutegeerwa buli omu. Tewali muntu alina omwoyo ogusiima enjigiriza yaayo ayinza okusoma akatundu kamo ka Baibuli nga t’aggyaamu kirowoozo ekimu ekigasa. Naye enjigiriza ey’omuwendo ennyo eya Baibuli tefunika mu kuyiga kwa kaseera kaseera oba mu kusoma okutali kugattika. Enteekateeka yaayo ennene ey’amazima teyawandiikibwa mu ngeri ey’okutegerekwa mangu eri omusomi omwangu oba ataliiko kwekenneenya. Ebintu byayo bingi eby’omuwendo biri wansi nnyo, era biyinzika okufunibwa bokka mu kunoonya okw’amaanyi n’omu kaweefube ogutayimirira. Amazima agazza wamu ekitundu kyonna ekinene galina okunoonyezebwa ne gakuŋŋaanyizibwa, ‘wano katono, ne wali katono.’ Isaaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

Bwe bunoonyerezebwako era ne bikuŋŋaanyizibwa wamu mu ngeri eno, binaasangibwa nga bikwatagana bulungi ddala buli kimu n’ekirala. Buli Njiri eyongerako era ejjuza ezirara; buli bunabbi bunnyonnyola obulala; buli mazima likulaakulanya mazima mulala. Ebifaananyi eby’enteekateeka y’Abayudaaya bifuulibwa byerereeravu mu Njiri. Mu Kigambo kya Katonda, buli mulamwa gulina ekifo kyagwo, buli kikakasa kirina kye kikwatako. Era entongole yonna, mu nteekateeka yaayo n’okutuukirizibwa, ewa obujulizi eri Omuyiiya waayo. Entongole ng’eyo tewali magezi gasobola okugitekateeka oba okugikola okujjako ag’Ataliko nsalo. Obuyigirize, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Ekigambo ‘ekyolesebwa’ kisangibwa emirundi kkumi mu kitabo kya Danyeri essuula ey’omunaana, naye mu mirundi egyo kkumi wakozesebwa ebigambo bibiri eby’Olwebbulaniya ebitali bimu, era amakulu g’ebigambo ebyo tegafaanagana. Singa byategeeza kimu, Danyeri yandikozesezza ekigambo kimu kyokka mu buli omu ku mirundi egyo kkumi. Danyeri yawandiika bigambo bibiri, kubanga buli kimu ku bigambo ebyo kirina amakulu gaakyo, era ekimu kiyimirira ekyolesebwa Danyeri kye yalaba, ate ekirala ekyolesebwa kye yawaulira. Mu olunyiriri olw’ekkumi na ssatu, ekigambo ekivvunulwa nga ‘ekyolesebwa’ kye châzôn, era kitegeeza ‘ekirabika’ oba ‘ekyolesebwa’, ‘ekiroto’ oba ‘obubaka obw’obunnabbi’. Nkikyita ‘ekyolesebwa ky’ebyafaayo eby’obunnabbi’ nga nsinziira ku makulu gaakyo n’engeri Danyeri gy’akikozesa.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Mu Danyeri essuula munaana, mu olunyiriri olusooka, Danyeri agamba nti “ekyolesebwa kyannabikira nze,” era mu olunyiriri olw’okubiri emirundi ebiri agamba nti “nalaba mu kyolesebwa.” Awo mu olunyiriri olw’ekkumi n’asatu kibuzibwa nti “ekyolesebwa kirimala ebbanga ki?” Ebyo byonna bya kigambo ky’Olwebbulaniya “châzôn.” Ate mu olunyiriri olw’ekkumi n’etaanu, tutuuka ku kiseera ekisinga obukulu Danyeri mwe yakozesa ekigambo kye kimu kennyini, kubanga agamba nti, “bwe nnali”...“nga ndabye ekyolesebwa ne nnoonya amakulu gaakyo.” Nga Danyeri amaze okulaba ekyolesebwa kya châzôn, yayagala okutegeera kye kitegeeza. Kino kya mazima ekikosa nnyo ku kukweka “emirundi musanvu” egy’Abaleevi 26 mu ssuula eno.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Akozesa era ekigambo châzôn mu nnyiriri 17 ne 26. Ekigambo "kwolesebwa" kisangibwa emirundi kkumi mu Danyeri essuula munaana, era ekigambo châzôn kiyimiririra emirundi musanvu ku gyo. Danyeri akozesa ekigambo ekirala eky’Olwebbulaniya ekivvunulwa nga "kwolesebwa" emirundi ena. Ekigambo ekirala eky’Olwebbulaniya kye mar'eh, era kitegeeza "endabika".

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn kisangibwa emirundi musanvu mu Danyeri essuula munaana, ate mar'eh kisangibwa emirundi ena, era wamu bikwata ku mirundi kkumi ligambo ly’Olungereza "vision" lwe lifunibwa mu Danyeri essuula munaana. Musanvu okwegattako nnya kuba kkumin’omu, kubanga ku mulundi gumu Danyeri lwe yakozesa ekigambo mar'eh, kyatapuulibwa nga bwe kikalambiddwa, kubanga mu olunyiriri olw’ekkumi n’ettaano, bwe Danyeri "sought for the meaning" olw’okwolesebwa châzôn olw’ebyafaayo eby’obunnabbi, waaliwo eyayimirira mu maaso ge "as the appearance of a man." Ekigambo "appearance" kye mar'eh. N’olwekyo, mar'eh kikozesebwa Danyeri emirundi ena mu Danyeri essuula munaana, era kyatapuulibwa omulundi gumu nga kigoberera ensobanuro yaakyo eyasooka eya "appearance," ate emirundi esatu emirala kyatapuulibwa "vision."

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Siri kulaga kunenya kwonna eri basajja abaavvuunula Bayibuli ya King James. Wabula kiteekwa okujjukirwa nti, mu nnyiriri ey’ekkumi n’asatu, mulimu ekigambo ekimu kyokka ekyongereddwako mu Bayibuli ya King James (sacrifice), era Okusikirizibwa kugamba mu bukakafu nti, "tekirimu mu kiwandiiko." Okusikirizibwa kuyongerako ne kugamba nti ekigambo ekyo ekyongereddwako "kyali kyongereddwawo olw’amagezi g’abantu." Mu essuula eryo limu ddala, ebigambo bibiri eby’Olwebbulaniya eby’enjawulo byombi byavvuunulwa ne bifuuka ekigambo kimu mu Oluzungu. Ensonga lwaki kikulu nnyo okutegeera enjawulo wakati w’ebigambo bino bibiri ya mugaso munene nnyo.

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.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Nga Danyeri 'yanonya amakulu' g' 'ekyolesebwa châzôn' kye yali amaze 'okulaba', Kristo n'alagira Gabuliyeri ayambe Danyeri ategeere 'ekyolesebwa mar'eh' kye yali amaze 'okuwulira'. Danyeri yali ayagala okutegeera ekyolesebwa ky’ebyafaayo eby’obunnabbi, naye Kristo, eyalambiddwa mu nnyiriri kkumi n’asatu nga Palimoni (omutukuvu omu eyayogera), yalagira Gabuliyeri ayambe Danyeri ategeere 'ekyolesebwa mar'eh', so ssi 'ekyolesebwa châzôn'. Mu nnyiriri kkumi na ttaano ne kkumi na mukaaga, ekigendererwa ekiragiddwa eri Gabuliyeri kwe okukakasa nti Danyeri ategeere 'ekyolesebwa mar'eh', ekigambo ekivvuuniddwa nga 'vision' ekitegeeza 'endabika', si ekyolesebwa ky’ebyafaayo eby’obunnabbi Danyeri kye yali ayagala okutegeera. Bwe tutategeera omulimu Gabuliyeri gwe yateekebwako, 'emirundi musanvu' mu Lewitiku 26 ekwekeddwa ng'ekiri mu lwatu.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Mu mutundu ogw’amakumi abiri mu mukaaga, ebigambo eby’Olwebbulaniya byombi ebivvuunulwa nga ‘vision’ biri mu mutundu gumu, era omutundu guno gufuuka omu ku masumuluzo amakhulu ag’okuggulawo amazima g’obujulirwa bwa Danyeri ku ‘seven times’.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Era okwolesebwa okw’akawungeezi n’okw’enkya, okwo okugambibwa, mazima; ky’ova oggale okwolesebwa; kubanga kijja kubeerawo okumala ennaku nnyingi. Danyeri 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Mu olunyiriri olw’amakumi abiri mu mukaaga, “ekibonebwa ky’akawungeezi n’eby’enkya” kye kibonebwa kya mar’eh, kitegeeza “okuboneka,” naye ekibonebwa ekyateekwa “okukisibwa” kye kibonebwa kya châzôn eky’ebyafaayo eby’obunnabbi. Ekigambo “akawungeezi n’eby’enkya” kye kiyawula era ne kiraga enjawulo wakati w’ebibonebwa byombi. Kikola bw’ati ng’awa ekyokulabirako ekirala eky’ensonga y’obuntu mu okukolebwa kwa Bayibuli. Ensonga y’obuntu yalimu abannabbi abaawandiika ebigambo bya Bayibuli, era ne mu abo abaagivvuunula Bayibuli. Bayibuli, nga Kristo bwe kiri, eraga okutabaana kw’Obwakatonda n’Obuntu. Obuntu obwo bwayita mu byafaayo, okuva eri Adamu oluvannyuma lw’okukola ekibi okutuuka eri abo abaawandiika ne bavvuunula Bayibuli. Kristo ne Bayibuli byombi bye Kigambo kya Katonda, era Kigambo kya Katonda kirongoofu, kubanga Obwakatonda mu kutabaana okwo bulijjo bwawangula enkomeko zonna ezaliwo mu mubiri.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paulo, omuddu wa Yesu Kristo, ayitibwa okuba omutume, eyawulirwa eri Enjiri ya Katonda, (gye yasuubiza edda ng’ayita mu bannabbi be mu Byawandiikibwa Ebitukuvu,) ebyerekeranye n’Omwana we Yesu Kristo Mukama waffe, eyazaalibwa mu lulyo lwa Dawudi ng’okw’omubiri. Abaroma 1:1-3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ekigambo ‘akawungeezi n’enkya’ kisangibwa emirundi mingi mu Kigambo kya Katonda, era bulijjo kivunulwa nga ‘akawungeezi n’enkya’, nga bwe kiri mu olunyiriri 26, era nga bwe kivunulibwa emirundi mingi mu byafaayo by’okutonda mu Itandikwa ebiddamu nti, ‘era akawungeezi n’enkya byali....’ Mu butuufu, era buli mazima galina amakulu gaago (kale kino kye mazima eky’amaanyi okulitegeera), ekifo kyokka mu Bayibuli we ekigambo ‘akawungeezi n’enkya’ tekivunulibwa nga ‘akawungeezi n’enkya’ (nga bwe kiri mu olunyiriri 26), kiri mu Danyeri 8, olunyiriri 14. Eyo, era eyo yokka mu Kigambo kya Katonda ekigambo ‘akawungeezi n’enkya’ kivunulibwa nga ‘ennaku’ bwokka.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

N’aŋŋamba nti, okutuusa ku nnaku enkumi bbiri n’ebikumi bisatu; olwo ekitukuvu kiritukuzibwa. Danyeri 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Ennyiriri kkumi n’ebiri oluvannyuma, mu mutwe gumu ogwa Danyeri, ekigambo ky’Olwebbulaniya “akawungeezi n’enkya” kivvuunuddwa nga bwe kiba bulijjo; naye mu lunnnyiriri eriba omugo omukulu n’omusingi gw’Obwadiventisiti, ekigambo kino kivvuunuddwa busa nga “ennaku.” Kiki ekyaleetedde abavvuunula Baibuli ya King James okuleeta okukontana okwa kityo okulabika ennyo? Mu lunnnyiriri amakumi abiri mu mukaaga baakivvuunula ekigambo nga bwe kibonekerawo buli we mu Baibuli yonna. Naye ennyiriri kkumi n’ebiri nga tonnatuuka ku lunnnyiriri amakumi abiri mu mukaaga, mu lunnnyiriri kkumi na nnya, obuntu bwaabwe bwateeka ekizito eky’enjawulo ku ddamu ery’ekibuuzo eky’omu lunnnyiriri kkumi na ssatu. Era ekibuuzo eky’omu lunnnyiriri kkumi na ssatu, kyalimu ekigambo kimu (ssaddaaka), ekyali tekisaanidde kwongerwamu mu Baibuli. Katonda yayagala olunnnyiriri kkumi na nnya luyimirire bweru mu ngeri ey’amaanyi era ey’enjawulo ennyo. Mu kukikola, era yalaga kye Gabriel yalagirirwa okutegeeza Danyeri akitegeere.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Mu olunyiriri olw’ekkumi n’omukaaga, Yesu yalagira Gabuliyeri okutegeezesa Danyeri ekyolesebwa kya mar'eh, newankubadde nga Danyeri yali agezaako okutegeera ekyolesebwa kya châzôn eky’ebyafaayo eby’obunnabbi. Olunyiriri lw’amakumi abiri mu mukaaga lugamba nti “ekyolesebwa eky’akawungeezi n’enkya ekyayogerwa” kyali “kya mazima.” Ekyolesebwa kya châzôn kyali “ekyalabibwa” eky’obunnabbi, naye ekyolesebwa kya mar'eh kyali “ekyayogerwa,” kubanga kyali kiyogeddwa. Kyali kiyogeddwa mu olunyiriri olw’ekkumi n’ennya, Palmoni bwe yagamba nti “okutuusa ku enkumi bbiri ne bikumi bisatu eby’akawungeezi n’enkya; olwo ekifo ekitukuvu kiritukuzibwa.” Olunyiriri lw’amakumi abiri mu mukaaga, lukozezza ekigambo “akawungeezi n’enkya,” nga lukiraga nti kye ekyolesebwa ekyali “kiyogeddwa,” okulambulula enjawulo wakati w’ebyolesebwa ebibiri ebiri mu ssuula munaana eya Danyeri. Ekyolesebwa ky’ebyafaayo eby’obunnabbi Danyeri kye “yalaba,” era kye yali ayagala okutegeera, kyali kyawukana ku kyolesebwa “ekyayogerwa” kye “yawulira.” Era ekisinga obukulu, ekyolesebwa Danyeri kye “yawulira” kye Gabuliyeri yali alagiddwa okuwa Danyeri okutegeera kwakyo.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Abantu abaagirimu omukono mu kuwandiika Bayibuli Ekitukuvu baawandiika ekigambo "kibonoobono" emirundi kkumi mu kitabo kya Danyeri essuula omunaana, era bwe batyo ne bakisa enjawulo wakati w’ekibonoobono ekyali "kirabiddwa" n’ekirala ekyali "kiwuliddwa". Mu ngeri eyo ne baziba amaanyi g’okunyiriza agalaga nti ekigendererwa kya Kristo kyali Daniyeri ategeere ekibonoobono kye "yawulira" okusinga okutegeera ekibonoobono kye "yalaba". Kati tusobola okulowooza ku ky’akola Gabulayiri okutuukiriza omulimu gw’omuwereddwa.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Awo n’ajja okumpi we nnali nnyimiridde; era bwe yajja ne ntya, ne ngwa amaaso wansi; naye n’aŋŋamba nti, Tegeera, ggwe mwana w’omuntu; kubanga ekyolesebwa kiri ku biro by’enkomerero. Awo bwe yali ng’ayogera nange, nnasinziriye nnyo, amaaso gange nga ga ku ttaka; naye n’ankwatako, n’annyimusa ne ansimba. N’agamba nti, Laba, nnaakutegeeza ebiriba mu nkomerero y’obusungu; kubanga ku biro ebitegekeddwawo enkomerero ejja okutuuka. Danyeri 8:17-19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Kati Gabuliyeri atandika omulimu gwe ogw’okuyamba Danyeri ategeere ekibonekerwa ky’ennaku enkumi bbiri mu bikumi bisatu ez’akawungeezi n’ebyenkya, ekituufu. Asooka okumutegeriza nti ekibonekerwa ky’ebyafaayo eby’obunnabbi, ekibonekerwa châzôn, kinaaba mu “kiseera eky’enkomerero.” Oluvannyuma, nga Danyeri ali mu tulo tw’obunnabbi, Gabuliyeri n’amukwata n’amuyimiriza waggulu. N’amugamba nti, “Nja kukumanyisa.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Ekyo kye Palmoni (Kristo) yali agambye Gabulayiri okukola, bwe yagamba nti, “Gabulayiri, leetera omusajja ono okutegeera ‘ekyolesebwa kya mar’eh’” eky’obudde bw’ekiro n’obw’enkya. Gabulayiri agamba nti aleteera Danyeri okumanya “ebiribaawo mu nkomerero eyasembayo y’obusungu.” Kiri awo! Eyo ye “emirundi musanvu” egiri mu Leviticus 26! Kibikkiddwa mu ngeri y’obunnabbi yennyini gye Gabulayiri yakulembera bannabbi emirundi eminji okuwa obujulizi ku yo era ne bagikozesa mu byawandiiko byabwe! Eyo ngeri ye “olunyiriri ku lunyiriri, wano katono era wali katono”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Mu kitabo "Thoughts on Daniel and the Revelation", ekyawandiikiddwa Uriah Smith (Abadiventisiti bonna, era n’abatuliraana baabwe, balina okukimanyako bulungi), Smith awa endowooza ku nnyiriri 17 okutuuka ku 19 ez’omu kitabo kya Daniel essuula omunaana:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

Nga ataddewo ekigambo eky’awamu nti mu kiseera ekiweereddwayo enkomerero eribaawo, era nti alimuwa okumanya ebiribaawo ku nkomerero ey’asembayo y’obusungu, n’ayingira mu kunnyonnyola okwolesebwa. Obusungu buno bulina okutegeerwa nga bukwata ku kiseera ekimala ebbanga. Ekiseera ki? Katonda yagamba abantu be Isirayiri nti alibafukako obusungu bwe olw’obubi bwabwe; era bw’atyo n’awa ebiragiro ebyamukwatako ku ‘mulangira w’Isirayiri omubi era atali mutukuvu:’ ‘Ggyeewo ekitambaala, oggyeeko n’engule. ... Ndikyusa, ndikyusa, ndikyusa; era tekiribeerawo nate, okutuusa lw’ajja oyo alina eddembe kyeriba; era ndimuwe.’ Ezekyeri 21:25-27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

Wano we wali ekiseera eky’obusungu bwa Katonda eri abantu be b’endagaano; ekiseera mwe ekifo ekitukuvu n’eggye birinyagulibwa wansi w’ebigere. Engule yaggibwawo, ne taaji ne bagigyako, Isirayiri bwe yateekebwawo wansi w’obwakabaka bwa Babulooni. Kyakyusibwa nate mu mikono gy’Abamedi n’Abaperusi, nate Abagiriki, nate Abaloma, nga kikwatagana n’emirundi esatu nnabbi gy’addamu ekigambo. Awo Abaayudaaya, olw’okugaana Kristo, ne basaasaanyizibwa amangu ku maaso g’ensi yonna; era Isirayiri ow’omwoyo atutte ekifo ky’olulyo olw’omubiri; naye bali wansi w’obuyinza bw’ensi, era banaabeerangako bw’otyo okutuusa entebe ey’obwakabaka eya Dawudi lw’enaazzibwawo nate, okutuusa omusika wayo omutuufu, Masiya, Omulangira w’emirembe, lw’anajja; olwo ne gimuweebwa. Awo obusungu bunaaba bukkakkanye. Ebinaabangaawo ku nkomerero ey’enkomerero y’ekiseera kino, malayika kati agenda kubimanyisa Danyeri. Uriah Smith, Danyeri n’Okubikkulirwa, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Obusungu” lwe Smith alaga lwatandika nga Abasuuli baatwala Manaseeri e Babulooni mu 677 BC. Ky’ekiruma nti Smith atwala okuggibwako obwakabaka kwa Zeddekiya mu 586 BC n’akiteeka nti kye kitandikiro ky’ebbanga erya “obusungu” eriyogerwa mu olunyiriri olw’ekkumi n’omwenda. Tatakwatako kye kitegeeza awo olunyiriri lwe lugamba “enkomerero eyasembayo y’obusungu.” Alitwala nga “obusungu” bwokka, songa bwe wabaawo “enkomerero eyasembayo” y’obusungu, empandiika n’amagezi byetaaga okubeerawo waakiri “enkomerero eyasooka” y’obusungu. Smith yamanyi nti emyaka nsanvu egy’obuddu gyatandika n’okusooka okulumba kwa Nebukadduneeza ku Yekoyakimu mu 606 BC, naye n’asalawo nti ekitandikiro ky’ebbanga ery’obusungu kye kulumba okutatu kwa Nebukadduneeza, okwakolebwa ku Zeddekiya, kabaka w’e Yuda ow’enkomerero.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Wadde nga tulina okutegeezebwa mu bujjuvu obusinga ku bulamu bwe obw’omu buto okusinga bwe kyawandiikibwa ku bwa nnabbi omulala yenna, naye okuzaalibwa kwe n’olulyo lwe bwasigibwa mu kizikiza ekijjuvu, okuggyako nti yali wa lulyo lwa bakabaka, era okusingira ddala wa nnyumba ya Dawudi, eyali mu biro ebyo efuuse nnene nnyo. Asooka okulabika ng’omu ku basibe abakungu aba Yuda, mu mwaka ogusooka ogwa Nebukadduneeza, kabaka w’e Babulooni, ku ntandikwa y’emyaka nsanvu egy’obusibe, BC 606. Yeremiya ne Kaabakuuku baali bakyayogera obunnabbi bwabwe. Ezeekyeri yatandika mangu oluvannyuma, era nga wayiseeko katono, Obadiya; naye bombi baamala omulimu gwabwe emyaka mingi nga tekinnatuuka ku nkomerero y’obuweereza bwa Danyeri obuwanvu era obw’ekitiibwa. Bannabbi basatu bokka be baamuddirira, Kaggayi ne Zekkaliya, abaweereza mu mulimu gw’obunnabbi mu bbanga ttono mu kiseera kye kimu, BC 520–518, ne Malaki, ow’enkomerero mu bannabbi ab’Eddagaano Enkadde, eyamanyikira okumala akaseera katono nga kiwera mu BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith yategeera mu butuufu nti "obusungu" obuli mu kitundu ekya kkumi na mwenda bwe buba ebbanga ly’obudde. Era yategeera mu butuufu nti eryo bbanga ly’obudde lyali okunyigirizibwa kw’ekifo ekitukuvu n’eggye, nga bwe kikwatagana ne Danyeri essuula munaana ekitundu ekya kkumi na ssatu, era n’ategeera mu butuufu nti ekkomo lyalyo lyali nga October 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith yali mu butuufu mu kitundu, naye teyatuuka ku mazima lwa kukola kye kyali ekiranga enkola ze ez'eby'obunnabbi. Yakkiriza ebyafaayo okukulembera okunnyonnyola kwe ku ekigambo ky'obunnabbi, mu kifo ky'okukkiriza ekigambo ky'obunnabbi okukulembera engeri gy'ategeera ebyafaayo. Bwe tukkiriza Bayibuli erambulule ebyafaayo eby'obunnabbi, tuba tulina obubaka obutuufu okutuukirira ebyafaayo.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Baibuli eyigiriza nti oyo gwe omuntu awangulibwa, aba omuddu we.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Nga babasuubiza eddembe, bo bennyini baddu b'okwononebwa; kubanga buli kye muntu awangulibwa, kyennyini kimuleeta mu buddu. 2 Peetero 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manaseeri yatwalibwa mu buwaŋŋanguse e Babuloni mu mwaka gwa 677 nga Kristo tannazaalibwa. Eyo we Yuda yawangulwa era n’atwalibwa mu buddu. Kino kye kitandika ekiragiddwa ku bipande byombi eby’omwaka 1843 n’eby’omwaka 1850, bye Sister White yakiririzaako nti bituufu. Smith atandika okunyigirizibwa okwogereddwako mu Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’asatu, ku Zeddekiya, kabaka ow’enkomerero wa Yuda. Zeddekiya yaggwaayo mu musango ogwabadde gutambula mu maaso, so ssi ntandikwa yaagwo. Sister White alaga nti okubatwalibwa kwa Manaseeri mu buwaŋŋanguse e Babuloni kwali “ensasula eyasooka” ey’ebyo ebyali bigenda okujja. “Ensasula eyasooka” ye nsasula ey’oluberyeberye, era ekimaka okutandika okugula okubeeramu n’ensasula endala eziddirira.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

N’obwesigwa bannabbi baayongera okuwa obulabula n’okukubiriza; nga tebatya, baagamba Manase n’abantu be; naye obubaka bwabwe baabunyooma; Yuda eyaddayo emabega teyawuliriza. Ng’akabonero akalaga ebyandibagwako singa baayongera obutawenenya, Mukama yakkiriza kabaka waabwe akwatibwe akabinja k’abaserikale b’Abasuuli, aba ‘ne bamusiba n’empingu ne bamutwala e Babulooni,’ ekibuga kyabwe ekikulu eky’akaseera. Obubonaabona buno bwaleeta kabaka okuddamu obutegeevu; ‘n’asaba nnyo Mukama, Katonda we, n’yeetoowaza nnyo mu maaso ga Katonda wa bajjajjaabe, n’amusaba; era Naye n’amukkiriza, n’awulira okusaba kwe, n’amuzza nate e Yerusaalemi mu bwakabaka bwe. Awo Manase n’amanya nti Mukama ye Katonda.’ 2 Chronicles 33:11-13. Naye okwenenya kuno, newankubadde kwakwatiriza nnyo, kwatuuka nga kutuuse nga wayiseewo ebbanga ddene, ne kutayinza kuwonya obwakabaka ku kukosa okubi okw’emyaka mingi egy’okusinza ebifaananyi. Abangi baasittuka ne bagwa, ne bataddayo kuyimirira. Bannabbi n’Abakabaka, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manaseeri yalaga "akasuka" akaatandika "ekikolimo" eky’ "emirundi musanvu," ekyali "okusunguwala okw’enkomerero," kubanga "okusunguwala okw’asooka" kwali kutandise dda lwe baatwala obwakabaka obw’omu bukiikakkono mu buwaŋŋanguse mu 723 BC. Awo ku kugwa kwa Yekoyakimu, Danyeri bwe yattwalibwa mu buwaŋŋanguse, emyaka nsanvu egy’obuddu Yeremiya gye yategeeza gyatandika mu 606 BC. Bakabaka babiri oluvannyuma wa Yekoyakimu, Yerusaalemi yazikirizibwa era kabaka ow’enkomerero ow’e Yuda, Zeddekiya, yalaba abaana be nga battibwa mu maaso ge; oluvannyuma baamuggyamu amaaso ne bamutwala mu buwaŋŋanguse e Babulooni.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Simiti yateeka okusala omusango kwonna okw'eyongera ku Zeddekiya, era n'akozesa okusala omusango kwa Zeddekiya ng'ekiwandiiko eky'okukakasa okuteebereza kwe. Okusala omusango kwa Zeddekiya, eyali "omulangira omubi era ow'obutali butukuvu," kwalaga nti engule ya Yuda yalina okuggyibwawo okutuusa Kristo lw'ajja asimbawo obwakabaka. Simiti yagamba nti, "bali wansi w'obuyinza obw'ensi, era banaabeera bwe batyo okutuusa entebe ya Dawudi lw'eneesimbibwawo nate - okutuusa oyo omusika omutuufu, Masiya, Omulangira w'emirembe, lw'ajja, olwo enaaweebwa gy'ali." Ku 22 October 1844, mu kutuukiriza ekiri mu Daniyeri essuula 7, ennyiriri 13 ne 14, Kristo, eyayimirizibwa ng'Omwana w'omuntu, yajja mu maaso ga Kitaawe okufuna obwakabaka.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Nnalaba mu byolesebwa eby’ekiro, era, laba, omu ng’Omwana w’omuntu yajja ku bire by’eggulu, n’ajja eri Omukadde ow’ennaku, ne bamusembeza okumpi mu maaso ge. Era yaweebwa obufuzi, n’ekitiibwa, n’obwakabaka, abantu bonna, amawanga gonna, n’ennimi zonna, bamuweerezenga: obufuzi bwe bufuzi obutaggwaawo, era tebuliggwaawo, n’obwakabaka bwe tebulizikirizibwa. Danyeri 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Ssista White akakasa nti Danyeri essuula ey’omusanvu, n’obulunyiriri 13 ne 14, byatuukirizibwa nga 22 Okitobba 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith teyakwata ku nsonga ey’ekikulu ey’ ‘enkomerero esembayo y’obusungu.’ Yewalira enjigiriza ya Bayibuli eyalaga nti Yuda yawangulwa mu mirembe gya Manase, era n’obuddu obwatandika ku bakabaka babiri abasooka Zeddekiya nabwo bwalaga nti Yuda yali dda ali wansi w’obufuzi bwa Babulooni, nga Zeddekiya tannaba kutuukirwa ekyo ekyamutuukako. Wadde ng’akozeewo obulekerawo obulabika mu lwatu buno, yali akyogera nti, “wano we wali ekiseera ky’obusungu bwa Katonda eri abantu be b’endagaano; ekiseera mwe ekifo ekitukuvu n’eggye birinyirirwa wansi w’ebigere.” N’olwekyo, agattaganya butereevu “ekiseera ky’obusungu bwa Katonda” ne Danieri essuula munaana, n’ekibuuzo ky’olunyiriri kkumi n’asatu ekigamba nti “kinaamala ddi.” Okuddamu mu olunyiriri kkumi n’enna kwali nti okutuusa nga Okitobba 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Okusaasaanyizibwa mu buddu bwa Babulooni kwali ebyafaayo ebyeyongereyongere ebyatandika mu mwaka gwa 677 nga Kristo tannazaalibwa, ne bigenda mu maaso okutuuka mu 1844. Ekiseera ekyo kinga emyaka 2520, ekyo era kye “emirundi musanvu” egyogerwako mu Eby’Abaleevi 26. Okukomekkerezebwa kw’ekiseera ekyo ku Okitobba 22, 1844 kwawa Daniyeri omujulirwa ow’okubiri ku “ekyolesebwa ‘mar'eh’ eky’eby’ekiro n’emisana 2300.”

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Gabuliyeri yategeezebwa okuleetera Daniyeri ategeere olwolesebwa olwo, era kye Gabuliyeri yakola kwe okuwa omujulizi ow’okubiri ogw’okukakasa olunaku olw’okukoma nga ku Okitobba 22, 1844. Teyawa kyokka omujulizi ow’okubiri okukakasa olunaku lw’okutuukirizibwa kw’obunnabbi bw’ebiseera byombi, wabula, nga Smith bwe yalaga mu butuufu, ekiseera ekyagattibwa ku mujulizi ow’okubiri ku 1844, kyali kimanyiddwa mu ekitundu eky’ekkumi n’asatu, ng’ekiseera ewatukuvu n’eggye byalina okunyigirizibwa wansi w’ebigere. Ekibuuzo ekiri mu ekitundu eky’ekkumi n’asatu kiri nti, ‘Kinaabanga ki obuwanvu bw’olwolesebwa olw’ekiweebwayo kya buli lunaku, n’obujeemu obuleeta amazikiriro, okutuusa ng’ewatukuvu n’eggye byombi binyiigirizibwa wansi w’ebigere?’ Ekiseera ekyo kyali ‘emirundi musanvu’ egyogerwa mu Levitiko 26.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Kye Smith teyalaba, oba kye yewalira okulambulula, kye kiri nti “obusungu” bw’olunyiriri olw’ekkumi n’emyenda bwali “enkomerero ey’olusembayo” y’obusungu obwo. Bwe wabaawo “olusembayo” era wabaawo ne “olwasooka”, era Dayiniyeri alaga lwe “obusungu obwasooka” bwaggwaawo mu ssuula kkumi n’emu. Alaga obulamuliro bwa Papa obwafuga mu bbanga ery’ekizikiza, era agamba nti obulamuliro bwa Papa bunaakulaakulana okutuusa obusungu bwe bunaaba butuukiriziddwa, oba bwe bunaaba buwedde.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeeyimusa, era alyeekulumbaza okusinga buli katonda, era anaayogera ebigambo ebyewuunyisa ku Katonda ow’abakatonda, era alibeera mu buwanguzi okutuusa nga ekiruyi kinaatuukirizibwa: kubanga ekyo ekyasalibwawo kijja kukolebwa. Danyeri 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Olunyiriri olw’amakumi asatu n’omukaaga lutegeerekebwa nnyo nti lwe luyiriri omutume Pawulo ly’ategeeza mu ngeri endala mu ebbaluwa ye ey’okubiri eri Abatesalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Temulimbibwenga muntu yenna mu ngeri yonna: kubanga olunaku olwo terulijja okuggyako nga okusooka okuvuddemu kubaawo, era omusajja w’ekibi alabisibwe, omwana w’okuzikirira; oyo alwanyisa era yeeyongeza waggulu okusinga buli ekintu ekiyitibwa Katonda oba ekisinzibwa; okutuuka n’atuula mu yeekaalu ya Katonda ng’ali nga Katonda, yeeraga nti ye Katonda. 2 Abatesalonika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

‘Omusajja w’ekibi’ wa Pawulo, era ‘mutabani w’okuzikirira,’ ‘awakanira era yeetumbaza yennyini okusinga buli ekituumibwa Katonda, oba ekisinzibwa,’ ye era ‘kabaka’ ‘anaakola nga bw’ayagala; era anaatumbaza yennyini, yeekuluntaza okusinga katonda yenna.’ Ebitundu byombi bino bikwata ku Papa wa Roma. Danyeri awandiika nti Papa yandifunye obuwanguzi, kye kitegeeza okusunika mu maaso, okutuusa ‘obusungu butuukirizibwe.’ Obusungu obwo mu olunyiriri olwa 36 bwabadde ‘determined.’ Ekigambo ‘determined’ kitegeeza ‘okulumya’.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Obufuzi bwa Papa bwafuna “ekiwundu eky'okufa” mu 1798, era mu kiseera ekyo “obusungu obwasooka” bwatuukirizibwa oba ne bwaggwaawo. Ekigambo “accomplish” kitegeeza okuggwaawo oba okukoma. Ekkomo ly’“obusungu” mu essuula ey’omunaana, n’olunyiriri olw’ekkumi n’omwenda, lyalaga ekkomo ly’ekiseera awatukuvu n’eggye byali biteekeddwa okunyigirizibwa. Kyaggwa mu 1844, naye “obusungu obwasooka” bwaggwa mu 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

Obusunguwavu "obw'enkomerero" bwaggwa mu 1844, emyaka 2,520 oluvannyuma lwa Abasuuli okutwala kabaka Manase e Babulooni mu 677 BC. Obusunguwavu "obusooka" bwaggwa mu 1798, emyaka 2,520 oluvannyuma lwa Abasuuli okutwala obwakabaka obw'ewa kkono bwa Isirayiri mu buddu mu 723 BC.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Waliwo ebisingawo ku ‘emirundi musanvu’ egikwekeddwa mu kitabo kya Danyeri, era tujja kukyogereko mu kiwandiiko kyaffe ekiddako.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

'Eri malayika w'ekkanisa ey'Abalaodikiya wandiika: Bw'ati bw'ayogera Amina, Omujulirwa omwesigwa era omutuufu, Entandikwa y'ebitonde bya Katonda; Mmanyi ebikolwa byo, nti toli nnyogoga newaakubadde mugumu: nandyagadde obe nnyogoga oba mugumu. Kale kubanga oli wamazzi-amazzi, so si nnyogoga newaakubadde mugumu, ndikusuula okuva mu kamwa kange. Kubanga oyogera nti, Ndi mugagga, era nneeyongeddeko ebintu, so tewetaaga kintu kyonna; so nga tomanyi nti oli ow'obuyinike, era ow'ennaku, omwavu, muzibe w'amaaso, era obwereere.'

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

Mukama wano atulaga nti obubaka obw’okutwalibwa eri abantu be okuyita mu basumba be yayita okulabula abantu si bubaka bw’emirembe n’obukuumi. Si bya kuyogera byokka, wabula bya nkola mu buli nsonga. Abantu ba Katonda mu bubaka eri Aba Laodikeya balagibwa nga bali mu mbeera ey’okwesiga kw’omubiri. Batereera, nga beerowooza nti bali mu mbeera eyawaggulu mu by’omwoyo bye batuuseko. ‘Kubanga ogamba nti, Ndi mugagga, era nneeyongeddeko ebintu, era sirina kye netaaga; so tomanyi nti oli omuntu omubi, era omusaasirwa, era omwavu, era muzibe w’amaaso, era bwereere.’

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

Kiki ekisinga obulimba obuyinza okutuuka ku bwongo bw’abantu okusinga okukkiriza nti bali mu butuufu ddala nga kyokka bonna bali mu nsobi! Obubaka bw’Omujulizi Omutuufu busanga abantu ba Katonda mu bulimba obw’ennaku, naye nga ba bwesimbu mu bulimba obwo. Tebamanyi nti embeera yaabwe erabika mubi nnyo mu maaso ga Katonda. Nga abo abagambiddwa beenyumiriza nti bali mu mbeera eyawaggulu mu by’omwoyo, obubaka bw’Omujulizi Omutuufu butemya obwesige bwe beeteekamu, nga bubakankanya mu kunenya okw’ewuniikiriza ku mbeera yaabwe ey’amazima ey’obuzibe bw’omwoyo, obwavu, n’ennaku. Obujulizi obwo, obukakata era obukambwe, tebusobola kubeera nsobi, kubanga Omujulizi Omutuufu ye ayogera, era obujulizi bwe bulina okuba butuufu. Obujulizi, voliyumu 3, 252.