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# The Book of Daniel - Number Forty-Six

Ekitabo kya Danyeri - Ennamba amakumi ana mu mukaaga

The Rest and Refreshing

Okuwummula n'Okuzza Amaanyi

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ani gw’anaayigiriza amagezi? Era ani gw’anaaleetera okutegeera ebyo eby’okuyigiriza? Abo abaayonyolwa ku mata, era abaaggibwako ku mabeere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, ne wali katono. Kubanga n’eminwa emikakampa n’olulimi olulala anaayogerera abantu bano. Abo be yabagamba nti, Kino kwe kuwummula mwe munaawummuza abakooye; era kino kwe kuzza amaanyi; naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyababera ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, ne wali katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne bakwatibwe ne batwalibwe. Kyenvudde mumpulire ekigambo kya Mukama, mmwe abannyoomi, abakulembera abantu bano ab’e Yerusaalemi. Kubanga mwagambye nti, Twakoze endagaano n’okufa, era n’Emagombe twakkanyizaamu; ekiboko ekijjuza bwe kirayita, tekirituuka gye tuli; kubanga obulimba bwe twesazeewo okubeera obuddukiro bwaffe, era wansi w’obukyamu mwe twekweka. Kyenvudde bw’ati Mukama Katonda ayogera nti, Laba, nteeka e Sayuuni ejjinja ery’omusingi, ejjinja eryagezesebwa, ejjinja ery’ekkona ery’omuwendo, omusingi ogukakafu; oyo akkiriza taayanguyiranga. Era okusala omusango ndigupima n’olulambe, n’obutuukirivu ku buzigo bw’olulambe; era omuzira gulisangulawo obuddukiro bw’obulimba, n’amazzi galisukkirira ekifo eky’okwekwekamu. N’endagaano yammwe n’okufa erisangulibwawo, n’okwakkanya kwammwe n’Emagombe tekuliyimirira; ekiboko ekijjuza bwe kirayita, olwo munaayinyirirwamu nakyo. Isaaya 28:9-18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Mu 1863, abanyoomi abaafuganga Yerusaalemi baatandika omulimu ogw’okweyongera ogw’okukweka amayinja ag’omuwendo ga Miller ne bagasikiza mu kifo kyabyo ensimbi ez’obulimba n’amayinja ag’omuwendo ag’obulimba. Mu kukola bwe batyo "baakola endagaano n’okufa," "baafuula obulimba" "ekiddukirwamu kyabwe" era "ne beekweka" "wansi w’obukyamu." Naye baali bagenda kugezebwa n’obubaka bw’olunaku olusembayo olw’ "okuwummula" n’olw’ "okuzzaamu amaanyi," Petero mwe yayogerako mu kitabo ky’Ebikolwa by’Abatume.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Naye ebyo Katonda bye yayogerako olubereberye mu kamwa ka bannabbi be bonna, nti Kristo anobonaabona, abituukirizza bw’atyo. Kale mwenenye, mukyuke, ebibi byammwe bizzibwemu, ebiseera eby’okuzzaamu amaanyi nga bijja okuva mu maaso ga Mukama; Era n’atuma Yesu Kristo, eyababuulirwa edda; Oyo eggulu limugwanira okumuwaniriza okutuusa ku biro by’okuddaabiriza ebyo byonna, Katonda bye yayogera mu kamwa ka bannabbi be abatukuvu okuva ensi lwe yatandika. Kubanga ddala Musa yayogera eri bajjajja nti, Mukama Katonda wammwe alibazukiriza mmwe nnabbi ngange, ava mu baganda bammwe; mumuwulirenga mu byonna byonna by’anaabagamba. Era kibeerenga nti omuntu yenna atawulira nnabbi oyo anazikirizibwa okuva wakati mu bantu. Era bannabbi bonna okuva ku Samwiri n’abo abaamuddirira, bonna aboogedde, baalagula ku nnaku zino. Ebikolwa 3:18-24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Peetero ategeeza nti bannabbi bonna baayogera ku biseera eby’okuzzaamu amaanyi n’enkuba ey’enkomerero, ate Isaaya alaga ekibiina ekigaana ebiseera eby’enkomerero eby’okuzzaamu amaanyi ebibaawo mu nkomerero y’okusala omusango okw’okunoonyereza, nga ebibi biri okusangulibwawo n’enkuba ey’enkomerero ng’etonnya. Mu kiseera ekyo, ekibiina ekyakoze endagaano ey’okufa Isaaya ky’ayogerako, nga Peetero bw’agamba, "bajja kuzikirizibwa wakati mu bantu." Sister White ayogera emirundi mingi ku kiseera kino ddala Isaaya kye yayita okuwummula n’okuzzaamu amaanyi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malayika eyeegattako mu kulangirira obubaka bwa malayika ow’okusatu agenda okutangaza ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogukwata ku nsi yonna, ogw’obuyinza obutasangwawo. Olutambuza lw’Okudda kwa Kristo olw’emyaka 1840–44 lwali okwolesebwa okw’ekitiibwa kw’obuyinza bwa Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa ku buli kifo kya misiyoni mu nsi yonna, era mu bimu ku mawanga waaliwo enteresi enkulu ddala mu byeddiini, eyasukkirira mu byonna ebyalabibwa mu nsi yonna okuva ku Nkyukakyuka ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkirirwa olutambuza olw’amaanyi olugenda okuba wansi w’okulabula okw’enkomerero kwa malayika ow’okusatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Omulimu gunaaba nga ogw’Olunaku lwa Pentekooti. Nga “emvuba eyasooka” bwe yaweebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku ntandikwa y’enjiri, okuleetera ensigo ey’omuwendo okumera, bwe kityo “emvuba ey’oluvannyuma” eriweebwa mu nkomerero yaayo olw’okutuukiriza ebibala by’ennimiro. “Awo tunaamanya, bwe tunaagobereranga okumanya Mukama: okuvayo kwe kwetegekeddwa ng’enkya; era ajja gyetuli ng’emvuba, ng’emvuba ey’oluvannyuma n’eyasooka ku nsi.” Hoseya 6:3. “Noolwekyo, mmwe abaana ba Sayuuni, mubeere basanyufu, mujagulize mu Mukama Katonda wammwe: kubanga yabawa emvuba eyasooka mu bwenkanya, era alibaleetera okukkira emvuba, eyasooka n’ey’oluvannyuma.” Yoweeri 2:23. “Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifukako Omwoyo gwange ku mubiri gwonna.” “Era kinaabanga nti buli ayita erinnya lya Mukama alirokoka.” Ebikolwa 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Omulimu omukulu gw’Enjiri tegugenda kuggalwawo nga kulabikako amaanyi ga Katonda katono okusinga agaalabika ku ntandikwa yaagwo. Obunnabbi obwatuukirizibwa mu kufukibwa kw’enkuba eyasooka ku ntandikwa y’Enjiri bujja okuddamu okutuukirizibwa mu nkuba ey’oluvannyuma ku kuggalawo kwaayo. Wano we wali ‘ebiseera eby’okuzzaamu amaanyi’ Peetero omutume bye yalindirira bwe yagamba nti: ‘Noolwekyo mwenenye, era mukyuke, ebibi byammwe bisangulibwe, bwe bijja ebiseera eby’okuzzaamu amaanyi ebiva mu maaso g’Omukama; era anaatuma Yesu.’ Ebikolwa by’Abatume 3:19, 20." Obutakkaanya Obukulu, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Ekigezo kino kisinziira ku nkola y’enkuba ey’enkomerero, nga bwe kiragibwa nga ‘olunyiriri ku linyiriri.’ Obubaka obw’ekigezo buweebwa abakuumi ab’ ‘olulimi olulala,’ abalagirwako nga balina ‘emimwa egy’okusitasita.’ Obubaka obw’ekigezo bw’enkuba ey’enkomerero bwandibadde buweebwa abakuumi abataatendekebwa mu nkola ya buProtestanti obujeemu n’obuKatoorika, gy’obwadiventisi bwayagoberera mu byafaayo byabwo ebyonna eby’okujeema.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> Ekiseera tekiri wala, ng’okukemebwa kunaajja eri buli mwoyo. Akabonero k’ensolo kalikakasibwa okututekwako. Abo abagenda mpola mpola nga bagonja ebyetaago by’ensi era nga beekwataganya n’empisa zaayo, tebalisanga nga kizibu okugondera obuyinza obuliwo, okusinga okweyingiza mu kusekererwa, okuvvoola, okubatiisibwa okusibibwa, n’okufa. Okulwanagana kuli wakati w’ebiragiro bya Katonda n’ebiragiro by’abantu. Mu kiseera kino, zaabu ejja okuyawulibwa okuva mu bisasiro mu kkanisa. Obutya Katonda obw’amazima bujja okuwulwamu bulungi okuva ku kufaanana kwabwo n’obulyabaalyaba bwabwo. Emmunyeenye nyingi ze twajjuza ekitiibwa olw’okumurika kwazo zijja kuzimila mu kizikiza. Obusenyi, ng’ekire, bujja okutwalibwa omuyaga, ne okuva mu bifo we tulaba oluggya lw’okukubirangamu ngano nga mulimu ngano ennungi yokka. Bonna abeesaako eby’obugwanjuba by’awatukuvu naye abatayambadde butuukirivu bwa Kristo, bajja kulabika mu nsonyi z’obwambule bwabwe.

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> Bwe gitemebwa emiti egitazaalako bibala ng’ebiziyiza ettaka, bwe eyawulwamu obungi bw’ab’oluganda ab’obulimba okuva ku ba mazima, olwo abakwekebwa balirabikibwa, era nga bayogerera waggulu Hosana beegatta wansi wa bendera ya Kristo. Abo ababadde batya era abatalina kweesiga balyeyanjula mu lwatu ku ludda lwa Kristo n’amazima ge. Abasinga obunafu n’abekengera mu kkanisa baliba nga Dawudi—beteeseteese okukola era okwesowola. Ekiro bwe kinyiririra eri abantu ba Katonda, emmunyeenye zeyongera okusana ennyo. Sitaani alizibuwaza nnyo abeesigwa; naye mu linnya lya Yesu, balifulumamu nga basukkiridde mu kuwanguza. Ate olwo ekkanisa ya Kristo erirabika ‘edungi ng’omwezi, yererevu ng’enjuba, era etiisa ng’eggye eriri n’ebendera.’

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> Embegu z’amazima ezisigibwa mu mirimu gy’abamisona zijja okumera, ne zibudbudda, ne zireeta ebibala. Ameeme zijja okukkiriza amazima; ne zigumiikiriza ennaku ne zigulumiza Katonda nga zisanyuka kubanga zisobola okubonaabona ku lwa Yesu. ‘Mu nsi munaalabirangamu ennaku; naye mugume; nze nsubudde ensi.’ Bwe kinaaba nga ekibooko ekibuna kiyita mu nsi, era nga ekiyuuyuuzo kiyeeresa oluggya lwa Yakuwa, Katonda aliba obuyambi bw’abantu be. Wadde nga obuwanguzi bwa Setaani buyinza okutumbulwa waggulu, naye okukkiriza kw’abalongoofu abatukuvu tekujja kukankana.

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> Eriya yaggya Erisa ku kulimira n’amusuulirako olugoye lwe olw’okutukuza. Okuyitibwa mu mulimu guno omukulu era ogw’ekitiibwa kwateekebwa mu maaso g’abasajja abasomye era abali mu bifo eby’ekitiibwa; singa bano baali beetoowaza mu maaso gaabwe ne beesiga ddala Mukama, yaandibadde abassa ekitiibwa nga ababakwasa okutwala ekibendera kye ne bakituusa ku buwangule. Naye ne bava ku Katonda, ne bakkiriziganya n’ensi, era Mukama n’abagaana.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> Abantu bangi bagulumizza sayansi ne beerabidde Katonda wa sayansi. Kino tekyali bwe kityo mu kkanisa mu biseera ebisinga obulongoofu.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> "Katonda alikola omulimu mu mulembe guno gwe abatono be balindirira. Alissa waggulu era agulumize mu ffe abo abatendekeddwa mu kusiigibwa kwa Mwoyo gwe okusinga mu kutendekebwa kw’ebweru okuva mu masomero n’ebitongole by’ensayansi. Ebyo tebisaanidde kunyoomebwa newaakubadde okugaanibwa; Katonda y’abyateekawo, naye bisobola okuwa ebisaanyizo eby’ebweru byokka. Katonda aliraga nti tasinziira ku bantu ab’amagezi abeenyumiriza ne beegulumiza." Obujulizi, Ekitundu 5, emiko 81 ne 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Ekibonerezo ekibuna” kye kabonero k’etteeka lya Ssande, eritandikira ku ssaawa y’ensisi enkulu eyo ey’Okubikkulirwa omutwe ogw’ekkumi n’emu. Kikiikirira ekiseera eky’okukeberwa eky’etteeka lya Ssande ekigenda mu mitendera.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Nga katono nga tennaba kutuuka etteeka lya Ssande, ensimbi za ffujjo ez’ekirooto kya Miller ziweesebwa ne zisulibwa mu ddirisa ebweru, nga Ab’Adiventisi aba Laodikiya basansulwa mu kamwa ka Mukama. Awo ekkanisa egulumizibwa ng’akabonero, “mulungi ng’omwezi, mulongoofu ng’enjuba, n’entiisa ng’eggye eriri n’ebendera.” Obubaka bwa Isaaya obuva mu “lulimi olulala” ne “emimwa egiyogoyoga,” bukiikirira abo abayimusibwa ne bagulumizibwa, era abayigirizibwa olw’okusiigwa kwa Mwoyo gwe, so si mu kutendekebwa okw’ebweru okuva mu matendekero g’ensayansi. Abatamiivu ba Efulayimu baleemwa ekigezo ky’ “olunyiriri ku lunyiriri,” kubanga amagezi g’abagezi baabwe gaggwaawo. Obunnabbi eri bo bwafuuse ng’ekitabo ekisibiddwa.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Ebyafaayo, nga okusinziira ku Peetero, ebyo bannabbi bonna okuva ku Samwiri bye baayogerako, bituwa ebyokulabirako bingi eby’okuzikirira kw’Abadiventisti abagaana obubaka bw’enkuba ey’oluvannyuma; naye si kufa kw’omubiri kwe basanga mu kiseera ky’etteeka ly’Olw’ Sande, wabula kufa kw’omwoyo okugattibwako okutegeera ddala obutuufu bw’okubula obulokozi emirembe gyonna, nga bwe kulabikirwa mu babawala abatali bagezi, ab’omu kitabo kya Amosi abazuukira ne bategeera nti babuze.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Laba, ennaku zijja, bw’ayogera Mukama Katonda, nti ndisindika enjala mu nsi; si njala ya mmere, so si nnyonta y’amazzi, wabula eya kuwulira ebigambo bya Mukama. Era banaatambulira okuva ku nnyanja okutuuka ku nnyanja, ne okuva mu bukiikakkono okutuuka mu bukiikadde; banaaddukira wano n’ewo okunoonya ekigambo kya Mukama, naye tebalikizuula. Ku lunaku olwo abawala abalongoofu n’abalenzi balizirika olw’enyonta. Abo abalayira ku kibi kya Samaliya, ne bagamba nti, “Katonda wo, ayi Daani, mulamu”; era, “Ekkubo lya Beerusheba liramu”; ne bo bennyini baligwa, ne batayinuka nate. Amosi 8:11-14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Oluvannyuma lw'okukoomako ku essaawa y'etteeka lya Sande ng'akozesa akabonero ka "ekiboko ekiyitirivu," Isaaya ayogera ku ntiisa n'okweraliikirira ebikyagenda mu maaso eby'abo abaakola endagaano n'okufa.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Ate endagaano yammwe ne kufa erisazibwamu, n’okukkiriziganya kwammwe ne Kuzimu tekuliyimirira; bwe kinaayita ng’ekibonerezo ekisukkiridde, olwo mulikanyagirirwa nakyo. Okuva lwe kinaavaayo kinaabakwata; kubanga buli nkya ku nkya kinaayitanga, emisana n’ekiro; era okuwulira okutegeeza kwakyo kwokka kuliba kutabula nnyo. Isaaya 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Okutegeera okw’okweyongera kw’amagezi okulagirizibwa mu majjinja ag’omuwendo aga Miller olwo tekugenda kufunibwa, naye “okutegeera” kwa lipooti ey’obuzibu obweyongera obw’etteeka lya Sande kujja kulaga nti endagaano yaabwe n’okufa esaziddwamu. Abo abakwekera “wansi w’obulimba,” olwo bajja kumanya nti “Mukama Katonda,” yateeka “e Sayuuni okuba essise ejjinja, ejjinja erikeberezebbwa, ejjinja ery’eggona ery’omuwendo, essise eyekakasa,” naye nga kyakere ddala. Obulimba bwe baali beekweka wansi waabwo nga batambulira mu byafaayo olwo busangulwawo. Bungi ku bulimba obubweyolefu obwo buyinza okutegerekeka mangu mu kibonoobono ky’Omugga Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Abamilleraiti, nga bikwatagana n’okutegeera kwabwe ku Danyeri essuula ey’okubiri, baategeera nti obwakabaka obuli mu Danyeri essuula ey’omunaana bwe bumu n’obwakabaka obulagiriddwa mu ssuula ey’omusanvu. Enjawukana wakati w’ensuula zombi eri nti ensuula ey’omusanvu eraga ebintu eby’obufuzi eby’obwakabaka, ate ensuula ey’omunaana eraga ebintu eby’eddini eby’obwakabaka. Lw’ensonga eyo, Danyeri essuula ey’omunaana eragibwa mu bigambo eby’awatukuvu.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Mu Danyeri essuula munaana, ebifananyi eby’ekifo ekitukuvu bikozesebwa okuyimirira obwakabaka; naye buli kifaananyi eky’ekifo ekitukuvu ekiragiddwa mu ssuula kino kyonooneddwa, era bwe kityo ne kiraga enjawulo wakati w’eddini ey’amazima eya Kristo n’eddini ey’obulimba eya Sitaani. Endiga ennume kye kisolo ekyakozesebwanga ng’ekiweebwayo mu kifo kya Katonda ekitukuvu, naye buli kiweebwayo eky’ekifo ekitukuvu kyalina okuba nga tekiriko kamogo. Endiga ennume ey’omu ssuula munaana teyakkirizibwa okukozesebwa ng’ekiweebwayo mu kifo kya Katonda ekitukuvu, kubanga empondo zaayo tezaali zifaanagana.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Awo ne nnyimusa amaaso gange, ne ndaba; era, laba, mu maaso g’omugga waaliwo endiga ey’ennume eyalina enyanga bbiri; era enyanga ezo zombi zaali empanvu; naye emu yali empanvu okusinga endala, era eyali empanvu ennyo yavaayo oluvannyuma. Danyeri 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Endiga ensajja erina amayembe abiri ag’obuwanvu obutefaanagana teyandikkiriziddwa kubeerako ng’ekiweebwayo mu kifo ekitukuvu kya Katonda; naye obufaananyi obwo si bwa ddiini ya Katonda ey’amazima, wabula bwa ddiini ya Setaani ey’obulimba, ey’obusamize. Obwakabaka obuddako bwakirirwangiddwa embuzi, nga n’embuzi yeemu ku biweebwayo eby’ewatukuvu; naye nate, embuzi yali eyonoonese kubanga yalina ekyembe wakati w’amaaso gaayo, nga ebuzeeko okufaanagana n’okutuukirirwa okwetaagibwa ku kiweebwayo eky’ewatukuvu.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Ate bwe nnali nga nkyetegereza, laba, embuzi enseddume n’ejja eva Ebugwanjuba, nga eyita ku maaso g’ensi yonna, nga teyakwatako ku ttaka; era embuzi yalina ennyanga emu ennene wakati w’amaaso gaayo. Danyeri 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Oluvannyuma olukondo lw’embuzi lwamenyeka ne lwavaamu amakondo ana, ekyo era ne kiremesa embuzi eyo okufuuka ekiweebwayo mu kifo ekitukuvu kya Katonda.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Awo embuzi ey’ensajja n’eyongera okuba ennene nnyo: era bwe yamala okunywera, olunyanga olunene ne lwamenyeka; mu kifo kyalwo ne zivumbuka ennyanga ennya ez’ekitalo, nga zitunuulira empewo ennya ez’eggulu. Danyeri 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Danyeri essuula munaana kitandika nga obwakabaka bwa Babulooni tebuyanjuliddwa mu kabonero konna. Babulooni, obwakabaka obwasooka mu bunabbi bwa Bayibuli, bumaze dda okuteekebwawo mu Byawandiikibwa ku bujulizi bw’abajulizi babiri b’essuula ey’okubiri n’ey’omusanvu; naye mu ssuula munaana obwakabaka bwa Babulooni bukwekebwa nga kigendererwa okusimbira ku kirungo ky’obunnabbi eky’obwa Paapa okufuna ekiwundu eky’okufa, era ekiwundu ekyo ne kiwoonyebwa oluvannyuma. Mu kiseera okuva lwe obwa Paapa bufuna ekiwundu eky’okufa okutuusa lwe ekiwundu kiwoonyebwa, obwa Paapa bukwekebwa oba bwerabibwa mu by’obunnabbi. Okukweka kuno ne kulagibwa ne mu ngeri obwakabaka bwa Nebukadduneeza gye bwaggibwawo, era oluvannyuma ne buzzibwa.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Essuula ey'omunaana eya Danyeri etandika n'akabonero akalagira ddala obwakabaka obw'okubiri, nga yanjula endiga ey'obusajja eraga obwakabaka bwa Bamedi ne Baperusi, era n'egobererwamu embuzi eyononefu eraga obwakabaka bwa Bugereeki. Awo okuva mu emu ku mpewo ennya mwe ennyanga ennya ez'e Bugereeki zaasanjulukira, Danyeri alaba ennyanga entono eraga obwakabaka obw'okuna bwa Ruumi. Ennyanga entono eyo eraga ebitundu byombi bya Ruumi, ebyogerwako mu nnyiriri ennya. Ruumi ey'Abapagani eragiddwa ng'enyanga entono mu kika ky'obusajja, ate Ruumi ey'Obwa Papa ng'enyanga entono mu kika ky'obuwala.

> 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. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Era okuva mu kimu ku byo ne muvaamu ompondo omutono, ne gufuuka ddala ddene nnyo eri amaserengeta, n’eri ebuvanjuba, n’eri ensi ey’ekitiibwa. Era ne gufuuka ddene okutuusa ku ggye ery’omu ggulu; ne gusuula ku ttaka abamu b’eggye n’ezimu ku mmunyeenye, ne gubinyirira. Weewaawo, ne yeekulisa okutuusa ku mulangira w’eggye; era olw’oyo ekiweebwayo kya bulijjo ne kiggyibwawo, n’ekifo eky’ekitukuvu kye ne kisuulibwa wansi. Era eggye ne limuweebwa okulumba ekiweebwayo kya bulijjo olw’obujeemu; era ne gusuula amazima ku ttaka; ne gukola ne gugenda bulungi. Danyeri 8:9-12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Ennyanga entono eya Ruumi eyayingira mu mboozi mu nnyiriri omwenda, eyaimirizibwa mu nkula y’obusajja; ate mu nnyiriri ekkumi, ennyanga entono eyaimirizibwa mu nkula y’obuwala; ate mu nnyiriri kkumi na emu, ennyanga entono eyaimirizibwa mu nkula y’obusajja; ate mu nnyiriri kkumi na bbiri, ennyanga entono nate eyaimirizibwa mu nkula y’obuwala.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Danyeri essuula ey’omunaana ekweka obwakabaka obwasooka; oluvannyuma, obwakabaka obubiri obuddirira biyimirizibwa ng’ensolo ezononese z’ekitukuvu, ate n’obwakabaka obw’okuna kiyimirizibwa ensingo. Ensingo eno eyononese mu ngeri ey’obunnabbi kubanga erabika ng’omusajja, oluvannyuma ng’omukazi, oluvannyuma ng’omusajja era oluvannyuma ng’omukazi.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Omukazi aleme kwambala ebyambalo eby’abasajja, era n’omusajja aleme okwambala ebyambalo eby’abakazi; kubanga bonna abakola bw’atyo kibi nnyo mu maaso ga Mukama Katonda wo. Ekyamateeka Eky’okubiri 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Okulabikira mu ngeri ey’obusajja kw’empondo entono eya Loma ey’abapagani kuli mu nnyiriri omwenda ne kkumi n’emu, ate okulabikira mu ngeri ey’obukyala kw’empondo entono eya Loma ey’Obupapa kuli mu nnyiriri kkumi ne kkumi n’abiri. Obusajja oba obukyala bw’empondo entono butegeerekeka nga tutunuulira ebigambo bya Danyeri ku mutendera gw’ebyawandiikibwa eby’ensibuko, ekintu Miller ky’atasobola kulaba, kubanga yakozesa kyokka Concordance ya Cruden, era Concordance ya Cruden tewaayo mawulire ku lulimi olwasooka. Okukyusakyusa kw’ekikula ky’obusajja n’obukyala mu nnyiriri ezo ennya kwategeerwa abataputa ba Baibuli ya King James, era baakuuma ebikula ebyo mu kitundu ekyo, bw’oba omanyi kye olinnoonya.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Abataputa baategeera enjawulo wakati w’ennyanga entono ey’obusajja n’ey’obukazi mu nnyiriri omwenda okutuuka ku kkumi n’ebiri, era ne bakozesa ekigambo "it" okulaga enjawulo eyo. Ekigambo "it" kikozesebwa ku nnyanga entono nga bagiteeka mu kika ky’obukazi. Laba mu Danyeri essuula munaana, olunyiriri ekkumi:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Era ne likula nnyo okutuukira ddala ku ggye ery’omu ggulu; ne lisuula ku nsi abamu ku ggye n’ebimu ku emmunyeenye, ne libinyirira. Danyeri 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

“Kyakula ennyo,” era “ne kisuula wansi,” bwe kityo ne kilaga nti enyanga entono ye omukazi. Olunyiriri olw’ekkumi n’ebiri lugamba:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Era eggye lyamuwebwa olw’obujeemu okulwanyisa ekiweebwayo ekya buli lunaku; ne lyasuula amazima ku ttaka; ne lyakola, ne lyagenda bulungi. Danyeri 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Mu olunyiriri olw’ekkumi n’ebiri, ekigambo “him” baakiyongerako, era tekikiraga ennyanga entono mu ngeri entuufu, kubanga ennyanga entono mu olunyiriri olwo emirundi ebiri eyayitiddwa “it,” ne kityo n’eraga obukazi. Abavvuunanyi kyali kirabika bulungi nti baalaba enjawulo Daniel gy’akola wakati w’obusajja n’obukazi, naye tebaali bakakasa kye Daniel yagenderera, ne bagezaako okufuula ennyanga entono eri mu olunyiriri olwo ey’obusajja nga bongerako ekigambo ekyawandiikiddwa mu nnyukuta ez’italiki “him,” naye kino tekyesigamiziddwa ku bigambo bya Daniel byennyini. Ebigambo bye biraga ennyanga entono nga ey’obukazi, era “it” (ennyanga entono ey’obukazi) yasuula amazima wansi, era “it” (ennyanga entono ey’obukazi) yakola n’efunamu obuwanguzi.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Mu kitundu eky’omwenda, ekigambo "a little horn" kiri mu kika ky’obusajja era kiyimirira Roma ey’obupagani. Kyo kyava mu emu ku "four winds" mwe Obwakabaka bw’Abagiriki bwali buvunjikidde. Mu kitundu ekyo, nga bwe kigaatagana n’ebyafaayo, Roma ey’obupagani yawangula ebitundu bisatu eby’ensi nga etwala ekifo kyayo ku ntebe y’ensi.

> 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.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Mu olunnyiriri olw’ekkumi n’emu (we empaka ku “the daily” zifunira omu ku bifo byazo ebikulu eby’okulwanyirirwamu), enyanga entono eyogerwako ng’ “he,” “him” ne “his.”

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

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

We will continue this study in the next article.

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

> “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.

> Buli nteeko eri mu Kigambo kya Katonda erina ekifo kyayo, era buli mazima galina obuzito bwagyo. Ate oluzimba olutuukiridde, mu nteekateeka yaalwo ne mu kutuukirizibwa kwalwo, lulaga obujulizi eri Omutonzi waalwo. Oluzimba nga olwo, tewali magezi gasobola kulutekateeka wadde okulukola okujjako amagezi g’Ataggwaawo. Education, 123.

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