In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Mu kiwandiiko ekyasembayo twalaga nti Gabulayiri yawa okukomekkereza kw‘obusungu obusembayo’ okukakasa omwaka gwa 1844, nga kisinziira ku bajulirwa babiri. Miller yategeera ‘emirundi musanvu’ egy’Abaalevi 26, egyatuukirizibwa ku bwakabaka bwa Yuda, naye teyatuuka w’alaba ekigendererwa n’enkolagana y’okusalirwa omusango kw‘emirundi musanvu’ ku bwakabaka byombi eby’Isirayiri eby’omu Bukiikakkono n’eby’omu Bukiikaddyo. Kya kubuusabuusa oba yategeera enjawulo ey‘obusungu obusembayo’ mu olunyiriri lw’ekkumi n’enda, newankubadde nga tewali kubuusabuusa nti mu ngeri eyawamu yalaba nti ‘obusungu’ bwe ‘emirundi musanvu’. Ekitangaala ky’obusungu obwasooka n’obusembayo kyasumululibwa Palimoni mu 1856, naye kyagaanibwa mu 1863. Naye obubaka bwa Miller obw‘emirundi musanvu’ bwali butuufu, newankubadde nga tebyatuukirira ddala.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller teyandibadde amanye nti ejjembe ettono erya Roma ey’obupagani lyayimusa era ne ligulumiza obupagani, mu Danyeri omutwe 8, olunyiriri 11; kubanga eri Miller ekigambo “okuggyaawo” kyali okuggyaawo kwokka mu buli w’emu mu mirundi esatu gye kiboneka mu Danyeri. Naye obubaka bwe bwakyali butuufu, newaakubadde nga bwabadde bukoomye.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Abamillerite baategeera nti "ekifo ekitukuvu" mu olunyiriri olw’ekkumi n’emu kyali yeekaalu y’abapagani mu kibuga kya Ruumi (Pantheon), naye olulimi Olwebbulaniya te lye baasinziraako obubaka bwabwe. Obubaka bwa Miller bwateekebwamu nnyo ku budde bw’obunnabbi. Ebyafaayo mwe waggulirwamu obubaka bwabwe byabaziyiza okulaba United States ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, ate okusinga awo byabaziyiza okulaba obupapa ng’obwakabaka obw’okutaano mu bunnabbi bwa Baibuli.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Olw’ebyafaayo mwe baabeeranga, baakakamizibwa ne bakozesa obunnabbi nga bugendera wamu n’okusuubira kwabwe nti Kristo ajja kudda amangu ddala; ne baakiddwamu essuubi, naye obubaka bwabwe bwali butuufu. Bwe Gabulieri yawa okunnyonnyola kw’ebyolesebwa ebibiri mu bitundu kkumi na ttaano okutuuka ku abiri mu musanvu, ebyategeera bya Miller byamuziyizza okutegeera okubikkulirwa okunene okw’obwakabaka okwaali kulabikiramu okukyukakyuka kw’obulili okw’ennyanga entono mu bitundu mwenda okutuuka ku kkumi n’ebiri. Abagoberezi ba Miller balaba Obwakabaka bwa Loma yekka nga bw’obwa nnya era obwasembayo obw’ensi mu kunnyonnyola kwa Gabulieri.
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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Awo ne kiba nti, nze, era nze Danyeri, bwe nnalaba okwolesebwa ne nnanoonya okumanya amakulu gaakwo, laba, waayimirira mu maaso gange omu ng'afaanana omusajja. Ne mpulira eddoboozi ly'omusajja wakati w'emabbanga g'e Ulayi, eryayita ne ligamba nti, Gabuliyeri, tegeereza omusajja ono okwolesebwa. Awo n'ajja okumpi gye nnali nnyimiridde; bwe yatuuka ne ntya, ne nzigwa amaaso wansi; naye n'aŋŋamba nti, Tegeera, ai mwana w'omuntu; kubanga okwolesebwa kuli ku biro by'enkomerero. Nga akyanyogera nange, ne ngwa mu tulo tw'amaanyi amaaso gange nga gali wansi ku ttaka; naye n'ankoma, n'annyimusa nga nnyimiridde. N'aŋŋamba nti, Laba, ndikumanya eby'egenda okuba mu nkomerero y'obusungu; kubanga ku biro ebitegekeddwa enkomerero eribaawo. Endiga ennume gye walabye ng'erina enkoona ebbiri be bakabaka ba Mediya ne Perusiya. Naye embuzi ennume ye kabaka wa Gerisiya; n'ekoona ennene eri wakati w'amaaso ge ye kabaka asooka. Naye bwe yamenyeka, ne ziyimirira mu kifo kyaayo enkoona nnya; obwakabaka buna buna buva mu ggwanga, naye si ku maanyi ge. Era mu biro eby'oluvannyuma eby'obwakabaka bwabwe, abajeemu bwe banaatuukiriza obujeemu bwabwe, aliyimirira kabaka ow'amaaso amakambwe, era ategeera ebigambo eby'obuziba. Amaanyi ge galiba amanene, naye si ku maanyi ge ye; era alizikiriza mu ngeri ey'ekitalo, era aly'omera, era alikolera, era alizikiriza ab'amaanyi n'abantu abatukuvu. Era olw'amagezi ge ag'obukuusa alireetera obukuusa okw'omera mu mukono gwe; era yeeyongere okwekulumya mu mutima gwe, era mu linnya ly'emirembe alizikiriza bangi; era aliyimirira n'alumba Omulangira w'Abalangira; naye anavunjibwa nga si mukono gwa muntu. Era okwolesebwa okw'akawungeezi n'okw'enkya okw'ayogerwako kwa mazima; ky'ova oggalira okwolesebwa, kubanga kuliba kwa nnaku nyingi. Nange Danyeri ne nzirika, ne mulwadde ennaku entono; oluvannyuma ne nnyimirira ne nkola emirimu gya kabaka; ne n'ewuniikirira olw'okwolesebwa, naye tewali yategeera. Danyeri 8:15-27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Newaakubadde Danyeri yafuna okwolesebwa kw’Omugga Ulai (okutuukirizibwa kwako kugenda mu maaso kaakano), mu byafaayo bya Babulooni, obwakabaka obwasooka bulekereddwayo mu kwolesebwa. Bwabanga buyingiziddwamu ng’omutwe ogwa zaabu, era ng’empologoma mu essuula bbiri ne musanvu, naye mu essuula munaana kyasimibwamu amaanyi ensonga y’obunnabbi ey’okuggibwawo kwa Babulooni n’okuddamu okuzzibwawo. Nebukadduneeza yafaananyiza ekiwundu ekitta eky’obukulembeze bwa Papa, bwe yagobebwa okuva mu bantu okumala ‘ebbanga emirundi musanvu,’ bw’atyo n’afaananyiza emyaka nsanvu egy’ekifaananyi ng’omwenzi owa Ttuulo awerabirwa. Mu essuula munaana erya Danyeri, Babulooni ewerabiddwa okuva mu bwakabaka obwogerwako mu bunnabbi bwa Bayibuli, era okwolesebwa kutandika n’Aba Meedi n’Aba Peerusi (endiga enume), ne kuddirwamu Bugereeki (embuzi enume).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Obwakabaka bwa Alekisanda Omukulu bwamenyamu ne bufuuka obwakabaka ennya obutalina maanyi nga Alekisanda bwe yalina, nga bwe kyali kyerabiddwa mu ssuula ey’omusanvu ku ngo eyalina ebyewaawaatiro ennya n’emitwe ennya. Enya ekiikirira ensi yonna, nga bwe kiragibwa mu Obukiikakkono, Ebuvanjuba, Obukiikaddyo n’Ebugwanjuba. Mu olunyiriri lwa munaana olw’omu ssuula ey’omunaana, ebikulu ennya ne bivumbuka okwolekera empewo ennya ez’eggulu. Mu ssuula ey’omusanvu ebyewaawaatiro ennya eby’e Bugiriki bikwatagana n’empewo ennya ez’omu ssuula ey’omunaana, era emitwe ennya egy’e Bugiriki gikwatagana n’ebikulu ennya. Emitwe ennya n’ebikulu ennya bikiikirira obwakabaka ennya mwe obwakabaka obwasooka bwa Alekisanda bwamenyamu, ate ebyewaawaatiro ennya n’empewo ennya bikiikirira ebitundu ennya eby’okwawukanamu. Okutegeera enjawulo y’ensonga eno kikulu okulaba, kubanga kiweereza ng’ensonga Abamillerite gye baakozesa okuwakanya entegeera ey’ennono ey’Abaprotestanti ku bwakabaka obw’okuna obwa Loma.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Ku bipande bya Habakkuku (ebyayimirizibwa ku bipande by’abatandisi bya 1843 ne 1850), waliwo ekifaananyi kimu kyokka ekitalaga kukozesebwa kw’obunnabbi, era kye kikwata ku njawukana wakati w’emitwe ennya n’ebikulu ennya, n’amawawaatiro ennya n’empewo ennya. Mu kaweefube ow’okutisaamu ekisiikirize ku mazima nti Loma ye bwakabaka obw’okuna mu buwunnabbi bwa Bayibuli, Setaani yaleeta empaka ku makulu amatuufu oba ag’obulimba ag’emitwe ennya n’ebikulu ennya, n’amawawaatiro ennya n’empewo ennya. Setaani yakikola kubanga ekitabo kya Dayiniiri kiraga bulungi nti waliwo akabonero kamu akayawukanira ddala mu kitabo kya Dayiniiri akaateekawo okwolesebwa. Ebimu ku bukakafu obuteekawo akabonero ako biri mu mitwe ennya n’ebikulu ennya, n’amawawaatiro ennya n’empewo ennya. Abaprotestanti baayimirizaawo ndowooza ya Setaani ku nsonga eno, era empaka ezo zaabanga za mugaso nnyo mu byafaayo by’Abamillerite okutuusa ne bazitegeeza ku bipande. Obuyinza obuteekawo okwolesebwa kwa “chazon” mu kitabo kya Dayiniiri butegeerekeka nga “abambuzi b’abantu bo,” ate Abaprotestanti bo babutegera nga kabaka omu ku lukalala oluwanvu lw’abakabaka ba Siriya ayitibwa Antiochus Epiphanes, naye Miller ye yabutegeera nga Loma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiochus yali omu ku bakabaka, mu lulyo lw’abakabaka olwakomoka mu lumu ku bwakabaka obuna obw’obwakabaka bwa Alexander bwe bwayawukamu. Empondo entono eyogerwako mu Danyeri essuula ey’omunaana, ekitundu eky’omwenda, yaddirira obwakabaka bwa Alexander, era ekitundu eky’omwenda kigamba nti mu lumu ku byo ne muvaamu empondo entono.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Era mu kimu ku byo ne muvawo akapembe akatono, ne kasukkirira mu bunene, eri Maserengeta, eri Buvanjuba, n’eri ensi ennungi. Danyeri 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Empaka ku nti oba Roma ye ekakasa ekyolesebwa, oba kabaka wa Siriya omunafu era atali wa mukulu nnyo ye akakasa ekyolesebwa, zirimu ne kibuuzo kino: obuyinza bw’akajjembe akatono bwava mu kamu ku majjembe ana, oba mu kamu ku mpewo ennya ez’eggulu. Si mpaka nnene, kubanga ebyafaayo n’obunnabbi birambulukufu nti Roma teyali muzzukulu wa bwakabaka bwa Bugiriki, wabula Roma yali obuyinza obupya. Bwe kiba nti Roma ye bwakabaka bwa nnya, kale “ekimu ku byo” eky’olunyiriri olw’omwenda, kiba kimu ku mpewo ennya oba ekimu ku biwaawaatiro bina. Bwe kiba nti kyali Antiochus Epiphanes, yava mu jjembe lya Siriya.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Abamillerite baategeera nti obuyinza obukiikiriziddwa nga "abanyazi b'abantu bo" bujja okwimukira Kristo.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Era mu magezi ge alireetera obulimba bukulaakulane mu mukono gwe; era alyegulumiza mu mutima gwe, era mu mirembe alizikiriza abangi: era aliyimirira okulwanyisa Omulangira w’abalangira; naye alimenyererwa nga si lwa mukono. Danyeri 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
‘Omulangira w’abalangira’ ye Kristo, ate Antiochus Epiphanes yabeerawo dda nnyo nga Kristo tannazaalibwa; n’olwekyo abawagizi ba Miller ne bakiraga ku chati ya 1843. Ku chati eyo baayongerako omwaka 164, ogwo mu mazima ogutalina nsonde yonna mu Bayibuli, era kyali kuwandiika kwokka okulaga obukulu bw’empaka ezikwatagana n’obwakabaka obw’okuna ezali wakati wa Miller n’abayigirize b’eddini Abaprotestanti. Eriraanye omwaka “164” ku chati baawandiika nti, “Okufa kwa Antiochus Epiphanes, era nga kimanyiddwa ddala nti teyamuyimirira mu maaso g’Omulangira w’abalangira kubanga yali amaze emyaka 164 ng’afudde nga Omulangira w’abalangira tannazaalibwa.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Leero Abadiventisti bayigiriza nti "abanyazi b'abantu bo" ye Antiokosi Epifani, nga n'Abaprotestanti abawuguse nabo bagamba bw'otyo, newankubadde nga okutegeezebwa kwawandiika nti "ekifaananyi kya 1843 kyaluŋŋamizibwa omukono gwa Mukama era tekirina kukyusibwa." Abagoberezi ba Miller baamanyi nti kabaka w'amaaso ag'ekikambwe yali Loma, kyebaava tebaakankanyizibwa enjigiriza eya Setaani egiremesa obusobozi okunyweza ekyolesebwa "chazon." Baibuli yeeraga bulungi nti bwe wataba na kyolesebwa, abantu bazikirira.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Oluboneero Sulemaani lw’alambulula mu olunnyiriri olwo lwe “chazon” oluboneero, era mu olunnyiriri olwa kkumi n’asatu mu Daniyeri essuula munaana, gwe luboneero olulaga obusinza ebifaananyi n’obwapapa nga bannyirira wansi ewatukuvu n’eggye. Eri Abamillerite, obuyinza obuzikiriza obubiri obwo bwakiikiriranga obwakabaka obw’okuna mu bunabbi bwa Baibuli, era singa tebaategeera obwakabaka obw’okuna obwa Loma (abanyazi b’abantu bo), tebandisobodde kukakasa oluboneero. “Abanyazi b’abantu bo” mu olunnyiriri olwa kkumi n’nya mu Daniyeri essuula kkumi n’emu, baali bagenda okuyimirira okulwanyisa kabaka ow’obukiika ddya, ne beewaggula, ne bakakasa oluboneero era ne bagwa. Loma yatuukiririzaamu buli kimu ku ebyo.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Mu ssuula ey’omusanvu, obwakabaka obw’okuna bulambuliddwa ddala nti buwukana okuva mu obwakabaka obubanjirira obwo.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Oluvannyuma lwa kino nalaba mu ebyolesebwa eby’ekiro, ne laba ensolo ey’okuna, ey’entiisa era eyakambwe nnyo, era ey’amaanyi ennyo; nga yalina amannyo amanene ag’ebyuma: n’alya n’amenyaamenya, n’eyinyirira ebyasigalawo n’ebigere byayo: era yali ya njawulo ku nsolo zonna ezasooka; era yalina nyanga kkumi.... Awo ne njagala okumanya amazima ku nsolo ey’okuna, eyali ya njawulo ku ndala zonna, ey’entiisa okusukkiridde, ng’amannyo gaayo gaali g’ebyuma, n’enziga zaayo za kikomo; eyalya, n’amenyaamenya, era n’eyinyirira ebyasigalawo n’ebigere byayo; Era ku nyanga kkumi ezali ku mutwe gwayo, n’eyendala eyajjawo, ne mu maaso gaayo ne zigwa ssatu; era ku nyanga eyo eyalina amaaso, n’akamwa akaayogera ebigambo ebikulu nnyo, ng’ekifaananyi kyaayo kyali kya maanyi okusinga banne. Danyeri 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Obwakabaka obw’okuna obulabibwa mu Danieri essuula ey’omusanvu bwalambikibwa emirundi ebiri ng’obwa njawulo okuva ku bwakabaka ebyalibwasooka. Singa ‘ekipondo ekitono’ eky’olunyiriri olw’ekkenda kyali kwekwongerako kwa kipondo kya Siriya (Antiokosi Epifanisi), tekibadde kya njawulo. Ebinyamaswa ebyasooka Loma mu essuula ey’omusanvu byali empologoma, eddubu n’engo, ensolo za ddala eziri mu butonde; naye bwe byatuuka ku kinyamaswa eky’okuna nga kirina amannyo ag’ebyuma n’enziga ez’ekikomo, Danieri teyamanyi ensolo yonna ey’omu butonde eyaali efaanana ekyo kinyamaswa eky’entiisa ekyali kikunya ne kirya. Kyali kya njawulo. ‘Ekipondo ekitono’ eky’olunyiriri olw’ekkenda kyava mu kitundu kimu ku bitundu ebyakiikirirwa empewo ennya n’ebiwaawaatiro, so si mu kipondo kimu ku empondo newaakubadde mu bimu ku eby’ekitiibwa.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Daniel omutwe ogw’omunaana gugamba nti, "mu kiseera eky’enkomerero ky’obwakabaka bwabwe, nga abajeemu batuuse ku bujjuvu, kabaka ow’amaaso ag’ekikambwe, era ategeera ebigambo eby’ekyama, aliyimirira." Mu "kiseera eky’enkomerero ky’obwakabaka bwabwe (Bugiriki, obwabadde bumaze kusaanawo ne bufuuka obwakabaka buna), mu kiseera 'nga abajeemu batuuse ku bujjuvu,' kabaka omuggya aliyimirira.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
Buli ggwanga eryalabikidde mu byafaayo by’ensi liweereddwa olukusa okubeera mu kifo kyalyo ku nsi, okumanya oba linaatutukiriza ebigendererwa by’Omulindzi n’Omutukuvu. Obunnabbi bulondodde okuyimuka n’enkulaakulana y’obwakabaka obukulu bw’ensi—Babulooni, Medo-Paasiya, Bugereeki, ne Loma. Nga bwe kiri ku bino, era ne ku mawanga ag’amaanyi amatono, ebyafaayo byeziddemu. Buli kimu kyalina ekiseera ky’okukemebwa; buli kimu kyalemererwa, ettendo lyakyo ne ligwaawo, amaanyi gaakyo ne gavaawo. Bannabbi n'Abakabaka, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Ku nkomerero ("ebiseera eby'oluvannyuma") y'obwakabaka bwa Bugereeki, nga ekikopo ky'ekiseera kyabwe eky'okugezebwako kyajjula ("bwe bayonoonyi banaaba batuuse ku bujjuvu"), waliyimirira "kabaka alina obuso obukambwe." Kabaka oyo anaategeera "ebigambo ebyekyama," kubanga ajjakwogera olulimi olutali nga Olwebbulaniya lw'Abayudaaya newankubadde Olugereeki olw'obwakabaka obwasooka, kubanga ajjakwogera Olulatini. Obwakabaka obwo Musa yalulambulula ng'eggwanga eririreeta okwetooloolwa okwabaawo mu myaka egya 66 okutuuka ku 70 AD, mwe, wamu n'ebirala, enjala yali nnene nnyo okutuusa Abayudaaya ne balya abaana baabwe ab'obuzaalo balyoke bawone okufa.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Kubanga toweerezanga Mukama Katonda wo n’essanyu, ne n’obusanyufu bw’omutima, olw’obungi bw’ebintu byonna; kyenvudde oneeweerezanga abalabe bo Mukama b’anaakutumiraako, mu njala, ne mu nyonta, ne mu bwereere, ne mu kweetaaga ebyonna: era alissa ku bulago bwo ekikoligo eky’ebyuma, okutuusa lw’anaakuzikiriza. Mukama alikuleetera eggwanga okuva wala, okuva ku nkomerero z’ensi, ng’ensega bwe ebuuka mangu; eggwanga ery’olulimi toligitegeera; eggwanga ery’amaaso ag’obukambwe, eritassamu kitiibwa mukadde, era terisaasira omuto: era alirya ebibala by’ensolo zo, n’ebibala by’ettaka lyo, okutuusa lw’ozikirizibwa: era tajjakulekeraawo newaakubadde eŋaano, newaakubadde wayini, newaakubadde amafuta, newaakubadde abaana b’ente zo oba ebisibo by’endiga zo, okutuusa lw’anaakuzikiriza. Era alikuzingiza mu wankaaki zo zonna, okutuusa ebbugwe zo ez’ewaggulu ez’ekigo mwe weesigamanga zigwaamu, mu nsi yo yonna: era alikuzingiza mu wankaaki zo zonna mu nsi yo yonna Mukama Katonda wo gy’akuwadde. Era onoolyanga ekibala ky’omubiri gwo, ennyama y’abaana bo ab’obulenzi n’ab’obuwala, Mukama Katonda wo b’akuwadde, mu kuzingizibwa, ne mu kunyigirizibwa, mwe abalabe bo banaakunyigirizanga. Ekyamateeka Ekyokubiri 28:47-53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Mu Danyeri essuula ey’okubiri, obwakabaka obw’okuna bwakiikirirwa ng’ “ekyuma,” era Musa yalaga “eggwanga” eriyassa “ekikoligo eky’ekyuma” ku Bayudaaya. Eggwanga lino lyandizikiriza Abayudaaya, era lyandibadde mangu ng’empungu, nga empungu ye kabonero ka Loma. Kino kyandiba eggwanga er’olulimi lwalyo tolutegeera, kubanga olulimi lwalyo lyandibadde “ebigambo ebizibu okutegeera” eri Abayudaaya. Era kyandiba eggwanga ery’amaaso amakambwe, nga bwe kyanennyonnyolwa mu Danyeri essuula ey’omunaana nga “kabaka ow’amaaso amakambwe.” Era mu “kuzingira” kwa Yerusaalemi Abayudaaya barya “abaana baabwe abalenzi n’abawala.”
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller yategeera Loma ey’obupagani nga buyinza obw’eyalabulwa Musa, era nga bwa “bwakabaka obw’okuna obw’ekyuma” obwogerwako mu Danyeri essuula erya bbiri, era nga “eggwanga” eryayogeranga Olulatin, si Olwebbulaniya newaakubadde Oluyonaani. Miller teyateekawo njawulo wakati w’obwakabaka obw’okuna n’obw’okutaano mu bunnabbi bwa Baibuli, kubanga gy’ali byombi byali Loma yokka. Noolwekyo oluvannyuma lwa Loma ey’obupagani okuyimirira mu lunnyiriri olwaamakumi abiri mu ssatu, teyalaba njawulo eriragiddwa mu lunnyiriri olwaamakumi abiri mu nnya. Mu kyolesebwa, empembe entono yali ekyuusa okuva mu mbeera ey’obusajja okugenda mu ey’obuwala, n’addayo mu ey’obusajja ne mu ey’obuwala, okuva ku lunnyiriri lw’omwenda okutuuka ku lunnyiriri olwa kkumi n’ebiri; era olunnyiriri olwaamakumi abiri mu ssatu lulambulula engeri z’obunnabbi ez’a Loma ey’obupagani, ate mu kunyonyola kwa Gabuliyeri mu lunnyiriri olwaamakumi abiri mu nnya ne kikyuka ne kiba ku Loma ey’obuwala. Obuyinza obuli mu lunnyiriri olwaamakumi abiri mu nnya bwalina okubeera n’amaanyi amanene, “naye si na maanyi gaabwo: era bulimalawo mu kitalo, era bulyeyongera okubeera n’obuwanguzi, era bulikola, era bulimalawo abalina amaanyi n’abantu abatukuvu.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Roma ey’Abapapa kyali kigenda okuweebwa amaanyi g’amagye ga Roma ey’Obupagani, era kyandizikiriza abantu ba Katonda okumala emyaka 1,260, okuva mu mwaka gwa 538 okutuuka mu 1798. Kyandizikiriza "mu ngeri ey’okweewuunyisa" kubanga kye kisolo ensi yonna "kye yeewuunyira," era kyali amaanyi "ekyakola ne kyeyongera okukulaakulana" okutuusa obusungu obwasooka obwali "bwasalibwawo" okumalirizibwa mu 1798 bwe bwatuukirizibwa.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Awo mu lunniriri lwa makumi abiri mu ttaano, Gabriyeri agoberera okukyusakyusa okwateekebwawo mu nnyiriri ze yali azitegeeza eri Daniyeri, era nate agamba Luumi ey’obukafiri, eyayunga awamu obwakabaka bwayo okuyita mu ngeri endala ey "policy," nga bwe kikakasibwa abawandiisi b’ebyafaayo bonna. "Obukuusa" bwa Luumi ey’obukafiri bwali bw’okusendasenda amawanga okwegatta ku bwakabaka bwayo obwakyali bukula, era yakozesa okusuubiza emirembe n’enkulaakulana okuzimba obwakabaka bwayo, nga kyeyawukana ku bwakabaka obwasooka obwazimbibwa ku maanyi g’ebyokulwanyisa bokka. Luumi ey’obukafiri era yali "okuyimirira nga erwanyisa Omulangira w’Abalangira," nga bwe yakola bwe yateeka Kristo ku musaalaba e Kalivari.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Awo Gabuliyeri n’ayogera ku byolesebwa bibiri bye yali annyonnyola Danyeri, ng’alaga nti ekyolesebwa ekya "mareh" eky’endabika (ennaku 2300) kyali kya mazima, era nti ekyolesebwa ekya "chazon" ekikwatagana n’okukandagirizibwa kw’ekifo ekitukuvu n’eggye olw’e Roma ey’obupagani n’e Roma ey’obwa Paapa, kibeerenga "kikisibwe (kikomereddwako)," "eri ennaku nnyingi" (okutuusa ku biro by’enkomerero mu 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Awo Danyeri n’alwala okumala akaseera, oluvannyuma n’addayo mu mulimu; kyokka nga tannategeera ekyolesebwa kya “mareh”, ekyo kye Gabuliyeri yalagirirwa okumuyamba akitegeere. Ky’ensonga lwaki Gabuliyeri n’akomawo mu essuula ey’omwenda, okumaliriza omulimu gwe ogw’okuyamba Danyeri okutegeera ekyolesebwa kya “mareh”.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Mu kitabo kya Danyeri essuula ey’omwenda, Danyeri yali amaze ebbanga ng’akekenneenya ekigambo ky’obunnabbi era n’ategeera ng’ayita mu byawandiikibwa bya Musa ne Yeremiya. Yeremiya yali yategeeza nti obutwalibwa mu buwaŋŋanguse mwe yali bugenda kumala emyaka nsanvu.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Era ensi eno yonna ejja kufuuka amatongo era ekyewuunyisa; era amawanga gano gajja okuweereza kabaka wa Babulooni emyaka nsanvu. Era kirituuka, bwe giwedde emyaka nsanvu, nti ndibonereza kabaka wa Babulooni n’eggwanga eryo, bw’ayogera Mukama, olw’ebibi byabwe; era n’ensi y’Abakaludaaya ne ngifuula amatongo agataggwaawo. Yeremiya 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Okusinziira ku Musa, obuwaŋŋanguse mu nsi y’omulabe bwandikwatagana n’ekiseera mwe ettaka lyandirya Ssabbiiti zaalyo.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Nange ndifuula ensi matongo; abalabe bammwe ababeeramu banaatangala ku yo. Era ndibasasaanya mu mawanga, era ndibagoberera n'ekitala; n'ensi yammwe eriba matongo, n'ebiibuga byammwe biriba matongo. Awo ensi erirya Ssabbiiti zaayo, mu bbanga lyonna lw'eriba matongo, nga mmwe muli mu nsi y'abalabe bammwe; ne mu biro ebyo ensi eriwummula, era erirya Ssabbiiti zaayo. Mu bbanga lyonna lw'eriba matongo eriwummula; kubanga teyawummula mu Ssabbiiti zammwe, bwe mwabeeranga ku yo. Eby'Abaleevi 26:32-35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Danyeri yali ategeeredde mu Kigambo kya Katonda eky’obunnabbi, mu kamwa k’abajulizi babiri, nti abantu be baasasaanyizibwa mu nsi y’abalabe, mu kiseera mwe ensi ne yeewummuza ng’eganyula ssabbiiti zaayo. Era yategeera kye yategeera omuwandiisi w’Ebyafaayo ku myaka nsanvu gya Yeremiya.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Era abo abaawonye ekitala n’abatwala e Babulooni; ne babeera baddu be n’abaana be okutuusa mu bwa kabaka bwa Buperusi: okutuukiriza ekigambo kya Mukama ekyogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yawummulizibwa Ssabbiiti zaayo: kubanga bwe yabeeranga ekyasa yawummulanga Ssabbiiti, okuweza emyaka nsanvu. Awo mu mwaka ogw’olubereberye ogwa Kiraasi kabaka w’e Buperusi, ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya kituukirire, Mukama n’akubiriza omwoyo gwa Kiraasi kabaka w’e Buperusi, n’alangiririza mu bwakabaka bwe bwonna, era n’akissa mu kuwandiika, ng’agamba nti, Bw’ati bw’agamba Kiraasi kabaka w’e Buperusi nti, Mukama Katonda w’eggulu ampadde obwakabaka bwonna obw’ensi; era andagidde okumuzimbira ennyumba e Yerusaalemi, eri mu Yuda. Ani ali mu mmwe ku bantu be bonna? Mukama Katonda we abe naye, era ayambuke. 2 Ebyomumirembe 36:20-23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Danyeri yategeera nti emyaka nsanvu Yeremiya gye yayogerako egy’okusaasaanyizibwa mu nsi y’omulabe, nga ensi efuna ebuwummulo byayo bya Ssabbiiti, gasinziira ku kikolimo kya ‘emirundi musanvu’ ekiri mu Leviitiko 26; era mu kugondera okutegeera okwo, yatuukiriza obujjanjabi obwalagirwa obuwaiddwa eyo eri abo abazuukuka oluvannyuma ne bategeera obwasaasaanyizibwa bwabwe.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 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. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Ku abo abalisigalawo nga balamu ku mmwe ndibasindikiriza obunafu n’entiisa mu mitima gyabwe mu nsi z’abalabe baabwe; n’eddoboozi ly’ekikoola ekikankanyiziddwa libagoba; ne badduka nga badduka olw’ekitala; era bagwa nga tewali abagoberera. Era baligwa buli omu ku munne, ng’abali mu maaso g’ekitala, nga tewali abagoberera: era temuliba na maanyi ag’okuyimirira mu maaso g’abalabe bammwe. Era mulizikirira wakati mu mawanga agatalina Katonda, n’ensi y’abalabe bammwe eribamalako. N’abo abalisigalawo ku mmwe balizikirira mpola mpola olw’ekibi kyabwe mu nsi z’abalabe bammwe; era n’olw’ebibi bya bajjajja baabwe, balizikirira mpola mpola wamu nabo. Bwe banaawatura ekibi kyabwe, n’ekibi kya bajjajja baabwe, wamu n’okusobya kwe baasobyera ku nze, era ne bakkiriza nti batambulira nga banjeemu gye ndi; era nti nange nabatambulira nga njaamu eri bo, ne mbaleeta mu nsi y’abalabe baabwe; awo emitima gyabwe egitakomolebwa bwe girigonjakala, ne bakkiriza ekibonerezo ky’ekibi kyabwe; ndyoke njjukire endagaano yange ne Yakobo, era ne njjukire endagaano yange ne Isaaka, era ne njjukire endagaano yange ne Ibulayimu; era ndyoke njjukire n’ensi. Era n’ensi erirekerwawo bo nga telimu, era eneeganyulwa essabbiiti zaayo ng’efuse matongo nga tebalimu: era bo bajja kukkiriza ekibonerezo ky’ekibi kyabwe: kubanga baanyooma ensala zange, era emyoyo gyabwe yagayanjaga ebiragiro byange. Naye newakubadde ebyo byonna, bwe banaabeeranga mu nsi y’abalabe baabwe, siribasuula, so siribanyooma okubazikiriza ddala, newaakubadde okwamenya endagaano yange nabo: kubanga Nze Mukama Katonda waabwe. Naye olwabwe ndijjukira endagaano ya bajjajja baabwe, be nnaggya mu nsi ya Misiri mu maaso g’amawanga, ndyoke mbeere Katonda waabwe: Nze Mukama. Ebi ye biragiro n’ensala z’amasango n’amateeka, Mukama bye yassaawo wakati w’eye n’abaana ba Isirayiri ku Lusozi Sinai ng’akozesa omukono gwa Musa. Abaleevi 26:36-46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Okusaba kwa Daniyeri mu ssuula ey’omwenda, kwogera ku buli nsonga y’obulagirizi eri abo abaasangibwa nga basaasaanyiziddwa mu nsi y’omulabe. Okusaba okwo kuteekwa okukwatagana n’okusaba kwe okuli mu ssuula ey’okubiri, kubanga byonna awamu biyimirira okusaba kw’abo ab’omu Kubikkulirwa essuula ey’ekkumi n’emu, abaali bafudde mu nguudo z’ekibuga ekyo ekikulu e Soodomu ne Misiri, abazuula nti nabo baali basaasaanyiziddwa. Nga Daniyeri bw’akoma okusaba kwe, Gabulieri addayo okumaliriza omulimu gw’okunnyonnyola okwolesebwa kwa “mareh”, nga bwe Omwoyo Omutukuvu agenderera okukikola eri abajulizi ababiri ab’omu Kubikkulirwa essuula ey’ekkumi n’emu.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ate bwe nnali nga njogera, era nga nsaba, era nga ntula ebibi byange n’eby’abantu bange Isirayiri, era nga nteeka okusaba kwange mu maaso ga Mukama Katonda wange olw’olusozi olutukuvu lwa Katonda wange; weewaawo, bwe nnali nga njogera mu kusaba, omusajja Gabuliyeri gwe nnalaba mu kwolesebwa ku ntandikwa, ng’abubuka mangu, n’ankoma mu kiseera ky’ekiweebwayo eky’akawungeezi. N’anzisaamu amagezi, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nvuddeyo okukuwanga amagezi n’okutegeera. Danyeri 9:20-22.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
Mu bbanga ttono nga tennagwa Babulooni, Danyeri bwe yali ng’alowooza ku bigambo by’obunnabbi bino era ng’anoonya Katonda amuwe okutegeera ebiseera, yaweebwa olunyiriri lw’ebyolesebwa ebikwata ku kulinnya n’okugwa kw’obwakabaka. Ku kyolesebwa ekisooka, nga bwe kyawandiikibwa mu kitabo kya Danyeri essule ey’omusanvu, okunnyonnyolwa ne kwaweebwa; naye tebyonna byamanyisibwa bulungi eri nnabbi. ‘Ebirowoozo byange byannemya nnyo,’ bwe yawandiika ku ky’ayitamu mu kiseera ekyo, ‘n’endabika yange ne yakyuka mu nze; naye ensonga nagikuma mu mutima gwange.’ Danyeri 7:28.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
Okuyitira mu kyolesebwa ekirala, waateekebwa omusana ogw’amaanyi ku bintu ebigenda okujja; era ku nkomerero y’ekyolesebwa kino Danyeri n’awulira ‘omutukuvu omu ng’ayogera, omutukuvu omulala n’agamba eri omutukuvu oyo eyali ayogera nti, Ekyolesebwa kinaamala ebbanga ki?’ Danyeri 8:13. Okuddamu kwe yaweebwa, ‘Okutuusa ku nnaku enkumi bbiri n’ebikumi bisatu; awo ekifo ekitukuvu kiritukuzibwa’ (ekitundu 14), kwamuzzibuwaza nnyo. Yanoonya nnyo okumanya amakulu g’ekyolesebwa. Teyasobola kutegeera enkwatagana wakati w’obuddu bw’emyaka nsanvu, nga bwe bwalagirwa okuyitira mu Yeremiya, n’emyaka enkumi bbiri n’ebikumi bisatu gye yawulira mu kyolesebwa omugenyi ow’eggulu ng’ategeeza nti gajja okuyitawo okutuusa ku kutukuzibwa kw’ekifo ekitukuvu kya Katonda. Malayika Gabulieri yamunnyonnyolaamu ku bimu; naye omunabbi bwe yawulira ebigambo bino, ‘Ekyolesebwa ... kinaaba kya nnaku nnyingi,’ yazirika. ‘Nze Danyeri nazirika,’ bw’awandiika ku kyamutuukako, ‘era nalwala ennaku entono; oluvannyuma ne nnyimirira ne nkola emirimu gya kabaka; era ne nkiwuunyira nnyo ku kyolesebwa, naye tewaali n’omu eyakitegeera.’ Ebitundu 26, 27.
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
Nga akyali ng'alumwa olw'Isirayiri, Danyeri n'addamu okusoma obunnabbi bwa Yeremiya. Byali byangu nnyo okutegeera - okutuusa n'okuba nti yategeera okuva mu bujulizi obwo obuwandiikiddwa mu bitabo 'omuwendo gw'emyaka mwe ekigambo kya Mukama kyajjira Yeremiya nnabbi, nti alituukiriza emyaka nsanvu mu kuzikirira kwa Yerusaalemi.' Danyeri 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
N’okukkiriza okuzimbiddwa ku kigambo ekesigika eky’obunnabbi, Danieri yeegayirira Mukama okutuukiriza mangu ebisuubizo bino. Yasabira ekitiibwa kya Katonda kikuumibwe. Mu kusaba kwe, yeegatta ddala n’abo abaava ku kigendererwa kya Katonda, ng’ayatula ebibi byabwe nga bye biye. Abannabbi n’Abakabaka, 553, 554.