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# The Book of Daniel - Number One-Hundred and Seventy-Six

Ekitabo kya Danyeri - Ennamba Kikumi mu Nsanvu Mukaaga

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Okubikkulirwa kwa Katonda n’Okuzuukuka okw’enkomerero: Amakulu agava mu Ekyolesebwa kya Danyeri

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Mu ssuula ey’ekkumi eya Danyeri, Gabuliyeri atuukiriza omulimu ogw’okuleetera abantu ba Katonda ab’ennaku ez’oluvannyuma okunnyonnyolwa okutuukirira okw’ekitabo kya Danyeri. Danyeri akiikirira abantu ba Katonda ab’ennaku ez’oluvannyuma, abo mu kitabo ky’Okubikkulirwa ab’ayitibwa 144,000. Bwe kityo, 144,000 bazuukuka ne bategeera nti baasaasaanyiziddwa, nga bwe kiragirwawo mu Danyeri essuula ey’omwenda. Era bazuukuka ne bategeera nti okukebera okukulu okusalirwamu ebyo ebikwata ku bulamu bwabwe obutaggwaawo kwe kugezesebwa okw’ekifaananyi ky’ekisolo, okwo okubaawo nga tebannasiigibwako akabonero, era nga tekunnaggala ekiseera ky’okusaasirwa ku tteeka lya Ssande mu United States. Bali mu kukungubaga olw’okufiirwa essuubi okwabayitako nga July 18, 2020, era mu mbeera eyo baweebwa okulaba Kristo mu Kifo Ekitukuvu Ennyo, nga bwe kiragirwawo mu Isaya essuula ey’omukaaga.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Okwolesebwa okwo, nga Daniyeri ne Isaaya bombi bwe bakulaga, kubakkiriza okulaba embeera yaabwe ey’obwonoonefu mu maaso g’Omukama ow’ekitiibwa, era bombi bateesebwa wansi okutuukira ddala mu nfuufu. Awo Isaaya awulira ekibuuzo ekibuuza ani Katonda gw’andisindika eri abantu be, ne yeewaayo, naye okusooka atukuzibwa.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Awo ne ngamba nti, Zinsaanze nze! kubanga nzikiriddwa; kubanga ndi musajja ow’emimwa emitali girongoofu, era mbeera wakati w’abantu ab’emimwa emitali girongoofu: kubanga amaaso gange galabye Kabaka, Mukama ow’amaggye. Awo omu ku Baserafiimu yabbuuka n’ajja gye ndi, ng’alina ekala eriyaka mu mukono gwe, nga kiggyiddwa ku kyoto n’ekyuma eky’okukwatamu amakala: n’akissa ku kamwa kange, n’agamba nti, Laba, kino kikomye ku mimwa gyo; n’obujeemu bwo buggyiddwawo, n’ekibi kyo kinaaziddwa. Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Ani gwe ndisindika, era ani agenda ku lwaffe? Awo ne ngamba nti, Ndi wano; onsindike. Isaaya 6:5-8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Yesaya yatukulibwa n’ekkome ery’omuliro eryaggibwa ku kyoto, ate Danyeri yatukulibwa mu kulaba ekwolesebwa ery’endabirwamu erireetera oyo akiraba okukyuka n’afuuka ekifaananyi ky’alaba. Yesaya agambibwa okutwala obubaka eri abantu abawulira naye ne batawulira, n’abalaba naye ne batalaba.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Awo n’agamba nti, Genda ogambe abantu bano nti, Muwulirenga ddala, naye temutegeera; mutunulirenga ddala, naye temutegeera. Fuula omutima gw’abantu bano oguzimuse, era amatu gaabwe ogafuule agazito, n’amaaso gaabwe ogaggalire; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuke, ne bawonyezebwa. Isaaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Isaaya ayagala okumanya ebanga ki lye ateekwa okumala ng’akolagana n’abantu abategeera era abatalaba, ky’ava abuuza nti, “okutuusa ddi?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Awo ne ngamba nti, Mukama, okutuusa ddi? N’anziramu nti, Okutuusa ebibuga lwe birizikirira ne bisigalira nga tebirimu mutuuze, n’ennyumba nga tezirimu muntu, n’ettaka ne lizikirira ddala. Era Mukama alisengula abantu n’abaggye muwala nnyo, ate okulekebwaamu okunene kulibeerawo wakati mu nsi. Isaaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Mu nnaku ez’ekkomerero, ensi eyogerwako mu bunnabbi bwa Baibuli ye Amerika, era efuuka "amatongo ddala" bwe okuzikirira kw’eggwanga kuleetebwa olw’okuvamuno okw’eggwanga okw’etteeka lya Ssande. Olunyiriri amakumi ana mu emu mu ssuula kkumi n’emu eya Dannieri lufaananyiziddwa olunyiriri kkumi na mukaaga mu ssuula yeemu. Mu lunnyo amakumi ana mu emu, "okulekerawo okunene mu katikati w’ensi" kumanyibwa ng’ "abangi" bamenyebwa. Obubaka bwa Isaaya, obwo Yesu yagwoogerako bwe yali ayogera n’Abayudaaya abaagenze naye mu mpaka mu biseera bye ng’abeera mu bantu, bulaga nti bwe abantu ab’Endagaano ey’edda babeera nga bayisiddwaawo, olwo baba n’amatu agatawulira era n’amaaso agatategeera wadde okulaba. Obubaka bwa Isaaya bukiikirira okuyita okwasembayo eri ObuAdiventisi bwa Laodikiya, okuggwa ku tteeka lya Ssande, we ObuAdiventisi bwa Laodikiya buwalulirwa okuva mu kamwa ka Mukama.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Isaaya ne Danieri bawereddwa obuvunaanyizibwa okuleeta obubaka obwasembayo eri Lawodikiya, era mu essuula ey’ekkumi, ku kukwatibwa kwa Danieri omulundi ogw’okusatu, ayongerwamu amaanyi olw’omulimu.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Awo ne wajja nate omu ng’afaanana omuntu, n’ankwatako, n’annyongeramu amaanyi; n’aŋŋamba nti, Ai omuntu omwagaliddwa ennyo, totya: emirembe gibeerenga gye oli; weesibe mu maanyi, yee, weesibe mu maanyi. Era bwe yamala okwogera nange, ne nfuuka omugumu, ne njogera nti, Mukama wange ayogere; kubanga onnyongeddeko amaanyi. Danyeri 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Danyeri yanywezebwa okuwa obubaka bwe yategeera Mikaeri bwe yakka mu essuula ey’ekkumi. Isaaya yategeezebwa nti alina okuwa obubaka okutuusa ku tteeka lya Ssande. Ku tteeka lya Ssande waliteekebwawo abalisigalawo.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ne njogera nti, Ayi Mukama, kinaabangawo okutuusa ddi? N’anziramu nti, Okutuusa ebibuga lwe binaabeeranga matongo nga tewali ababitulamu, n’amayumba nga tewali muntu, n’ettaka nga lifuuse ddungu ddala; era Mukama anaggyawo abantu n’abatwala ewala nnyo, ne wabeewo okulekebwa okunene wakati mu nsi. Naye ne mu yo mulibeerawo eky’ekkumi, era kijja okudda, ne kiryibwa; ng’omuti ogwa terebinti n’ogw’oaki, nga mu gyo mulimu ekisigadde bwe gisuula amawa gaagyo; bw’atyo ensigo entukuvu y’ene ejja kubeera ekisigadde kyayo. Isaaya 6:11-13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Bwe walibaawo "okulekulira okunene wakati mu nsi" (ku tteeka lya Sande), walirabikirawo "ekitundu eky’ekkumi," nga "ekisigamizibwa kyakyo" ye "ensigo entukuvu." Ensibuko y’ekigambo ky’Olwebbulaniya ekivvunulwa nga "ekitundu eky’ekkumi," ye "ekkumi." Mukama aliba n’ "ekkumi" "eriddemu," ku tteeka lya Sande.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Ekkumi zonna ez’ensi, oba ez’ensigo z’ensi, oba ez’ebibala by’omuti, bya Mukama; bitukuvu eri Mukama. Era singa omuntu anununulaako ku kkumi ze, anaayongerako ekitundu eky’etaano. Ate ku kkumi ez’ekisibo ky’ente oba ky’endiga, byonna ebiyita wansi w’omuggo, eky’ekkumi kinaabeere kitukuvu eri Mukama. Eby’Abaleevi 27:30-32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

Obw'ekkumi obuzzibwa butukuvu eri Mukama, era bwe mugabo gwa Mukama.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Kubanga abantu be kye kitundu kya Mukama; Yakobo ye omugabo gw'obusika bwe. Ekyamateeka Eyokubiri 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Abo abaddayo nga tekunnabaawo etteeka erya Sande, be abo abayimiririddwa Yeremiya, abaasooka kulibwamu essuubi, abo Mukama yali yasuubizza nti bwe bandiddayo, banaabeera akamwa ka Mukama oba abamwogerera mu kifo kye.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Ebigambo byo ne mbizuula, ne mbirya; era ekigambo kyo kyambeerera essanyu n’okusanyuka kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ayi Mukama Katonda w’eggye. Saatuula mu lukiiko lw’abanyooma, so ne ssasanyuka; nnatuula nzekka olw’omukono gwo; kubanga onjuzizza obunyivu. Lwaki obulumi bwange butakoma, n’ekiwundu kyange ekitawonyezeka, nga kigaana okuwonyebwa? Onoobera ddala gye ndi ng’omulimba, era ng’amazzi agakalira? Kyenvudde ntyo bw’ati bw’ayogera Mukama: Bw’oddayo, nnaakuzzaawo, era ojja kuyimirira mu maaso gange; era bw’ojjayo ekya muwendo okuva mu ky’obusa, onoobera ng’akamwa kange; baleke baddire gy’oli; naye ggwe toddire eri bo. Era ndikufuula eri abantu bano ekikomera ekya kikomo eky’amaanyi; era banaakulwanyisa, naye tebaanakuwangula; kubanga ndi naawe okukulokola era okukuwanula, bw’ayogera Mukama. Era ndikulokola okuva mu mukono gw’ababi, era ndikununula okuva mu mukono gw’abakambwe. Yeremiya 15:16-21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Abaasigaddeyo oba eky’ekkumi ekikyuka okudda mu bujulizi bwa Isaaya baali balina okulibwa, kubanga baweebwa obubaka bwa Katonda, era Ekigambo kye kyali kya kulibwa. Abo be baali ab’okuba akamwa ka Katonda, era bwe batyo baali ba kwanjulanga Ekigambo kya Katonda ekyali kya kulibwa abo abanoonya obulokozi. Yeremiya teyatula mu “kukuŋŋaanira kw’abanyoomi,” kubanga, nga bwe kyali ne Danyeri, bwe yalaba okwolesebwa “ekukuŋŋaanira kw’abanyoomi” ne kudduka. Yeremiya yali alowoozezza nti Katonda yamulimba, kubanga omukono gwa Katonda gwali gukkirizza okusooka okw’okunyiiga essuubi ku nga April 19, 1844 mu byafaayo by’AbaMillerite, ne July 18, 2020 mu nnaku ez’oluvannyuma. Ekyasuubizibwa Yeremiya kyali nti singa “adda,” era mu kitundu kya Isaaya, “eky’ekkumi” “kiddayo.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Obanga Yeremiya "addayo," abeera mu "ekitundu eky'ekkumi" kya Isaaya, ekitukuvu, era kye omugabo gwa Mukama, nga "substance" yaakyo eri mu bo. Ekigambo ky'Olwebbulaniya "substance" kitegeeza empagi, era okufuulibwa "empagi," kye kisuubizo ekyawaibwa abo ab'e Firaderfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Oyo awangula ndimufuula olupagi mu yeekaalu ya Katonda wange; era tajja kuvaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Empagi,” kwe kugamba “obutonde bwabwe,” ekiikirira okugattibwa kwa Obwakatonda n’obuntu, kubanga Kristo ye “mpagi” ewanirira yeekaalu.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Nga ndi mu mbeera y’obwennyamivu, nnalota ekirooto ekyankuba nnyo ku mutima. Nnaloota nga ndaba yeekaalu, gy’abantu bangi baali beekuŋŋaanyira. Abadduukira mu yeekaalu eyo bokka be banaalokolebwa ekiseera bwe kinaaggwaawo. Bonna abaasigala ebweru banaazikirira emirembe gyonna. Ebibiina ebyali ebweru, nga batambulira mu ngeri zaabwe ez’enjawulo, baanyooma ne baasekerera abaali bayingira mu yeekaalu, ne babagamba nti enteekateeka eno ey’okuwona obulabe yali enkwe ey’amagezi, nti mu mazima tewaali bulabe na bumwe bwe baalina okwewala. Ne bakwata ku bamwe okubaziyiza okudduka mangu okuyingira munda mu bbugwe.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Nga ntya okusekererwa, ne ndowooza nti kyali kirungi okulinda okutuusa ekibiina bwe kyandibadde kisaasanye, oba okutuusa lwe nnandisobodde okuyingira nga tebanandabbako. Naye omuwendo gw’abantu ne gweyongera mu kifo ky’okukendeera, era olw’okutya okukereera ne nfuluma mangu okuva ewange ne nnyigira mu kibiina. Olw’okweraliikirira okw’okutuuka ku yeekaalu saalaba wadde okufaayo ku kibiina ekyali kinzinga. Bwe nnyingidde mu kizimbe, nnalaba nti yeekaalu enene nnyo yali etikkiddwa ku ssanda emu enene ennyo, era ku ssanda eyo waali wasibiddwa kamwana ka ndiga akaali kayuziddwa ne kakomereddwa, nga n’omusaayi gutonnya. Ffe abaaliwo twalabika nga tumanyi nti akana ka ndiga ako kaali kayuziddwa ne kakomereddwa ku lwaffe. Buli ayingira mu yeekaalu ateekwa okusooka okuyimirira mu maaso gaayo n’akatula ebibi bye.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Mu maaso g’Omwana gw’endiga mwalimu entebe ezigulumiziddwa, ku zo kwe kwali watudde ekibiina nga kirabika kisanyufu nnyo. Omusana ogw’eggulu gwalabika nga gwaka ku buso bwabwe, era baatendereza Katonda ne bayimba ennyimba ez’okusanyuka n’okwebaza, nga zaawulikika ng’omuziki gw’abamalayika. Bano be abaali bajje mu maaso g’Omwana gw’endiga, ne batula ebibi byabwe, ne basonyiyibwa, era kaakano baali balindirira n’essanyu ekintu ekisanyusa ekijja okubaawo.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> "Wadde nga nnali mmaze okuyingira mu kizimbe, entiisa yanzingako, era ne mpulira ensonyi, nga mmanyi nti nteekwa okwevvuunika mu maaso g'abo bantu. Naye nga waliwo ekinnyigiriza okugenda mu maaso, era ne ntambula mpola nga nketooloola entingi okulaba n'okutunuulagana n'Omwana gw'Endiga, awo ekiwuubaalira ne kivuga, ekisinziro ne kikankana, n'amaloboozi g'obuwanguzi ne gava mu batukuvu abakungaanye, ekitangaala eky'entiisa ne kimulisa ekizimbe, oluvannyuma byonna ne bifuuka kizikiza ekizingirivu. Abasanyufu bonna ne babula wamu n'ekitangaala, nange ne nsigalayo nzekka mu ntiisa ey'ekiro ey'ekyesirise. Nazuukuka nga ndi mu bulumi obw'ebirowoozo, era ne nzibuukira okwekiriza nti nnali nnroose. Kyannyiikira nti ekibonerezo kyange kyali kikakanyiziddwa, nti Omwoyo wa Mukama yandekeddeko, ng'ataddayo." Obujulizi, Ekitundu 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

"Eky'obukulu," ekiri mu "kkumi" eriddayo kye "omugogo" awagira yeekaalu. Danyeri yalaba okwolesebwa olw'ensibuko olw'Omwana gw'endiga eyawanikibwa ku mugogo, era Omwana gw'endiga ye yali "omugogo". Bwe yalaba okwolesebwa okwo okunene, Danyeri yafuulibwa mu kifaananyi ky'omugogo, era "ekkumi" ya Isaaya nabo mu ngeri y'emu balina "eky'obukulu" (omugogo) mu bo, era eky'obukulu ekyo kirina "okuliyibwa" buli ayagala okuyingira yeekaalu. Abayingira yeekaalu ne balya eky'obukulu ekyo, be kisibo ekirala kya Katonda abaddamu obubaka bw'ekibendera ekisitulibwa waggulu ku tteeka lya Sande, mu kiseera awabaawo okulekererwa okunene mu nsi. "Ensigo entukuvu," nga ye eky'obukulu kya Isaaya, ye Omwana gw'endiga eyattibwa okuva ku ntandikwa y'ensi.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Abo ab’ekkumi abaddayo balinunulibwa mu mukono gw’ababi, mu kiseera ky’etteeka erya Sande nga okwawukana kwa Firadelfiya ne Layodikiya kukakasibwa okumala emirembe gyonna, era olwo abangi ne bagwa. Abo abagudde bamanyibwa nga be babi abatategeera. Nabo era balinunulibwa mu mukono gw’abakambwe, kubanga tebalikufuna akabonero k’ensolo.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Bw’ati bw’ayogera Mukama Katonda; era ndimalawo ekibiina ky’e Misiri mu mukono gwa Nebukadduneeza kabaka w’e Babulooni. Ye n’abantu be abali naye, abakambwe ab’amawanga, balireetebwa okuzikiriza ensi; ne basowola ebitala byabwe eri Misiri, ne bajjuza ensi emitumbi gy’abattiddwa. Era ndikaza emigga, ne ntunda ensi mu mukono gw’ababi; era ndifuula ensi amatongo, n’ebiri mu yo byonna, mu mukono gw’abanaggwanga: Nze Mukama nkyogedde. Isaaya 30:10-12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Ab’entiisa ab’amawanga” gwe ggwanga ery’okuwagira kabaka ow’obukiikakkono. Akabonero akawanikibwa mu kiseera ky’etteeka lya Ssande banunulwa mu mukono gw’abasirusiru, oba embeerera embi, era era banunulwa mu mukono gw’ab’entiisa ab’amawanga. Ensonga gye tukwata wano eri nti Isaaya, ne Danyeri, ne Yeremiya, ne Ezeekyeri, ne Yokaana bonna bakozesebwa okulaga okuzuukira n’okuweebwa amaanyi kw’abantu akakadde mu enkumi kikumi mu bina mu bina abakomawo okuva mu kusuubira okwaggwaawo okw’ennaku ya Jjulaayi 18, 2020. Mu kwolesebwa kwa Danyeri okw’enkomerero, kwe kwolesebwa okwaaweebwa ku mugga Kiddekeri, Danyeri ategeezebwa okwolesebwa okw’omunda n’okw’ebweru okw’Ekigambo kya Katonda eky’obunnabbi, era n’anywa amaanyi okuleeta obubaka obwo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Obubaka obw’omunda n’obw’ebweru bugattibwa wamu n’ennyonnyola ey’obunnabbi ey’omutwe, oba “ekigo,” mu lunyiriri olw’ekkumi, olwoleka entalo za Ukraine ezikaakano Putin z’atandise okutambuza. Eky’okumanyisa omutwe ekyo ekikulu, kirina enkozesa ey’omunda n’ey’ebweru, era entandikwa y’olutalo olwo etegeeza ekiseera emitwe gyombi lwe gibeera ensonga ey’obunnabbi. Ekigo oba omutwe ng’eggye lya Russia bwe gukiraga, gulaga olutalo olw’okubiri olw’abalala lwe balwanira, oluleeta olutalo olw’okusatu olw’abalala lwe balwanira, olutegeeza okutandika kw’Olutalo lw’Ensi Yonna olw’okusatu, nga bwe lulabikibwa mu lutalo lwa Panium mu lunyiriri olw’ekkumi n’ettaano.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Olunyiriri olw’ekkumi n’omukaaga lwe tteeka lya Sande, kale okuva mu 2014, lwe lyatandika olutalo lwa Yukureini, nga bwe kiragibwa mu nnyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebiri, okutuusa ku tteeka lya Sande, omulimu ogusembayo ogw’okuteekako akabonero ku bantu ba Katonda gukomekkerezeddwa. Okunnyonnyola kwa Gabuliyeri mu Danyeri essuula ey’ekkumi n’emu kulaga obubaka obutukuza oba obw’okuteeka akabonero ku bantu ba Katonda. Okulema okulaba ekyo kwe kufiirwa byonna. Obunnabbi obugguddwawo, obuyitibwa mu kitabo ky’Okubikkulirwa nti Okubikkulirwa kwa Yesu Kristo, era kitabo ky’Okubikkulirwa kiraga nti buggulwa mu kiseera ekisembera ddala ng’ekiseera eky’okugezesa tekinnaggwaawo, kye kitundu eky’enjawulo okuva mu kitabo kya Danyeri.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Mu nnaku ez’enkomerero, waliwo ekiseera ekyenjawulo ekirimu obunnabbi obusembayo okubikkululwa, kubanga olunyiriri lugamba nti “ekiseera kituuse.” Ebigambo ebyo ddala ebisangibwa mu ssuula esembayo ey’Okubikkulirwa, era bisangibwa ne mu ssuula esooka.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebintu ebirina okubaawo mangu ennyo; era n’abituma n’abitegeeza ng’ayita mu malaika we eri omuddu we Yokaana: eyajulirira ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa eri oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebiwandiikiddwa omuli; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Bbibiri mu abiri, era n’olwekyo amakumi abiri mu abiri, biba kabonero ak’okuŋŋaanyizibwa kw’Obwakatonda n’obuntu; era omulimu ogusembayo ogwa malayika ow’okusatu, gwe kussaako akabonero ku nkumi kikumi mu enkumi nnya mu binaana mu nnya, gutuukirizibwa mu mbeera ey’obunnabbi ey’olugero lw’abawala ekkumi. Abawala abagezi ab’ennaku ez’oluvannyuma baafuna okweraliikirira kwabwe okw’olubereberye nga July 18, 2020, era baasaasaanyizibwa ng’amagumba amufu mu luguudo olw’Okubikkulirwa essuula ya kkumi n’emu, okutuusa mu July wa 2023, emyaka amakumi abiri mu ebiri oluvannyuma lw’okussaako akabonero okutandika mu 2001. “Obudde bwali bunaatera okutuuka,” era Mukama n’alyoka ayimusa “eddoboozi eriwogaanira mu ddungu” eyali afunye obubaka okuva eri Gabulyeri, eyabufuna okuva eri Kristo, eyabufuna okuva eri Kitaawe.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Eddoboozi ne lyatandika okuweereza obubaka eri amakkanisa, era obubaka obwo buweerezeddwa mu ngeri ey'ebyuma by'amasanyalaze gye busobola okusomebwa oba okuwulirwa, era kati buli mu nnimi ezisukka nkaaga. Ekitundu ky'obunnabbi ekyasumululibwa, obubaka obwo, kisangibwa mu kitabo kya Danyeri.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Ekitabo ekyasibwa si ekitabo ky’Okubikkulirwa, wabula ekitundu ekyo ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika yalagira nti, ‘Naye ggwe, ayi Danyeri, ggala ebigambo, era osibe ekitabo okutuusa ku biro by’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero” kye olunyiriri olw’amakumi ana. Si lunyiriri lwa amakumi ana kyokka; wabula kitundu ky’olunyiriri olwo ekiragibwa oluvannyuma lw’ekiseera eky’enkomerero mu 1989, era nga tekinnaba kubeerawo etteeka erya Sande ery’olunyiriri lw’amakumi ana mu emu. Ebyafaayo eby’olunyiriri lw’amakumi ana ebitayoggerwako mu lunyiriri ly’ennyini bye bitundu by’obunnabbi ebikwata ku nnaku ez’enkomerero ebyali bisibiddwa, era okuva mu Julaayi 2023 byabadde bibikkulibwa eri abo abasalawo okulaba n’okuwulira.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Olunyiriri olw’amakumi ana teruwandiika kintu kyonna ku byafaayo ebyaddirira okugwa kwa Soviet Union mu 1989, okutuusa ku tteeka lya Ssande ery’olunyiriri olw’amakumi ana mu emu, naye luteekawo omusingi ogw’obunnabbi ogusigamizibwako emisitali emirala gy’obunnabbi. Abo abatayagala kulaba era okuwulira nti enkola ey’omusitali ku musitali ye nkola y’emvula ey’ekkomerero tebalina busobozi okulaba ebyafaayo ebyakwekebwa eby’olunyiriri olw’amakumi ana, era ebyo bye byafaayo ebyo bye Kubikkulirwa kwa Yesu Kristo, kwe Gabuliyeri yajja okunnyonnyola eri Yokaana ne Danyeri.

We will continue this study in the next article.

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

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> Mu Beeroya Pawulo n’addamu okutandika omulimu gwe, ng’ayingira mu kkuŋaaniro ly’Abayudaaya okubuulira Enjiri ya Kristo. Agamba ku bo nti, ‘Bano baali ba kitiibwa okusinga abo ab’e Tesalonika, kubanga baakiwaniriza ekigambo n’omwetegefu gwonna, ne banoonya mu Byawandiikibwa buli lunaku okulaba oba ebyo byali bwe bityo. Noolwekyo bangi ku bo baakkiriza; era n’abakazi ab’ekitiibwa abaali Abagiriki, n’abasajja, si batono.’

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> Mu kuwanjulwa kw’amazima, abo abeesimbu ddala abegomba okubeera abatuufu bajjakuzukusibwa okunoonyereza n’obunyiikivu mu Byawandiikibwa. Kino kijja kuleeta ebivaamu ebifaananako n’ebyaawerekera emirimu gy’abatume e Beeroya. Naye abo ababuulira amazima mu nnaku zino basisinkanira bangi ab’enjawulo ddala ku Abeeroya. Tebasobola kuwakanira enjigiriza ebawanjuliddwa, naye balaga okuziyiza ennyo okunoonyereza ku bukakafu obuleetebwa okugiwagira, era bateebereza nti ne bwe kiba mazima, tekiri kya mugaso nnyo oba bakikkiriza nga bwe kiri oba ne batakikkiriza. Balowooza nti okukkiriza kwabwe okw’edda n’empisa zaabwe ez’akadde zibamala. Naye Mukama, eyasindika ababaka be n’obubaka eri ensi, alibabaza abantu omusango olw’engeri gye bakwatamu ebigambo by’abaweereza be. Katonda alisalira bonna omusango ng’asinziira ku kitangaala ekyabawanjuliddwa, oba kibategeerekera ddala oba nedda. Kibagwanira okunoonyereza nga bwe baakola Abeeroya. Mukama agamba ng’ayita mu nnabbi Koseya: ‘Abantu bange bazikirira olw’obutamanya; kubanga oganye okumanya, nange ndigana ggwe.’

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> Emitima gy’ab’e Beroya tegyali giggale olw’okwesalirawo nga tebannakebera, era baali beetegefu okunoonya n’okukkiriza amazima agabuulibwa abatume. Singa abantu b’ekiseera kyaffe bagoberera ekyokulabirako ky’ab’e Beroya ab’ekitiibwa, mu kunoonya Ebyawandiikibwa buli lunaku, era mu kugeraageranya obubaka obubaleetebwa n’ebiri eyo ebyawandiikiddwa, wandibaddewo enkumi z’abeesigwa eri etteeka lya Katonda we wali omu leero. Naye bangi abeeyita nti baagala Katonda tebalina kwegomba kukyuka okuva mu nsobi okutuuka ku mazima, era bakwatirira ddala ku ngeri z’engero ezisanyusa ez’ennaku ez’enkomerero. Ensobi ezinza amaaso g’omutima era zisenda omuntu okuva eri Katonda; naye amazima gatangaaza omutima, era g’awa emmeeme obulamu. Sketches from the Life of Paul, 87, 88.

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