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# The Book of Daniel - Number Nine

Ekitabo kya Danyeri - Ennamba Mwenda

The First Angels’ Message

Obubaka obusooka obw'abamalayika

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Danyeri essuula 1 ekiikirira obubaka bwa malayika ow’olubereberye obw’Okubikkulirwa kwa Yokaana essuula 14. Yekoyakimu alaga mu bufaananyi nti kino kye okunyweza obubaka bwa malayika ow’olubereberye, so si okutuuka kwakyo ku "ekiseera eky’enkomerero." Bannabbi bonna balambulula "ennaku ez’oluvannyuma" ez’okunoonyereza mu musango, era n’olwekyo essuula eno ekiikirira September 11, 2001, lwe yatandika omugendo gw’okugezebwa kw’abantu 144,000. Mu Malaki essuula 3, omugendo ogwo gukiikiriziddwa nga kutukuzibwa, nga omubaka ateekateeka ekkubo ery’omubaka w’endagaano alyoke ajje mangu mu yeekaalu ye. Omubaka ateekateeka ekkubo, era ye "eddoboozi" eryekaaba mu ddungu, naye era kyezzo, ekitundu ky’enkola ey’okutukuza. Mu Malaki essuula 3, abo 144,000 bakkikikiriddwa ng’abaana ba Lewi. Abaana ba Lewi bakikiikirira abo abaayimirira wamu ne mubaka Musa mu bujeemu bw’ennyana eya zaabu, eyakiikiriza ekifaananyi ky’ekisolo.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Okuyisa ekigezo ky’ekifaananyi ky’ensolo kye kirala ku by’okulabirako eby’omu Bayibuli ebiraga eky’okubiri ku bigezo bisatu eby’omugendo gw’okutukuzibwa. Abaana ba Leevi bateekwa okuyisa ekigezo ekyo nga tebannasibwako akabonero.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Okuteekako akabonero okwogerwako mu Ezekyeri essuula omunaana n’omwenda, kwe kulabirako okulala kw’enkola y’okutukuza eyatandika nga 11 Septemba 2001. Mu ssuula omunaana, abo abali mu Yerusaalemi ab’oluvannyuma ne bavunamira enjuba, bakiikirira emirembe ena egy’Obudiventisiti bwa Laodikiya. Mu ssuula omwenda, abo abafuna akabonero bakkungubaga era bakaabira olw’ebikolwa eby’ekivume ebikolebwa munda mu Yerusaalemi. Yerusaalemi ye Ekkanisa ya Katonda.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Obubaka bw’Abamalayika abasatu nabwo buli kifaananyi ky’enkola y’okutukuza. Obubaka busatu buno bukiikirira enkola y’okukemebwa ey’emitendera esatu, era kiteekwa nti abaana ba Leevi bawangule olukemebwa olusooka balyoke basobole okwetaba mu lukemebwa olw’okubiri. Olukemebwa olw’okusatu lw’ekika eky’enjawulo, kubanga lukiikirira olukemebwa olulaga oba abaana ba Leevi baayise bulungi mu lukemebwa olusooka n’olw’okubiri. Kye kikemebwa okw’obunnabbi okwakakasa ddala. Olukemebwa olusooka lwe lw’ebyokulya (mu by’Omwoyo), kubanga luwangulwa oba lulemererwa okusinziira ku bw’abaana ba Leevi bwe bakkiriza obubaka obuweereddwa Omwoyo Omutukuvu okuyita mu Eriya, omubaka ategeka ekkubo ery’omubaka w’endagaano.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Olunyiriri olusooka lw’Ekitabo eky’Okubikkulirwa lulaga obukulu n’obunyikivu bw’obubaka obwo. Era lusimbira ddala nti obubaka omubaka w’omuntu, ayimiririddwa Yokaana, asindikira amakkanisa, yabuwebwa Gabulieri, eyagufuna okuva eri Kristo, era naye Kristo yagufuna okuva eri Kitaawe. Obubaka bwa Eriya bulina obuyinza obw’obwakatonda, era okugaana obubaka bwa Yokaana, oba bwa Eriya, oba “eddoboozi erikaaba mu ddungu”, kitegeeza okugaana Okubikkulirwa kwa Yesu Kristo.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Ekigezo eky’okubiri kye kigezo eky’okulaba, kubanga abaana ba Leevi bwe balidde obubaka bwa Eriya, obwali mu mukono gw’omulayika eyakka okuva mu ggulu, ensi n’eyaka olw’ekitiibwa kye, baba bakkirizza enkola ya Bayibuli ebasobozesa okutegeera obulungi obubonero bw’ebiseera. Enkola eyo ewa abaana ba Leevi okutegeera nti obubonero obwo bw’ebiseera bulaga nti ekkanisa ne gavumenti biri kwegatta mu United States, mu kutuukiriza ekigezo ky’ekifananyi ky’ekisolo. Era ekisinga obukulu, obubonero obwo bw’ebiseera bwe bubikkulwa mu nteekateeka y’emirongo egy’omutukuvu egy’enkyukakyuka, bubeera omusingi gwa Alufa ne Omega, entandikwa eraga enkomerero. Emirongo egy’omutukuvu egy’enkyukakyuka biraga nti abantu ba Katonda balina okukola byonna ebisoboka mu buyinza bwabwe okukolaganira wamu mu mulimu ogw’okweetegekera ekibatu kya Katonda.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Noolwekyo, mmwe abanjagala bange, nga bwe mwagonderanga bulijjo, si nga mbeerawo bwokka, naye kaakano naddala nga siri awo, mukolerere obulokozi bwammwe n’okutya n’okukankana. Kubanga Katonda ye akola mu mmwe byombi, okwagala n’okukola, nga bw’asiima. Mukole byonna nga temwemulugunya era nga temwawakanagana: mulyoke mubeere abataliiko musango era abataliiko kabi, abaana ba Katonda abataliiko ky’enenyezebwa, mu wakati w’ekika ky’abantu ekikyamu era ekyayonooneka, mu bo mwe mwekaka ng’ettabaaza mu nsi. Abafiripi 2:12-15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Danyeri, Hananiya, Misayeri ne Azaliya, bali bana, bakiikirira Ab’Adventisti b’Olunaku Olw’omusanvu abali mu nsi yonna, abategeera Ssebutemba 11, 2001 ng’okulambululwa kw’okukka kwa malaika ow’Okubikkulirwa kkumi n’omunaana, era ne balonda okutwala omanna ogwekwekeddwa oguli mu mukono gwe ne bagulya. Omanna ogwekwekeddwa ogugenda okuliyibwa, nga Mutume Pawulo bw’agambye kaakano, gukiikirira Katonda (omanna ogwekwekeddwa), akolera mu bantu be okukola by’ayagala era ebimusiima. Pawulo akiikirira omubaka eri Ekkanisa e Firadedifiya, era okugaana obubaka bwe kwali kufa. Danyeri, Hananiya, Misayeri ne Azaliya bakiikirira abo abalonda okulya omanna ogwekwekeddwa.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Kati mu abo waaliwo ab’omu kika kya Yuda, Danyeri, Hananiya, Misaeri, ne Azaliya; be omukulu w’abakungu b’omu lubiri yabawa amannya: kubanga yaatuuma Danyeri erinnya Berutesaza; ate Hananiya n’amutuuma Saduraki; ne Misaeri n’amutuuma Mesaki; ne Azaliya n’amutuuma Abedenego. Naye Danyeri yasalawo mu mutima gwe obuteyonoona n’omugabo gw’emmere ya kabaka, wadde omwenge gwe yanywanga; kyeyava asaba omukulu w’abakungu b’omu lubiri amukkirize aleme okweyonoona. Danyeri 1:6-8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daniel yasalawo nti ayagala okulya obubaka obwatuusibwa okuva mu ggulu ku Septemba 11, 2001, era n’okugaana obubaka obukiikirizibwa ng’emmere n’eby’okunywa eby’e Babulooni. Ashpenaz yalondawo baani ku basibe b’e Yuda abateekwa okuleetebwa mu maaso ga kabaka.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Awo kabaka n’alagira Asipenaazi omukulu w’abaafumbe be, aleete abamu ku baana ba Isirayiri, n’omu musaayi gwa kabaka, n’omu bakungu; abaana abataliiko kamogo, ab’alabika obulungi, abamanyi mu magezi gonna, abategeevu mu byonna, abategeera sayansi, n’abalina obusobozi okuyimirira mu lubiri lwa kabaka; era b’abaayigiriza eby’okumanya n’olulimi lw’Abakaludaaya. Danyeri 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Bwe tuggoberera olunyiriri lw’okulagira olulambikiddwa mu Okubikkulirwa essuula esooka, olunyiriri olusooka, Nebukadduneeza yali alagidde Ashpenaz alonde abaana abaatuukiriza obunnabbi Isaaya bwe yalagulira Keezeekiya. Ashpenaz n’addira obubaka n’alyoka abuwa Melzar, omukulu w’abasaagulwa. Nebukadduneeza akiikirira Kitaffe ow’eggulu; Ashpenaz akiikirira Kristo, ate Melzar akiikirira Gabuliyeri. Ashpenaz yamanyi abaana b’ani ab’alonda, era yamanyi nti Danyeri anasalawo bulungi ku by’emmere, nga tannamutuusa mu maaso ga kabaka.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Kaakano Katonda yali aleese Daniyeri okusiimibwa n’okwagalwa ennyo mu maaso g’omukulu w’abatowashi. Era omukulu w’abatowashi n’agamba Daniyeri nti, Ntya mukama wange kabaka eyategekera mmwe emmere n’eby’okunywa; kubanga lwaki yandaba amaaso gammwe nga galabika bubi okusinga abavubuka abali mu kibiina kimu nammwe? Kale munteeka omutwe gwange mu kabi eri kabaka. Daniyeri 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Melzar wano alaga entambiro esooka ey’obubaka bw’Abamalayika abasatu. Entambiro esooka kwe okutya Katonda, nga bwe kiragibwa mu kutya kwa Melzar eri Nebukadduneeza. Ekigambo eky’Olwebbulaniya “amazima,” ekikolebwa nga bagatta awamu ennukuta eyasooka, ey’ekkumi n’esatu, n’eya nkomerero mu lukalala lw’ennukuta lw’Olwebbulaniya, kyayolesebwa mu biwandiiko bino nga kiyimirira enteekateeka y’ebigezo ey’entambiro ssatu ey’abamalayika abasatu. Mu ngeri eyo, kyakakasibwa mu bujulizi bungi nti obubaka bw’omulayika asooka bulimu byonna ebigezo bisatu ebikiikirirwa mu bubaka bw’abamalayika abasatu. Obubaka bw’omulayika asooka bumanyiddwa nga Enjiri ey’Olubeerera, nga kitegeeza nti ye njiri y’emu okuva mu nnaku za Adamu okutuuka ku Kudda Okubiri kwa Kristo.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Ne ndaba malayika omulala ng’aguluka mu bbanga ery’eggulu, ng’alina enjiri ey’olubeerera okugigabuulira abo abatuula ku nsi, n’eri buli ggwanga, ne buli kika, n’ennimi zonna, n’abantu bonna; ng’ayogera n’eddoboozi ddene nti, Mutye Katonda, era mumuwe ekitiibwa; kubanga essaawa y’okusalira omusango kwe etuuse; era musinze eyatonda eggulu n’ensi n’ennyanja n’ensulo z’amazzi. Okubikkulirwa 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Omutendera ogusooka ogw’obubaka bw’omumalayika ow’olubereberye kwe kutya Katonda. Ogw’okubiri kwe okumuwa ekitiibwa, ate ogw’okusatu kwe kutuuka kw’essaawa ey’omusango gwe. Mu nkwatagana n’obubaka bwa bamalayika abalala ababiri, obubaka bw’omumalayika ow’olubereberye nti, ‘Mutye Katonda.’ Obubaka bw’omumalayika ow’okubiri butegeeza okugwa kwa Babulooni, era oba mu kibiina ky’aba-Millerite eky’omumalayika ow’olubereberye, oba mu kibiina ky’omumalayika ow’okusatu, okuyitibwa okuva mu Babulooni mwe kulabikirira era ne kutuukirizibwa okuyiibwa kw’Omwoyo Omutukuvu. Mu kiseera ekyo, oba nga kiyimirizibwa nga Okukaaba mu ttumbi ly’ekiro, oba Okukaaba okunene, oba Enkuba ey’olvannyuma, abo ababuulira obubaka bagulumiza Katonda. Mu bubaka bw’omumalayika ow’okubiri mwe Katonda aweebwa ekitiibwa, era ekiseera ekyo kireeta okutuuka ku kiseera we baatandikira omusango ogw’okunoonyereza mu byafaayo by’aba-Millerite, oba okusala omusango kw’omukazi omwenzi wa Babulooni okubeerawo mu kikangabwa ky’eteeka lya Ssande.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Okutya kwa Melzar kuyimirira obubaka bw’omumalaika asooka, era kutandikawo okugezesa ku by’emmere okumala ennaku kkumi; era n’omuwendo ogw’ekkumi gumanyisa ku kugezesa. Okulaga kwa Melzar nti yatya kabaka, kyekimu ne Daniyeri okutya Katonda okusinga kabaka, era n’ateeka mu mutima gwe obutayonoonebwa n’emmere ya Babulooni. Ekyiseera eky’okugezesa kwa Daniyeri n’abasatu ab’omuwendo kyali myaka esatu, bwe kityo ne kiyamiririra emitendera esatu gy’obubaka bwa bamalaika basatu.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Era kabaka n’abalagira okuweebwa omugabo gw’emmere ya buli lunaku okuva mu mmere ya kabaka n’omwenge gwe yanywanga; okubagabirira bwe gutyo okumala emyaka esatu, bwe gunaaba guwedde basobole okuyimirira mu maaso ga kabaka. Danyeri 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Danyeri essuula esooka kiyimirira okunywezebwa kw’obubaka bw’omumalayika asooka, era eyo ye ntandikwa y’ekigezo ku by’emmere, ekyo mu byafaayo bya Abamillerite kyayimirirwa ng’okulya ekitabo ekitono. Ebbanga ly’okugezesebwa erya Danyeri n’abasatu abeesigwa lyatuukirizibwa mu nnaku kkumi ezasooka eza myaka egyo esatu. Ekiwendo ekya kkumi kibonero ky’enteekateeka y’okugezesebwa, nga bwe kyayimirirwa mu Isirayiri ey’edda bwe baagaana ekigezo eky’ekkumi ekyayimirirwa obubaka bwa Yoswa ne Kalebu. Era kyalabikirawo ne mu bbanga ly’okubonyaabonyezebwa mu kkanisa eya Smyrna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Totya ebyo by’ogenda okubonaabona; laba, Setaani ajja kusuula abamu ku mmwe mu kkomera, mulyoke mukemebwe; era mulinyigirizibwa ennaku kkumi. Beera omwesigwa okutuusa okufa, nange ndikuwa engule ey’obulamu. Okubikkulirwa 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Amagezi agawa ekkanisa e ya Smyrna gaali nti temutye okugezibwa, kubanga bwe mutya Katonda, Ye anabawa engule y’obulamu ng’empeera olw’okutya kwammwe eri Katonda. Okutya okwo eri Katonda kulagiddwa mu kwagala kwa Danyeri okulya emanna ey’eggulu.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Awo Danyeri n’agamba Meluza, gwe omukulu w’abasiiramu yateeka ku Danyeri, Kananiya, Misayeri, ne Azaliya, nti, Kebera abaddu bo, nkwegayiridde, ennaku kkumi; era batuwe obuto tulyengako, n’amazzi tunywe. Awo amaaso gaffe gakebewenga mu maaso go, n’amaaso g’abavubuka abalya ku mugabo gw’emmere ya kabaka; era nga bw’oliraba, okolere n’abaddu bo. Bwe kityo n’abakkiriza mu nsonga eyo, n’abagezesa ennaku kkumi. Danyeri 1:10-14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Ekigezo ekisooka kyali okutya Katonda, nga bwe kyayolesebwa ku Melzar ne Daniel, Daniel n’asala mu mutima gwe obutayesemereza mu mmere n’eby’okunywa eby’e Babulooni. Ekintu eky’okubiri mu bubaka bw’omalayika asooka kwe okuwa Katonda ekitiibwa, ekyo ekyeyimirira nga okulabikira ddala ebyava mu ngeri y’okulya eyo. Ku nkomerero y’ennaku kkumi, Daniel n’abasatu banne baagulumiza Katonda olw’endabika yaabwe ey’omubiri.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Ku nkomerero y’ennaku kkumi, obwenyi bwabwe bwalabika bulungi era nga baazimba mu mubiri okusinga abaana bonna abaalya omugabo gw’emmere ya kabaka. Olwo Melzar n’aggyako omugabo gw’emmere yaabwe n’omwenge gwe baalina okunywa; n’abawa ebijanjalo. Naye ku baana bano bana, Katonda yabawa okumanya n’obukugu mu by’okusoma byonna n’amagezi; era Danyeri yalina okutegeera mu birabirirwa byonna n’ennoto. Danyeri 1:15-17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Abavubuka bana baayita mu kugezesebwa okusooka okw’emmere, ekyo kye kyekifo mwe Adamu ne Ewa baagwa, era ekyo kyakiikirira kugezesebwa okusooka Kristo kwe yeesanga nako amangu ddala oluvannyuma lw’okubatizibwa kwe. Okubatizibwa kwa Kristo kwawa amaanyi ku bubaka obusooka mu lunyiriri lw’obunnabbi lwe. Kyawa amaanyi era ne kiwagira obubaka obwabuulirwa ‘eddoboozi ery’omu ddungu’. Ate, nga bwe byali eri Danyeri n’abasatu abeesigwa, Kristo yagezesebwa ku mmere okumala ennaku amakumi ana, nga Danyeri naye bwe yagezesebwa ennaku kkumi. Danyeri ne Kristo baali bakyolesa mu kifaananyi kugezesebwa kw’omunna omwekwekeddwa ogwali mu mukono gw’omulayika, ogwakkira wansi nga 11 September 2001. Kugezesebwa okubiri kwaddirira Kristo, era ne Danyeri. Okugezesebwa okw’okubiri kwe kwali mwe Danyeri n’abasatu abeesigwa baawangaza Katonda mu ndabika yaabwe. Okugezesebwa okwaddirira okw’emmere eri Kristo nako kyakiikirira ekitiibwa.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Awo Setaani n’amugamba nti, Bw’oba Mwana wa Katonda, lagira ejjinja lino lifuuke omugaati. Yesu n’amuddamu n’agamba nti, Byawandiikibwa nti, Omuntu taberawo ku mugaati gwokka, wabula ku buli kigambo kya Katonda. Awo Setaani n’amutwala ku lusozi oluwanvu, n’amulaga obwakabaka bw’ensi zonna mu kabanga. Setaani n’amugamba nti, Obuyinza buno bwonna n’ekitiibwa kyabyo nja kukikuwa; kubanga biweereddwa gye ndi, era buli gw’endyagala mmuwa. Kale bw’onsinza, byonna binaaba byo. Yesu n’amuddamu n’agamba nti, Dda emabega wange, Setaani; kubanga byawandiikibwa nti, Onosinzanga Mukama Katonda wo, era ye yekka gw’onoweerezanga. Matayo 4:3-8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Oluvannyuma lwa Kristo okuyita mu kigezo ku mmere, Sitaani n’alyoka amulaga era n’amusuubiza ‘ekitiibwa’ ky’obwakabaka bw’ensi zonna, naye Kristo yasalawo okugulumiza Kabaka w’abakabaka bonna. Aadamu ne Ewa baalemwa ekigezo ekisooka, ne mu bwangu ne bagezaako okwekweka amaaso gaabwe n’amakoola g’enkomamawanga, kubanga tebaakyalabisa ekitiibwa kya Katonda, ekyalabikanga ng’olugoye lw’ekitangaala lwe baali bambadde edda. Bwe Daniyeri n’abasajja abasatu abeesigwa baayita mu kigezo ky’emmere, ne baweebwa “obumanyi n’obukugu mu kuyiga kwonna n’amagezi gonna; era Daniyeri yalina okutegeera mu byolesebwa byonna n’ebiroto.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Baayita mu kugezesa okw’okubiri, okwali okukebera okw’okulabika, okwakolebwa Melzar. Mu byafaayo by’Abamillerite, obubaka bw’omumalaika ow’okubiri bwalaga enjawukana wakati w’abo abaakkiriza n’abo abaagaana obubaka bw’eddoboozi ‘eryeekaaba mu ddungu’, nga kiikirirwa William Miller. Mu by’obunnabbi, oluvannyuma omuvumenti gw’Abamillerite ne gufuuka ennyanga erabika era entuufu yokka ey’obuProtesitanti, ate abo abaagaana obubaka n’omuvumenti ne bafuuka bawala ba Loma. Baalondawo okulya emmere n’okunywa wayini wa Babulooni, mu kifo ky’ekitabo ekitono. Ku nkomerero y’emyaka esatu, Daniel n’ab’ekitiibwa baaleetebwa okulamuzibwa mu maaso ga Nebuchadnezzar.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Awo ku nkomerero y’ennaku kabaka ze yali alagidde nti babaleete, omukulu w’abasiyazi n’abaleeta mu maaso ga Nebukadduneeza. Kabaka n’ayogeragana nabo; era mu bo bonna tewaasangibwa yenna afaanana Danyeri, Kananira, Misaeri ne Azaliya; kyebava bayimirira mu maaso ga kabaka. Era mu nsonga zonna ez’amagezi n’okutegeera, kabaka ze yababuuzaako, yabasanga nga basinga emirundi kkumi abalogo bonna n’abannyonnyozi b’emmunyeenye abaali mu bwakabaka bwe bwonna. Era Danyeri yabeerayo okutuusa omwaka ogwasooka ogwa kabaka Kuulo. Danyeri 1:18-21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Danyeri n’abasajja abasatu ab’ekitiibwa baayita mu kigezo ky’ennaku “kkumi”, era oluvannyuma ne basangibwa nga ba magezi emirundi “kkumi” okusinga abalala bonna nga baayitamu ekigezo kyabwe eky’enkomerero.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Danyeri essuula esooka, kwe kusooka okwogerwako ku bubaka bw’omubaka w’omu ggulu ow’olubereberye mu kitabo ekirimu ebitabo bya Danyeri n’Okubikkulirwa. Kirinamu obubonero obufaanagana ddala n’omubaka w’omu ggulu ow’olubereberye owa Okubikkulirwa essuula kkumi nnya. Kiwagira amazima agaasooka okwogerwako mu kitundu ekyasooka eky’Okubikkulirwa, kubanga Nebuukadneza yawa obubaka eri Ashpenaz, eyalyoka abuweereza Melzar, eyaddamu n’ayogeragana ne Danyeri. Kitaffe yawa obubaka eri Kristo, eyalyoka abuweereza Gabriel, eyaddamu n’ayogeragana ne Yokaana.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Obubaka obutuusibwa, era obuli kaakano nga buggyibwako ekisibo, bulaga enkola Kitaffe gy’akozesa okuwa obubaka eri ekkanisa ye. Ekisooka Kitaffe ky’alondawo okulaga eri ekkanisa ye ye nkola y’okugezesa mu bitundu bisatu ey’abamalayika basatu. Ekigambo kya Katonda eky’obunnabbi kinyonyodde bulungi nnyo engeri eno mu nnyiriri nnyingi z’obunnabbi, era n’omu byafaayo by’Abamillerite. Eby’amazima bino bye bitundu eby’omugaso ennyo eby’omanna omwekeddwamu eryaali mu mukono gw’omumalayika, bwe yakka ku Septemba 11, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Tekisoboka okwetaba mu kigezo eky’okubiri, era n’olwekyo n’okuyitamu, singa tooyise mu kigezo ekisooka. Amazima gano gaalabisibwa bulungi mu byafaayo bya Kristo n’Abamillerite. Danyeri essuula ey’okubiri kye kigezo eky’okubiri, mu kyo nga Mwannyinaffe White bw’agamba, ‘eby’omu maaso eby’obutaggwaawo byaffe bijja okusalwawo.’ Era agamba nti kye kigezo kye tulina ‘okuyitamu, nga tetunnasibwako akabonero.’ Ekigezo ekyo kati kiri kumpi okuggwa.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Essuula ey’okubiri eya Danyeri eyogera ku kigezo eky’ekifaananyi ky’ensolo, era kisaanidde ddala nti essuula eyo eyogera ku kifaananyi ekinene, era kyali bwe kityo kubanga Danyeri yali ayise mu kigezo ky’ebyokulya era yawaiddwa omukisa okubeera emirundi kkumi okusinga mu ‘kumanya’ n’‘amagezi’, n’asobola okutegeera nti kyali kigezo. Nga bwe kiri mu kulabula ku kigezo okuli mu biwandiiko bya Ellen White, ekigezo eky’ekifaananyi mu Danyeri essuula ey’okubiri kye kigezo ekiraga ebyavaamu eby’obulamu oba okufa.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Olw’ensonga eno kabaka n’asunguwala nnyo era n’ayitira mu busungu, n’alagira okutta ab’amagezi bonna ab’e Babulooni. Era ekiragiro ne kifulumizibwa nti ab’amagezi battibwe; ne banoonya Danyeri ne banne okubatta. Danyeri 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Waliwo n’ensonga endala entonotono ez’obunnabbi eziri mu kitabo kya Danyeri essuula esooka ze twetaaga okubikwatako, era tujja kweyongera ku nsonga ezo mu kiwandiiko ekiddako.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> Nalaba ekibiina nga kikuumiddwa bulungi era kiyimiridde n’obunywevu, nga tebaawagira n’akatono abo abagezaako okutabangula okukkiriza okwateekebwawo mu kibiina. Katonda yabatunuulira n’okubasiima. Nnalagibwa emitendera esatu—obubaka bwa malayika ow’okusooka, ow’okubiri, n’ow’okusatu. Omalayika eyantambuliranga nange n’agamba nti, ‘Obulabe eri oyo anaggyamu akabuye oba n’okukankanya epini ku bubaka buno. Okutegeera okutuufu ku bubaka buno kwa mugaso ogw’obulamu ennyo. Ebyenkomerero by’emmeeme bisinziira ku ngeri gye bikkirizibwa.’ Naddiziddwaako okuyitibwa mu bubaka buno, ne ndaba engeri abantu ba Katonda gye baafunira obumanyirivu bwabwe nga babugulidde omuwendo omukulu. Baabufunira mu kubonaabona kungi n’entalo ez’amaanyi ennyo. Katonda yabatambuliza ku mutendera ku mulala, okutuusa lwe yabateeka ku mpalatifoomu ennywevu, eritakyusika. Nalaba abantu ku muntu ku muntu nga basemberera empalatifoomu ne bakebera omusingi. Abamu ne basanyuka ne bayimiriraako amangwago. Abalala ne batandika okunenyeza omusingi. Baayagala gutererezebwe, nga bwe baateesa nti bwe kityo empalatifoomu ejja kuba entuukirivu okusinga, n’abantu babeera basanyufu okusinga. Abamu ne bavayo ku mpalatifoomu okugikebera, ne bategeeza nti yateekebwawo bubi. Naye nnalaba nti abasinga obungi baayimirira ku mpalatifoomu nga banywevu, ne bawabula abo abaabadde bavuddemu okulekera awo okwemulugunya; kubanga Katonda ye Muzimbi Omukulu, era baali balwana naye. Ne bajjukira emirimu egy’ekyewuunyo gya Katonda egyabaleeta ku mpalatifoomu ennywevu, era nga bonna wamu ne bayimusa amaaso gaabwe eri eggulu, ne mu ddoboozi ddene batendereza Katonda. Kino kyakosa abamu ku abo abaali bemulugunya ne bava ku mpalatifoomu, ne baddayo, nga balina amaaso ag’obuwombeefu, ne bayimiriraako nate.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Nnalagirwa okudda emabega eri okulangirirwa okw’okujja okusooka kwa Kristo. Yokaana yatumwa mu mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo lya Yesu. Abo abagaana obujulizi bwa Yokaana tebaaganyulwa mu kuyigiriza kwa Yesu. Okujeemera kwabwe obubaka obwategeeza okujja kwe kwabateeka mu mbeera gye baatayinza mangu kuwaniriza obujulizi obw’amaanyi ennyo obulaga nti Yye Masiya. Sitaani yaluŋŋamya abo abaagaana obubaka bwa Yokaana okweyongerayo, okutuuka n’okugaana era ne bakomerera Kristo ku musaalaba. Mu kukola bino, baateeka be bennyini mu mbeera gye bataayinza kufuna omukisa ku Lunaku lwa Pentekooti, ogwandibadde gubayigiriza ekkubo eriyingira ewatukuvu ery’omu ggulu. Okuyulika kw’eggigi ery’omu yeekaalu kwalaga nti ebiweebwayo n’ebiragiro eby’Abayudaaya tebyandikyakkirizibwa nate. Ekiweebwayo ekikulu kyali kiweereddwa era ne kikirizibwa, era Omwoyo Omutukuvu eyaserengeta ku Lunaku lwa Pentekooti yaggya emitima gy’abayigirizwa okuva ewatukuvu ery’ensi n’agitwala ewatukuvu ery’omu ggulu, Yesu we yayingira n’omusaayi gwe, okubafukako abayigirizwa be emikisa egy’okufaasaanyizibwa kwe. Naye Abayudaaya baasigalira mu kizikiza kyonna. Baafiirwa omusana gwonna gwe baandibadde bafunye ku nteekateeka y’obulokozi, era ne beeyongera okwesiga ebiweebwayo byabwe n’ebiweewo ebitaliiko mugaso. Ewatukuvu ery’omu ggulu lyaddira mu kifo ky’ery’ensi, naye tebaamanya ku kukyuka kuno. Noolwekyo tebaasobola kuganyulwa mu kusabirira kwa Kristo mu kifo ekitukuvu.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> Bang’i balaba n’entiisa ku ngeri Abayudaaya gye baakwatamu mu kugaana n’okukumira Kristo ku musaalaba; era bwe basoma ebyafaayo eby’okunyoomerwa n’okutulugunyizibwa kwe, balowooza nti bamwagala, era nti tebandimugaanye nga Peetero bwe yamugaana, newaakubadde okumukomerera ku musaalaba nga Abayudaaya bwe baamukola. Naye Katonda asoma mu mitima gy’abantu bonna, aleese mu kugezebwa okwagala kwa Yesu kwe baayogeranga nga balina. Eggulu lyonna lyalondoola n’obwagazi obusukkiridde engeri obubaka bw’omulaika asooka gye bwayanirizibwa. Naye bangi abeeyita nti baagala Yesu, era abasuula amaziga bwe basomanga ebyafaayo by’Omusalaba, baasekerera amawulire amalungi ag’okudda kwe. Mu kifo ky’okwaniriza obubaka n’essanyu, baalagira nti bwalimba. Baakyawa abo abaayagalanga okulabika kwe era ne babaggalira ebweru w’amakanisa. Abo abagaanye obubaka obwasooka tebaayinza kuganyulwa ku bwa bbiri; so tebaaganyulwa ku kukaaba okw’omu ttumbi lw’ekiro, okwali okubategekera okuyingira wamu ne Yesu mu kukkiriza mu Ekifo Ekisinga Obutukuvu eky’omu yeekaalu ey’omu ggulu. Era mu kugaana obubaka ebyo ebibiri ebyasooka, bazikkeeredde okutegeera kwabwe okutuusa ne batalaba musana gwonna mu bubaka bw’omulaika ow’okusatu obulaga engeri ey’ingira mu Ekifo Ekisinga Obutukuvu. Nnalaba nti nga bwe Abayudaaya baakomerera Yesu ku musaalaba, bwe batyo amakanisa ag’erinnyo lyokka gaakomerera ku musaalaba obubaka buno, ky’evuddeko tebalina bumanyi bw’enganzi y’ekkubo ery’ingira mu Ekifo Ekisinga Obutukuvu, era tebasobola kuganyulwa mu kusabirira kwa Yesu eyo. Nga bwe baali Abayudaaya abaweerangayo ebiweebwayo ebitaliiko mugaso, nabo bawaayo essaala zaabwe ezitaliiko mugaso eri ekisenge Yesu kye yavuuddeko; era Sitaani, ng’asanyuse olw’obulimba buno, yeeyambaza engeri ey’eddiini, n’akulembera ebirowoozo by’abo abeeyita Abakristaayo gy’ali, ng’akolera mu maanyi ge, n’obubonero bwe n’ebyamagero eby’obulimba, okubanyweza mu mutego gwe. Ebyawandiikibwa Ebyasooka, 258-261.

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