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# The Book of Daniel - Number Ten

Ekitabo kya Danyeri - Ennamba ey’ekkumi

The Process

Enkola

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Mu kitabo kya Danyeri essuula esooka, Danyeri yatwalibwa mu buwaŋŋanguse obw’emyaka nsanvu Yeremiya bwe yabula, era n’abeerawo okutuusa mu mwaka ogwasooka ogwa Kuulo.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Era Danyeri n’abeerawo okutuusa mu mwaka ogw’olubereberye ogwa kabaka Cyrus. Danyeri 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Noolwekyo, Danyeri yabeerawo okumala emyaaka nsanvu egy'obuddu byonna, okutuusa lwe waava ekiragiro ekyakkiriza okudda kw'Isirayiri ey'edda okuddamu okuzimba n'okuzzaawo Yerusaalemi.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, 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. Ezra 1:1.

> Mu mwaka ogwasooka ogwa Cyrus, kabaka wa Buperusi, okusobola okutuukirizibwa ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, Mukama n’azuukiza omwoyo gwa Cyrus, kabaka wa Buperusi, n’alangirira mu bwakabaka bwe bwonna, era n’akiwandiisa, ng’agamba nti. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Noolwekyo Daniel ye kabonero k’enkola y’okugezesebwa ey’abantu 144,000 eyatandika nga September 11, 2001, era egenda mu maaso okutuusa ku “ekiragiro,” ekiranga okuyitibwa okuva mu Babulooni.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Mufulume mu ye, mmwe abantu bange, mulemenga okutaba wamu mu bibi bye, era mulemenga okutuukibwako ebikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Okubikkulirwa 18:4-5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Emyaka nsanvu egy’obuddu gy’ekiseera eky’okugezesebwa n’okutukuzibwa ky’abantu 144,000. Ku Septemba 11, 2001, Kitalo eky’okusatu eky’Obusiraamu kyatuuka. Kino kitegeerekebwa bokka abakkiriza amazima g’omusingi g’Obudiventisiti. Kitalo ekisooka ne Kitalo eky’okubiri byombi abalubereberye baabyategeera mu butuufu nti bya Obusiraamu. Ku bipande by’abalubereberye byombi eby’omwaka gwa 1843 n’eby’omwaka gwa 1850, ebyawagirwa Ellen White, era bitegeerwa ng’okutuukirizibwa kwa Habakkuku essuula ey’okubiri, Obusiraamu bulondeddwa ng’ekondeere ery’okutaano n’ery’omukaaga. Amakondeere asatu agasembayo ge amakondeere g’ekitalo.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Bwe wabaawo amakondeere ag'akabi asatu, era ng'agasooka n'ag'okubiri ga Isilamu, kyangu nnyo okutegeera nti ekkondeere ly'akabi ery'okusatu n'eryo lye Isilamu. Mu kufaanana Isilamu ng'amakondeere ag'akabi, ekimu ku bintu ebirimu kwe kukomekebwa kwago, oluvannyuma ne gasumululibwa. Sista White ategeeza nti empewo ennya ez'Okubikkulirwa essuula ey'omusanvu, ziri ng' 'embalaasi enyiivu,' ey'anoonya 'okwesumulula' era 'okuleeta okufa n'okuzikiriza' mu mugongo gwaayo.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Tunaabaka ddala ku lusegere lw’ensi ey’obutaggwaawo? Tunaabeera ab’obunafu, ab’obuzikivu, era abafu? Ayi, singa mu makanisa gaffe tubeerenga n’Omwoyo wa Katonda n’omukka gwe, ng’abifuuyira mu bantu be, balyoke bayime ku bigere byabwe era babeere balamu. Twetaaga okutegeera nti ekkubo kitono, era oluggi lutono. Naye nga tuyita mu luggi olutono, obugazi bwalwo tebuliiko mugero.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Bamalayika bana abaziyiza empewo ennya be baziyiza “embalasi ennyiivu” ey’obunnabbi bwa Bayibuli eletawo okufa n’okuzikiriza. Mu Okubikkulirwa essuula mwenda, awategeezebwa amakondeere ag’ekibonoobono agasooka n’ag’okubiri, waliwo kabaka ategeezebwa. Ategeezebwa mu Okubikkulirwa 9:11.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Era baalina kabaka ali waggulu waabwe, ye malayika w’ekisasi ekitalina wansi; erinnya lye mu Lwebbulaniya lye Abaddon, naye mu Lugiriki lye Apollyon. nga ali waggulu waabwe. Okubikkulirwa 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Erinnya, era n’olwekyo enkula ya kabaka w’Isiraamu, lye Abaddon mu Olwebbulaniya era Apollyon mu Oluyonaani. Mu Endagaano Enkadde n’Empya zombi, nga ziyimiririzibwa mu Olwebbulaniya n’Oluyonaani, enkula y’Isiraamu esangibwa mu makulu g’amannya gano gombi. Mu bigambo byombi amakulu gaabyo ge “okufa n’okuzikiriza.” Mukyala White agamba nti “embalaasi enyiize” gye bamalayika bana bagiyiza, nga 144,000 bateekebwako akabonero, efuba okwewulula era eleeta “okufa n’okuzikiriza” mu kkubo lyayo.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Okwogerwako okwasooka mu Ebyawandiikibwa ku Islaamu kwe ku Isumaeri, taata w’abo abagoberera eddiini ya Islaamu. Mu kwogerwako okwo okwasooka, amanyiddwa nti ye musajja ow’ensiko, era ekigambo ekivvunulwa nti “ow’ensiko” kitegeeza “endogoyi ey’Obuwarabu ey’ensiko.” Okwogerwako okw’obunnabbi okwasooka ku Islaamu kwalambibwa ng’akabonero k’ekika ky’embalaasi, era embalaasi gye baakozesa aba pioniya okulaga Islaamu ey’ennaku esooka n’ey’okubiri ku bipande bibiri ebitukuvu. Empewo ennya ez’Okubikkulirwa ekitundu omusanvu zisibiddwa, oba “zikomezeddwa,” okutuusa Katonda lw’anaateekangako akabonero ku bantu be. Enkola y’okuteekako akabonero ku 144,000 ye n’enkola y’okugezesa era n’ey’okutukuzibwa.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Ebifaananyi byonna eby’obunnabbi bino byeraga mu kutwalibwa kwa Danyeri mu busibe okumala emyaka ensanvu, nga bitandika ne Yekoyakimu, ekifaananyi eky’okugabwa amaanyi kw’obubaka obwasooka, okutuusa ku ‘kiragiro’ ekiyita abasajja n’abakazi okuva e Babulooni. Okuziyizibwa n’oluvannyuma okuyimbululwa kw’Obusiraamu kye kikula ky’obunnabbi ku Obusiraamu, nga Obusiraamu kiragibwa ng’akafaananyi mu bubaka bw’obunnabbi bwa Bayibuli.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Bwe baziyita “empewo ennya”, ziziyizibwa ng’abaddu ba Katonda bateekebwako akabonero. Ku ntandikwa ya Woe ey’okubiri, mu bunnabbi bw’ebbanga bw’emyaka 391 n’ennaku 15 obwatuukirizibwa ku lunaku lwa 11 ogw’omunaana, omwaka gwa 1840, bamalayika bana, abaakiikiriranga Isilamu ya Woe ey’okubiri, “baasumululibwa.” Ku nkomerero y’obunnabbi obwo, “baaziyizibwa.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Ng’agamba malayika ow’omukaaga eyalina ekikondeere nti, Sumulula bamalayika bana abaasibiddwa mu mugga omukulu Efurati. Era bamalayika bana ne basumululwa, abaali baategekeddwa ku ssaawa emu, n’olunaku lumu, n’omwezi gumu, n’omwaka gumu, okutta ekitundu ekya ssatu ky’abantu. Okubikkulirwa 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Ku lwa 11, Sseputemba 2001, obubaka obwasooka mu byafaayo by’emitwalo kkumi n’ennya n’enkumi nnya bwaweebwa amaanyi, nga Obusiraamu bw’ekibonoobono eky’okusatu “bwaasumululwa.” Naye amangu ddala ne “buziyizibwa.” Sister White annyonnyola lwaki kino kyabaawo, naye okusooka tujjukire nti ekigendererwa ky’Obusiraamu mu kwogerwako okwasooka mu Baibuli kyali okusunguwaza amawanga, kubanga omukono gwa Ishmael gulina okuba nga gulwanyisa buli muntu, era n’omukono gwa buli muntu gulina okuba nga gulwanyisa Obusiraamu.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, ojja kuzaala omwana w’obulenzi, era omutuume erinnya lye Isimaeri; kubanga Mukama awulidde okubonyaabonyezebwa kwo. Era aliba omusajja w’ensiko; omukono gwe guliba ku buli muntu, n’omukono gwa buli muntu guliba ku ye; era alibeera mu maaso ga baganda be bonna. Olubereberye 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Ekigendererwa kya Islamu mu obunnabbi bwa Baibuli kwe kuyunga amawanga gonna wamu okulwanyisa Islamu, nga tekannaba Mawanga Amagatte okutuusa obusungu bwabwe ku bakuuma Ssabbiiti. Ku lunaku lwa 11 Sseputemba 2001, buli oyo ategeera 9/11 nga lulaga okutandika kw’okuddamu ensengeka y’ebintu ebyaliwo mu kiseera ky’aba Millerite, afuuse nga “Danyeri” bwe yatwalibwa e Babulooni okumala emyaka nsanvu. Yekoyakimu alambulula entandikwa y’omulimu ogw’okukemebwa ogwo, era Islamu ey’obubonaabona obw’okusatu ne eyimbulwa, naye amangu ddala ne efunwako ekkomekko, Katonda asobole okusindikiza abantu be.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Okulaba kuno kwaweebwa mu 1847, mu kiseera we waaliwo batono ddala ku baganda b’Abadiventisiti abaakwatanga Ssabbiiti, era ne mu abo batono ddala be baalowoozanga nti okugikwatamu kulina obukulu obumala okussaawo ensalo wakati w’abantu ba Katonda n’abatakkiriza. Kati okutuukirira kw’okulaba okwo kutandise okulabika. ‘Entandikwa y’ekiseera eky’okubonaabona,’ nga bwe kijulirwa wano, tekyogerera ku kiseera ebikolimo lwe bitandika okufukibwa, wabula ku kiseera kitono nnyo nga tebinnaba kufukibwa, Kristo nga ali mu Watukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi guggalawo, ennaku n’obutabanguko bijja ku nsi, amawanga galikuba obusungu, naye galikomezebwanga okusobola obutaziyisa omulimu gwa malayika ow’okusatu. Mu kiseera ekyo ‘enkuba ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okujja, okuwa amaanyi eddoboozi ery’amaanyi erya malayika ow’okusatu, era okutegeka abatukuvu okuyimirira mu kiseera we ebikolimo musanvu eby’enkomerero bijja kufukibwa.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Emyaka nsanvu gya Danyeri gyatandika nga September 11, 2001 bwe Buisiraamu bweyambulwa ne busunguwaza amawanga nga bukuba mu ngeri ey’akamangu era etategerekese ekisolo eky’ensi eky’Okubikkulirwa essuula 13. Oluvannyuma Buisiraamu ne bukomekebwa, okusobola okumaliriza omulimu ogw’omulayika ow’okusatu. Omulimu ogw’omulayika ow’okusatu kwe kuteekako akabonero ku bantu ba Katonda, era bwe gwatandika ku September 11, 2001, Emvula ey’enkomerero yatandika ‘okufukiza’. Danyeri essuula esooka eraga enkola y’okukemebwa kw’abantu 144,000, ng’eyatangirira ku September 11, 2001, era nga eyongera okutuusa ‘ddoboozi’ ery’okubiri ery’Okubikkulirwa essuula 18 lwe liyita ekisibo ekirala kya Katonda okuva e Babulooni. Noolwekyo Danyeri ayimiririra abantu abali kaakano mu bufungwa bw’omwoyo, okutuusa ddala ku nkomerero y’enteekateeka y’okukemebwa. Okumalirizo kw’ekiseera ky’okukemebwa mu Danyeri essuula esooka kuyitibwa ‘enkomerero y’ennaku’.

> 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. Daniel 1:18–20.

> Awo ng’ennaku kabaka ze yali agambye okuba nga baletebwa zimaze, omukulu w’abasiyazi n’abaleeta mu maaso ga Nebuchadnezzar. Era kabaka n’ayogeragana nabo; era mu bonna tewaasangibwa afaanana Daniel, Hananiah, Mishael, ne Azariah; bwe kityo ne bayimirira mu maaso g’kabaka. Era mu buli nsonga ey’amagezi n’okutegeera kabaka ze yababuuzako, yabasanga nga balungi emirundi kkumi okusinga abalogo bonna n’abalabi b’enyenye abaali mu bwakabaka bwe bwonna. Daniel 1:18-20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Ekigeragezo eky’okusatu, ekyeyimirira ng’ekigeragezo eky’obunnabbi eri Danyeri n’abasatu ab’ewaanyi, kyali nga baasalirwa omusango Nebukadduneeza, ne basangibwa nti “baali emirundi kkumi okusinga abalaguzi n’abalabi bonna abaali mu bwakabaka bwe bwonna.” Ekigeragezo eky’okusatu kiyimirizibwa mu kusala omusango, era okusala omusango kwabaawo ku “enkomerero y’ennaku.” Mu kitabo kya Danyeri, “enkomerero y’ennaku” ye gye Danyeri ayimirira mu mugabo gwe.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> 'Abangi balitukuzibwa, ne balifuulibwa abeeru, era baligezebwa; naye ababi banaakola obubi: so tewali ku babi alitegeera; naye ab’amagezi balitegeera.... Abeereddwa omukisa oyo alindiririra n’atuuka ku nnaku lukumi mu bikumi bisatu mu amakumi asatu mu ttaano. Naye ggwe (Daniel) genda mu kkubo lyo okutuusa ku nkomerero: kubanga oliwummula, era oliyimirira mu mugabo gwo ku nkomerero y’ennaku.'

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> Ekiseera kituuse Daniyeri okuyimirira mu mugabo gwe. Ekiseera kituuse ekitangaala ekyamuweebwa okugenda mu nsi nga tekibangawo bwe kityo. Abo Mukama be abakoleddeko bingi bwe banaatambula mu kitangaala, okumanya kwabwe ku Kristo n’obunnabbi obumukwatako kunaayongera nnyo, nga bwe basemberera okuggwaawo kw’ebyafaayo by’ensi eno. Okunnyonnyola kwa Baibuli kw’Abadiventisti Ab’Olunaku olw’Omusanvu, Volyumu 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Sister White agattanya ‘enkomerero y’ebiro’ n’omutendera gw’okutukuza ogwogerwako mu Danyeri essuula ey’ekkumi n’abiri, olunyiriri olw’ekkumi. Akozesa emirundi mingi olunyiriri olw’ekkumi wamu n’ ‘enkomerero y’ebiro’ ey’olunyiriri olw’ekkumi n’asatu.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> 'Abangi balitukuzibwa, ne balifuulibwa abeeru, era baligezebwa; naye ababi banaakola obubi: so tewali ku babi alitegeera; naye ab’amagezi balitegeera.... Abeereddwa omukisa oyo alindiririra n’atuuka ku nnaku lukumi mu bikumi bisatu mu amakumi asatu mu ttaano. Naye ggwe (Daniel) genda mu kkubo lyo okutuusa ku nkomerero: kubanga oliwummula, era oliyimirira mu mugabo gwo ku nkomerero y’ennaku.'

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> Danyeri leero ayimiridde mu mugabo gwe, era ffe tulina okumuwe ekifo ayogere eri abantu. Obubaka bwaffe bulina okugenda mu maaso nga ettabaaza eyaka. ‘Mu biro ebyo Mikaeri, omulangira omukulu, awemulira abaana b’abantu bo, alyimirira; era walibaawo ennaku z’ennaku zitalangawo okuva lwe wabaawo eggwanga okutuusa mu biro ebyo; era mu biro ebyo abantu bo balirokoka, buli asangibwa ng’awandiikiddwa mu kitabo. Era bangi ku abo abebase mu vvu w’ensi balizuukuka, abamu mu bulamu obutaggwaawo, n’abamu mu nsonyi n’obunyoomo obutaggwaawo. Era abagezi balimurika ng’obugumu bw’eggulu; n’abo abakomyawo abangi mu butuukirivu baliba ng’emmunyeenye emirembe n’emirembe.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> Ebigambo bino biraga omulimu gwe tulina okukola mu nnaku zino ez’enkomerero. Tetuzuukuse naakiri ku kigero ky’ekitundu. Tetulina maanyi ag’obwetaavu okutuukiriza omulimu oguteekwa okukolebwa. Tulina okuddamu okubeera abalamu, era twegatte mu bumwe. Kati, kaakano ddala, tulina okuyimirira mu mbeera mwe okwenenya n’okusonyiyibwa binaabeera ebirabika ennyo mu mulimu gwaffe. Tekirina kubawo kuyomba. Kikereere nnyo okukwatagana ne Setaani mu mulimu gwe ogw’okuziba amaaso. Kikereere nnyo okuwulira emyoyo egisendasenda n’enjigiriza z’abadayimooni.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> Ndiweereddwa okugamba nti Omwoyo Omutukuvu bw’awa ennimi n’okwogerera, tuliraba omulimu gukolebwa ogufaanagana n’ogwakoleddwa ku lunaku lwa Pentekooti. Abakiikirira Kristo balikola nga bakozesa amagezi. Tewalibawo muntu omu wano n’omulala eyo ng’anoonya okumenyaamenya n’okuzikiriza.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> 'Nga tekinnavaayo kiragiro, nga olunaku telunnayita ng'ebikukutu by'emmere, nga obusungu obukambwe bwa Mukama tebulunnajja ku mmwe, nga olunaku olw'obusungu bwa Mukama tebulunnajja ku mmwe, munoonye Mukama, mmwe mwenna abakkakkamu ab'ensi, abakoze ekiragiro kye; munoonye obutuukirivu, munoonye obukkakkamu: wenda munaakwekebwa ku lunaku olw'obusungu bwa Mukama.' Australian Union Conference Record, Machi 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Okuteekebwako akabonero kw’abantu emitwalo kkumi na nnya n’enkumi nnya, ekifaananyizibwa mu myaka nsanvu egy’obuddu bwa Daniyeri e Babulooni, kulagiddwa mu kitabo kya Daniyeri, essuula ey’ekkumi n’ebiri, olunyiriri olw’ekkumi. Olunyiriri olwo lulina akabonero k’amazima kubanga lulaga emitendera esatu egy’ebiranga by’ekigambo ky’Olwebbulaniya “amazima.” Abangi balyeyonja, balifuulibwa abeeru, era oluvannyuma baligezebwa. Daniyeri n’abasajja abasatu abeesigwa baayonjebwa olw’okutya Katonda mu ssuula esooka, kubanga basalawo obutaliirya emmere ey’e Babulooni. Oluvannyuma baalabika bulungi okukira era nga bakkakkanye mu mubiri okusinga abo abaalya emmere ey’e Babulooni. Endabika yaabwe yali obutuukirivu bwa Kristo, obwo bwe byambalo ebyeru. Oluvannyuma ne bagezebwa bwe baayingira mu musango gwa Nebukadduneeza, ku nkomerero y’ennaku.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Ku "nkomerero y’ennaku," lwe Danyeri ayimirira "mu ky’omugabo kye", "okumanya ku Kristo n’obunnabbi obumukwatako kujja kweyongera nnyo" eri abantu ba Katonda. Nebukadduneeza yategeera nti mu "bintu byonna eby’amagezi n’okutegeera," Danyeri n’abasajja basatu ab’ekitiibwa "baasangibwa" nga "bali emirundi kkumi okusinga" abalogo n’abalaguzi b’emmunyeenye bonna abaali mu bwakabaka bwe bwonna.

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Essuula esooka eya Danyeri eyoleka ebintu abantu 144,000 bye bayitamu; bano bayitamu ekigezo mu bitundu bisatu. Ng’oyogerako ku ngeri eyo, Muganda waffe White agamba nti, “Ebigambo bino byoleka omulimu gwetusaanidde okukola mu nnaku zino ez’enkomerero. Tetuzukuse na nusu. Tetulina maanyi ag’ekyetaago ddala okutuukiriza omulimu oguteekwa okukolebwa. Tuteekwa okuzuukira, twegatte. Kati, kaakano ddala, tuteekwa okuyimirira mu mbeera mwe okwenenya n’okusonyiyibwa binaabanga ebirabika ennyo mu mulimu gwaffe. Tewalina kubeerawo kulwanagana.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Omutendera ogw’okugezesa ogutwala ku “enkomerero y’ennaku,” gutwala ku kuzuukira kw’abajulizi babiri mu Okubikkulirwa essuula kkumi n’emu. Omulimu gwe tulina okukola kaakano kwe okukkiriza obubaka bwa September 11, 2001 era tuzuukuke, nga bwe kiriikirirwa amagumba amannyogovu agafu. “Tulina okujja mu bulamu, tuyingire mu bugatte.” Bwe tukikola, ebyewuniikiriza eby’omulimu gwaffe bijja kuba “okwenenya n’okusonyiyibwa.” Ekintu ekyewuniikiriza eky’omulimu gwaffe kiyimiriddwa Danyeri mu ssuula mwenda, lwe asaba essaala eya Leviitiko amakumi abiri mu mukaaga, ng’asaba okusonyiyibwa ebibi bye n’ebibi bya bajjajja be, era ng’akkiriza nti abadde atambulira mu kwawukana ne Katonda okuva mu kwenyiga okw’alaga entandikiro y’ekiseera eky’okulindirira ku July 18, 2020. Alina n’okukkiriza nti Katonda naye abadde atambulira mu kwawukana naye mu kiseera kye kimu. Danyeri ayimiririra abo abayise mu buwaŋŋanguse bwa “myaka nsanvu,” okuva ku July 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Emyaka nsanvu giyimirira "mirundi musanvu" mu Eby’Abaleevi amakumi abiri mu mukaaga. Ekitabo ky’Ebyafaayo kitutegeeza nti emyaka nsanvu gyali ekiseera mwe ettaka "lyandisanyukira" Ssabbiiti zaalyo, ze lyaali terikirizibwa kuzesanyukiramu olw’okujeema kwa Isirayiri ey’edda eri endagaano eya Eby’Abaleevi amakumi abiri mu etaano.

> 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. 2 Chronicles 36:21.

> Okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yawummula essabbiiti zaayo: kubanga ennaku zonna ez’okukalira kwayo yawummulanga essabbiiti, okutuukiriza emyaka ensanvu. 2 Ebyafaayo 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Ng’akabonero k’eddungu ery’obunnabbi, “ennaku ssatu n’ekitundu” ez’abajulizi babiri mu Okubikkulirwa omutwe ogw’ekkumi n’emu abaali bafudde mu luguudo oluvannyuma lwa Julaayi 18, 2020, kye kabonero ky’“emyaka nsanvu”, era ate kye kabonero ky’“emirundi musanvu”. “Ku nkomerero y’ennaku,” kye kabonero ky’enkomerero y’ennaku z’obunnabbi ezasibwa mu kitabo kya Danyeri.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Mu 1798, ekitabo kya Danyeri kyabikkulibwa, era Danyeri n’ayimirira ku mugabo gwe, ng’ateeseteese okutuukiriza ekigendererwa kye.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> "Bwe Katonda awa omusajja omulimu omw'enjawulo gw'akola, alina okuyimirira mu mugabo gwe n'ekifo kye nga Daniyeri bwe yakola, ng'ategefu okuddamu okuyitibwa kwa Katonda, ng'ategefu okutuukiriza ekigendererwa kye." Manuscript Releases, Voliyumu 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Nga 22, Okutobba 1844, mu kutuukiriza Danyeri essuula munaana, olunyiriri olw’ekkuminanya, ekitabo kya Danyeri ne kiyimirira nate mu mugabo gwakyo. 1798 ne 1844 ze nkomerero z’obusungu obwasooka n’obw’okubiri, era n’olwekyo ne biraga enkomerero y’‘ebbanga musanvu.’ ‘Enkomerero y’ennaku’ mu kitabo kya Danyeri ke kifaananyi ky’okukkoma kw’obuddu okulagibwa mu ‘ebbanga musanvu.’ Mu Danyeri essuula ennya, Nebukadduneeza yabeera ng’ekisolo nga ‘ebbanga musanvu’ lyamuyitako. Ku ‘nkomerero y’ennaku,’ obwakabaka bwe n’amagezi ge ne bizzibwa gy’ali.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Era ku nkomerero y’ebiro, nze Nebukadduneeza ne nnyimusa amaaso gange eri eggulu, n’okutegeera kwange ne kunzibukira; ne nnatendereza Oyo Ali Waggulu Ennyo, ne mmugulumiza ne mmussa ekitiibwa, Oyo abeera emirembe gyonna, kubanga obufuzi bwe butaggwaawo, n’obwakabaka bwe buli okuva ku mulembe okutuuka ku mulembe: Era abo bonna abatuula ku nsi balabibwa ng’ekintu si kintu: era akola ng’okwagala kwe mu ggye ly’omu ggulu, ne mu abo abatuula ku nsi: so tewali asobola okuziyiza omukono gwe, newakubadde okumugamba nti, Okola ki? Mu kiseera kye kimu amagezi gange ne gankomako; era olw’ekitiibwa ky’obwakabaka bwange, ekitiibwa kyange n’ekitiisa ne binkomako; abateesa bange n’abakungu bange ne bansaka; ne nsimbibwa nate mu bwakabaka bwange, era obugulumivu obusingako ne bwongerwako gye ndi. Danyeri 4:34-36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Okukoma kw’ekiseera eky’okuteekebwako akabonero kw’abo 144,000 kulagibwa ng’ "enkomerero y’ennaku," era bwe kityo kiyimirira enkomerero mu ngeri ey’akabonero ey’ "emyaka nsanvu" era n’ey’ "ebiseera musanvu." Mu kiseera ekyo, "okwenenya n’okusonyiyibwa" bijja kuba ebiranga by’omulimu gw’abo abaali bafudde edda ku kkubo eriyita mu kiwonvu ky’amagumba amakalu ag’abafu.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Ekirabika ku mulimu gw'okwenenya gw'abantu 144,000 kiyimiriziddwa mu Ezekyeri essuula mwenda, ng'eky'okukungubaga n'okukaaba. Bwe abantu ba Katonda batula ne balekawo ebibi byabwe eby'obwannannyini, bwe bakkiriza nti baddiddemu ebibi bimu eby'abajjajja baabwe, bwe baleka okwenyumiriza mu ndowooza zaabwe ne bakkiriza nti bambadde batambulira mu ngeri ewakanya Katonda, era nti naye abadde abatambulira mu ngeri ewakanya nabo okuva lwe yatuuka ekiseera eky'okulindirira nga July 18, 2020, olwo balisangibwa nga balina amaanyi g'obunnabbi agisinga ago ag'abalala bonna abeeyita ab'amagezi mu bwakabaka 'emirundi kkumi'.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Omulimu gw’okuteekebwako akabonero gwatandika n’okuyimbulwa, oluvannyuma n’okukomyebwa kw’Obusiraamu. Omulimu ogwo gukoma nga bwe gwatandika, Obusiraamu bwe buyimbulwa nate. Buyimbulwa ku nkomerero y’ennaku z’ekiseera ky’okuteekebwako akabonero, ekyo eri Daniyeri kyali ekiragiro kya Cyrus ekyayita abantu okuva mu Babulooni. Weyo, ku nkomerero y’ennaku z’okutukuza, ku musango ogw’ "ekiragiro" ky’etteeka lya Sande mu Amerika ey’Obumwe, abeesigwa banaasangwa nga balina amaanyi g’obunnabbi ag’okusukkira "emirundi kkumi".

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> Oteeka okujja kwa Mukama kure nnyo. Nnalaba enkuba ey’enkomerero ng’ejja nga [mangu nga] enduulu ey’essaawa ya ttumbi, era nga n’amaanyi emirundi kkumi. Spalding ne Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Tujja kutandika okwekenneenya Danyeri essuula ey’okubiri mu kiwandiiko ekiddako.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> "Buno bwali okukoowoola ku ssaawa ya ttunda, obwawawanga amaanyi obubaka bw’omumalayika ow’okubiri. Bamalayika baasindikibwa okuva mu ggulu okuzuukusa abatukuvu abaakeddwamu amaanyi n’okubategekera omulimu omukulu ogwali mu maaso gaabwe. Abantu abalina ebirabo bingi te be baasooka okufuna obubaka buno. Bamalayika baasindikibwa eri abeetoowaza, abeewaddeyo, ne babakaka okuyimusa okukoowoola nti, ‘Laba, Omugole ajja; mufuluuke mugende okumusaangana!’ Abo abaasiigibwa okukoowoola ne bakwatirawo mangu, ne mu maanyi g’Omwoyo Omutukuvu ne badobooza obubaka, ne bakangavvula baganda baabwe abaakeddwamu amaanyi. Omulimu guno tegwansinzira ku magezi n’eby’enjigiriza by’abantu, naye ku maanyi ga Katonda, era abatukuvu be abaawulira okukoowoola tebaasobola kukigaana. Abo ab’omu mwoyo ennyo be baasooka okufuna obubaka buno, ate abo abaali basookanga okukulembera omulimu be baasembayo okulikkiriza era ne bayamba okwongera amaanyi ku kukoowoola nti, ‘Laba, Omugole ajja; mufuluuke mugende okumusaangana!’" Early Writings, 238.

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