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# The Book of Daniel - Number Fifty-Three

Ekitabo kya Danyeri - Ennamba amakumi ataano mu ssatu

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Ebyolesebwa eby’obunnabbi ebibikkuliddwa: Okutegeera ennaku ez’enkomerero okuyita mu ebyo Danyeri bye yayitamu

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Bannabbi bonna boogera ennyo ku nnaku ez'enkomerero okusinga ennaku ze baabeeramu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Buli omu ku bannabbi ab’edda yayogera nga si nnyo ku mulembe gwaabwe wabula ku gwaffe, bwe kityo obunnabbi bwabwe buli mu maanyi eri ffe. ‘Kale ebyo byonna byabatuukako nga by’ekyokulabirako; era byawandiikibwa okutukuutira ffe, ffe abatuukiddwako enkomerero z’ensi.’ 1 Abakkolinso 10:11. ‘Si bo bennyini, wabula ffe be baweerezera mu bintu ebyo, ebikatuusiddwa gye muli kaakano ng’okuyita mu abo abaabuulidde mmwe Enjiri mu Mwoyo Omutukuvu eyasindikibwa okuva mu ggulu; ebintu bamalayika bye baagala nnyo okwekenneenyamu.’ 1 Peetero 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Danyeri akiikirira abantu ba Katonda, aba mu nnaku ez’enkomerero bazudde okuyita mu Kigambo ky’obunnabbi nti baasaasaanyiziddwa. Bwe bazuukukira ku nsonga eyo, basaanira okutuukiriza okusaba okuli mu Abaleevi amakumi abiri mu mukaaga, era n’okusaba okw’okutegeera ekyama eky’enkomerero eky’obunnabbi ekibikkuliddwa nga tennaggala ebbanga ly’ekisa, nga bwe kiragibwa mu kusaba kwa Danyeri mu mutwe ogw’okubiri. Bwe baliyingira mu ebyo Danyeri bye yayitamu, Malayika Gabuliyeri ajja kubakwatako, n’abategeeza era n’ayogera nabo, nga kigendererwa kye okubawa "obukugu n’okutegeera." Ab’amagezi be abo ab "ategeera" "okweyongera kw’obumanyi" bwe kibikkuliddwa ekyama eky’obunnabbi.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Era yantegeeza, n’ayogera nange, n’agamba nti, Ayi Danyeri, kaakano njidde okuwa ggwe amagezi n’okutegeera. Ku ntandikwa y’obwegayirizi bwo ekiragiro kyavaayo, era njidde okukulaga; kubanga oyagibwa ennyo: kale tegeera ensonga, era weetegereze okwolesebwa. Danyeri 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Ekyolesebwa Danyeri kye yagambibwa okwekenneenya kye “mareh”, ekyolesebwa eky’okulabika. Gabuliyeri yali tannamaliriza omulimu gwe yateekebwako mu ssuula ey’omunaana, bwe yalagiribwa okusobozesa Danyeri okutegeera ekyolesebwa “mareh”. Mu ssuula ey’omwenda azzeyo okumaliriza okunnyonnyola. Mu ssuula ey’omwenda, Danyeri tali mu kiseera ky’obwakabaka bwa Babulooni, wabula ali mu byafaayo by’obwakabaka bwa Bamedi n’Abaperusi.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Bwe Gabuliyeri alagira Danyeri ‘otegeere ensonga,’ era ‘otekere ku kirabirirwa,’ aba alaga enkola ey’okwawula mu bwongo gy’ayagala Danyeri asse mu nkola. Ebigambo ebyahindulwa ‘otegeera’ n’ ‘okutekereza’ biva ku kigambo kye kimu mu Lwebbulaniya. Ekigambo ekyo kye ‘biyn,’ era kitegeeza okwawula mu bwongo. Ekigambo kya Lwebbulaniya ekyahindulibwa ‘ensonga,’ kye ‘dabar,’ era kitegeeza ‘ekigambo’. Noolwekyo Gabuliyeri ategeeza Danyeri, n’abo b’amiririra mu nnaku ez’enkomerero, okwawula bulungi Ekigambo eky’amazima.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Kolerera nnyo okulaga eri Katonda nga okukkirizibwa, ng’omukozi atalina kweswala, ng’agabanya bulungi ekigambo eky’amazima. 2 Timoseewo 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Ekigambo 'matter' kikozesebwa era ne Danyeri mu essuula ey'ekkumi, olunyiriri olusooka, awo kwe kivvuunulwa emirundi esatu nga 'ekintu'.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Mu olunyiriri olwo, ekigambo “vision” kitegeeza “mareh,” ekyolesebwa ky’endabika, era Danyeri yalina okutegeera kw’ebyombi, ekintu (ensonga) n’ekyolesebwa (“mareh”). Mu olunyiriri lwa amakumi abiri mu ssatu mu ssuula ey’omwenda, Gabirieli yalagira Danyeri okukyawula mu butuufu ensonga n’ekyolesebwa, era mu ssuula ey’ekkumi, olunyiriri olusooka, aba n’okutegeera kw’ebyombi, ensonga (ekintu) n’ekyolesebwa (“mareh”). Gabirieli ategeeza Danyeri mu ssuula ey’omwenda okutegeera enjawulo (okukyawula mu butuufu) wakati w’ensonga n’ekyolesebwa. Ekyolesebwa kye “mareh,” ate “ensonga,” oba “ekintu,” kye “chazon” ekyolesebwa.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Mu Essuula ey’omunaana, ebikwolesebwa byombi birambuliddwa, era enjawulo eralagiddwa kubanga Danyeri yayagala okutegeera ekwolesebwa "chazon", naye Gabuliyeri yalagirwa okuleetera Danyeri okutegeera ekwolesebwa "mareh". Bwe Gabuliyeri atandika omulimu gwe ogw’okuleetera Danyeri okutegeera "ensonga" ne "ekwolesebwa", amulagira okuteeka ku mutima nti waliwo ebikwolesebwa bibiri eby’enjawulo.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> N'anzimanyisa, n'ayogera nange, n'agamba nti, Ai Danyeri, kaakano nzijjidde okuwa amagezi n'okutegeera. Ku ntandikwa y'okwegayirira kwo ekiragiro kyavaayo, era nzijjidde okukutegeeza; kubanga oli ayagiddwa nnyo: kale tegeera ekigambo kino, era erowooza ku kwolesebwa. Ewiiki nsaanvu zaalaganirwa ku bantu bo ne ku kibuga kyo ekitukuvu, okumaliriza obujeemu, okumalawo ebibi, okukola okutonnyereza olw'obutali butuukirivu, okuleeta obutuukirivu obutaggwaawo, okukakasa okwolesebwa n'obunnabbi, era n'okusiiga Ekitukuvu ekisinga obutukuvu. Kale manya era otegeere nti okuva lwavaayo ekiragiro eky'okuzzaawo n'okuzimba Yerusaalemi okutuusa eri Masiya Omulangira, walibaawo wiiki musanvu, era ne wiiki nkaaga mu bbiri: ekkubo n'olukomera bijja kuzimbibwa nate, ne mu biseera eby'obuzibu. Era oluvannyuma lwa wiiki nkaaga mu bbiri Masiya anattibwawo, naye si lwa ye: n'abantu b'Omulangira ajja okujja balizikiriza ekibuga n'yeekaalu; n'enkomerero yaayo eribeera n'omwuzure, era okutuusa ku nkomerero y'olutalo obuzikirivu bwateekebwawo. Era alikakasa endagaano n'abangi okumala wiiki emu: ate mu makkati ga wiiki alikomya ssaddaaka n'ebiweebwayo; era olw'okusaasaana kw'ebizizo alikifuula ekyazikiddwa, okutuusa ku kumalirizibwa, era ekyasalibwawo kirifukibwa ku ekyazikiddwa. Danyeri 9:22-27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabulayiri yayagala Danyeri amanye nti ebitundu eby’okubonekerwa kwa “chazon” n’eby’okubonekerwa kwa “mareh” byombi byandibadde birabikira mu kunnyonnyola kwe yamuwa. Okunnyonnyola okwo kwali kugenda okukwata ku kubonekerwa kwombi, era obuvunaanyizibwa bwa Danyeri bwali bw’okusala enjawulo obulungi wakati w’okubonekerwa okwogera ku okunyigirizibwa wansi kw’ekitukuvu n’eggye, n’okubonekerwa okwaleetera okulabika kwa Kristo mu Kifo Ekitukuvu Ennyo ku October 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriel alaga nti okuva ku kiragiro kya Artaxerxes mu 457 BC, waaliwo emyaka 490 egyasalibwamu ku myaka 2300 egy'ekyoleso ky'akawungeezi n'enkya, nga gya Abayudaaya bokka. Mu minnyiriri ezo ez’ogereddwako kakano, ekigambo "determined" kyogerwako emirundi esatu, naye waliwo ebigambo bibiri eby’Olwebbulaniya eby’enjawulo, ebyombi ebyavuunulwa nga "determined" mu minnyiriri ezo. Omulundi ogusooka ekigambo "determined" we kirabikira mu lunnyiriri amakumi abiri mu nnya, era ekigambo ekyo mu Lwebbulaniya kye "chathak" era kitegeeza "okusalako".

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Kiraga nti Isirayiri yaweebwa ebbanga ery’obukisa eriyatandika n’ekiragiro eky’okusatu kya Artaxerxes, ne kiggwa ku kutayira amayinja kwa Suteefano mu mwaka gwa 34 AD. Emyaka 490 “gyasalibwamu,” era gaayimirira ng’ebbanga ery’obunnabbi ery’empimpi mu bunabbi obuwanvu obw’emyaka 2,300. Omuwendo “490” gwe kabonero k’ebbanga ery’obukisa, nga Yesu bwe yakakasa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Awo Peetero n’ajja gy’ali, n’amugamba nti, Mukama, muganda wange anaakola ekibi ku nze emirundi emeka, nange mmusonyiwe? okutuusa emirundi musanvu? Yesu n’amugamba nti, Sirikugamba nti, okutuusa emirundi musanvu; naye, okutuusa emirundi amakumi musanvu emirundi musanvu. Matayo 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Okusonyiwa kulina enkomerero, era enkomerero eyo eragibwa mu muwendo "490." Omuwendo gwa "emyaka 490" guyimirira ebbanga ery’okugezesebwa ery’Abayudaaya okuva mu kununulibwa kwabwe okutuusa lwe baajjuza ekikopo eky’ebbanga lyabwe ery’okugezesebwa nga bakuba Suteefano amayinja. Ate omuwendo ogwo ogw’"emyaka 490" gukwatagana n’omuvumo gw’"emirundi musanvu" oguli mu Leviitikusi essuula amakumi abiri mu mukaaga. Mu Bayibuli waliwo ebifo bibiri byokka ebyogerako ku ttaka nga lijja okuwummula Ssabbiiti zaalyo. Ekisooka kisangibwa mu Leviitikusi essuula amakumi abiri mu mukaaga.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Era bwe mutaŋŋŋamba ku bino byonna, naye ne mutambulira mu kukontana nange; olwo nange ndibatambulira mu kukontana nammwe mu busungu; era nze, ddala nze, ndibabonereza emirundi musanvu olw’ebibi byammwe. Era munaalya ennyama y’abaana bammwe abalenzi, n’ennyama y’abaana bammwe abawala munaagilya. Era ndimenyaawo ebifo byammwe eby’awaggulu, ne ntemamu ebifaananyi byammwe, ne nsuula emirambo gyammwe ku mirambo gy’ebifaananyi byammwe, era omwoyo gwange gunaabakyaawa. Era ndifuula ebibuga byammwe ebyazikiridde, ne mbuusaawo ebifo byammwe ebitukuvu, so siwunya akawoowo akalungi k’obuwoowo bwammwe. Era ndireeta ettaka mu kuzikirira; n’abalabe bammwe abalibeeramu banaawuniikirira ku lyo. Era ndibasasaanya mu mawanga, ne ndiggyaamu ekitala kibagoberera; n’ettaka lyammwe linaabeera lyazikiridde, n’ebibuga byammwe binaabeera bya matongo. Olwo ettaka linaawummulira mu Ssabbiiti zaalyo, olw’ekiseera kyonna kye linaabeeranga nga lyazikiridde, nga nammwe muli mu nsi y’abalabe bammwe; ne mu biro ebyo ettaka linaawummula, era linaaganyulwa mu Ssabbiiti zaalyo. Buli kiseera kye linaabeeranga nga lyazikiridde linaawummula; kubanga teyawummula mu Ssabbiiti zammwe, bwe mwabeeranga ku lyo. Abaleevi 26:27-35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Ekibonerezo ky’ “emirundi musanvu,” ekyogerwako emirundi ena mu essuula 26, kiraga nti bwe basasaanyizibwa abantu ba Katonda, olwo ensi “eneefuna okuwummula kw’essabbiiti zaayo.” Danyeri n’abo abasatu abeesigwa baasasaanyizibwa mu nsi y’abalabe nga kutuukiriza omuvumo gwa Musa, era okusasaanyizibwa okw’emyaka 70 kwali akabonero akalaga okusasaanyizibwa okw’emyaka 2,520. Kyali eky’okulabirako eky’obwannabbi, ekifaanagana n’emyaka ssatu n’ekitundu egy’ebbula ly’enkuba erya Eriya mu kiseera ky’okunyigirizibwa kwa Yezebeli. Emyaka ssatu n’ekitundu egyo gyakiikiriranga emyaka ssatu n’ekitundu egy’obwannabbi, egyalinga emyaka 1,260 egy’obufuzi bwa Papa okuva mu mwaka 538 okutuuka mu 1798. Emyaka 70 gyali akabonero ka “emirundi musanvu,” nga bwe kyali nti emyaka ssatu n’ekitundu gyali akabonero k’ekyensiko ky’emyaka 1,260. Emyaka 70 egy’obuddu bwa Danyeri, Yeremiya gye yalagula, gyakiikirira “emyaka 490.”

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Era Mukama Katonda wa bajjajjaabwe yabatumira okuyita mu babaka be, ng’ayimuka mu makya n’abaweereza, kubanga yassaasira abantu be ne ku kifo kye eky’okubeeramu; naye ne basoosootola ababaka ba Katonda, ne banyooma ebigambo bye, ne bakola obubi ku bannabbi be, okutuusa obusungu bwa Mukama lwe bwavaayo ku bantu be, okutuusa nga tewali kuwonya. Kyava aleeta ku bo kabaka w’Abakaludaaya, eyattira abavubuka baabwe n’ekitala mu nnyumba yaabwe entukuvu, era teyassaasira musajja omuvubuka newaakubadde mwala, omukadde, oba eyaweramye olw’emyaka; n’abaweereza bonna mu mukono gwe. N’ebintu byonna eby’okukozesebwa mu nnyumba ya Katonda, ebinene n’ebitono, n’obugagga bw’ennyumba ya Mukama, n’obugagga bwa kabaka n’obw’abakungu be, byonna yabitwala e Babulooni. Ne baayokya ennyumba ya Katonda, ne bamenya olukomera lwa Yerusaalemi, ne baayokya n’omuliro amalubiri gaagwo gonna, ne bazikiriza eby’omuwendo byagwo byonna. Ate abo abaali bawonye ekitala n’abatwala e Babulooni; we baafuukira baddu be n’abaana be okutuusa ku kufuga kw’obwakabaka bwa Buperusi; okutuukiriza ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yazzaakamu okuwummula kwa Ssabbiiti zaayo; kubanga bwe yabeeranga matongo, yakuumanga Ssabbiiti, okutuukiriza emyaka nsanvu. Mu mwaka ogw’olubereberye ogwa Kirusi kabaka wa Buperusi, okulaba ng’ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya kituukirizibwa, Mukama n’azukuza omwoyo gwa Kirusi kabaka wa Buperusi, n’alangirira mu bwakabaka bwe bwonna, era n’akissa mu kuwandiika, ng’agamba nti, Bw’ati ayogera Kirusi kabaka wa Buperusi: Obwakabaka bwonna obw’ensi Mukama Katonda ow’eggulu yampadde; era ankuutidde okumu zimbira ennyumba e Yerusaalemi, eriri mu Yuda. Ani ali mu mmwe ku bantu be bonna? Mukama Katonda we abe naye, era alinnye e Yerusaalemi. 2 Ebyafaayo 36:15-23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Ebigambo ebiri byokka mu Bayibuli ebikwata ku ttaka okuwummulamu Ssabbiiti zaalyo, bikwatagana n'okusaasaanyizibwa kw'abantu ba Katonda, n'emyaka nsanvu egy'obuddu, egyayimirira ekiseera ekikkiriza ettaka okuwummulamu Ssabbiiti zaalyo. Kino kyali kyenkana omuwendo gwa Ssabbiiti Abayudaaya ze bataaleka ttaka liwummule. Ettaka okuwummula emyaka nsanvu, kyayimirira omuwendo gw'emyaka gyonna egy'okujeema ku kiragiro eky'okukkiriza ettaka liwummule. Okubalayo okutono kulaga nti mu myaka 490 egy'okujeema, waabeerawo emyaka nsanvu gye ttaka lyatali liwummula.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Emyaka 490 gyasalibwako okuva mu myaka 2300, ng’ebbanga ery’okugezesebwa ery’Abayudaaya, era emyaka ‘490’ gino girina enkwatagana entuufu n’okusaasaanyizibwa kw’ ‘emirundi musanvu’ okwogerwako mu Abaleevi 26.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Ekyolesebwa kya "chazon" eky’okukandagirirwa wansi n’ekyolesebwa kya "mareh" eky’okulabika ku nkomerero y’emyaka enkumi bbiri n’ebikumi bisatu biwukana, naye bikwatagana mu butereevu. Nga bwe kyali eri Daniyeri, abantu ba Katonda balina okwawula ebyo byombi mu ngeri entuufu, nga mu kiseera kye kimu bategeera enkwatagana yaabyo. Emyaka nsanvu egy’obuddu egyaleeta ebiragiro bisatu ebyakkiriza Abayudaaya okudda n’okuzimba bupya Yerusaalemi, byakiikirira emyaka "ebikumi bina n’amakumi kyenda" egy’okujeemera kwa Abayudaaya ku ndagaano ey’okuleka ettaka liwummule.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Bwe ekiragiro eky’okusatu kyabalaga omukisa gwabwe ogw’okudda ne bazimba nate, ne baweebwa ebbanga ly’emyaka "bikumi bina mu kyenda" ery’okugezesebwa, nga baagezesebwa mu bbanga lyerimu mwe obujeemu bwabwe bwaviirako okuzikirizibwa kwa Yerusaalemi n’okubasaasaanya. Ku nkomerero y’emyaka "bikumi bina mu kyenda" egy’okubiri, obujeemu bwabwe bwandiddamu okuviirako okuzikirizibwa kwa Yerusaalemi n’okubasaasaanya kwabwe mu Bannaggwanga.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Okusaasaanyizibwa kw’obuddu obw’emyaka ensanvu kwasokedwa emyaka "ebikumi bina mu kyenda" egy’obujeemu, era oluvannyuma obuddu obwo obw’emyaka ensanvu ne bwaddirirwa emyaka emirala "ebikumi bina mu kyenda" egy’obujeemu obw’okweyongera.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ekiseera ekisooka eky’emyaka “ebikumi bina n’amakumi mwenda,” ekyaleetaawo emyaka nsanvu egy’okuwummula kw’ettaka, kyaggwa n’okuzikirizibwa kwa Yerusaalemi. Ku nkomerero y’emyaka “ebikumi bina n’amakumi mwenda” egyasalibwamu ku “emyaka enkumi bbiri n’ebikumi bisatu,” Yerusaalemi ne ezikirizibwa nate, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’agifaananyiza n’entandikwa yaakyo.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Obuddu bw’Isirayiri ey’omubiri mu Babulooni ey’omubiri obw’emyaka nsanvu bwali akabonero k’okusaasaanyizibwa okw’emirundi musanvu, era Omukyala White alaga nti obuddu buno obw’emyaka nsanvu bw’Isirayiri ey’omubiri mu Babulooni ey’omubiri bwali ekifaananyi ky’emyaka 1,260 egy’obuddu bwa Isirayiri ey’omwoyo mu Babulooni ey’omwoyo.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Ekkanisa ya Katonda ku nsi yali ddala mu busibe mu kiseera kino ekiwanvu eky'okuyigganyizibwa okw'ekitaliiko kkomo, nga bwe abaana ba Isirayiri baakuumibwa mu busibe e Babulooni mu kiseera ky'okusengulwa." Bannabbi n'Abakabaka, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Emyaka 1260 okuva mu mwaka 538 okutuuka mu 1798 gyali ekifaananyirizi ky’ “emirundi musanvu.” Ku nkomerero y’emyaka nsanvu, Abayudaaya baakomawo okuzzaawo era n’okuddamu okuzimba Yerusaalemi. Okukomawo kwabwe mu biseera by’ebiragiro ebisatu kwalaga entandikwa (457 BC) y’emyaka 2300 egy’ekyolesebwa “mareh” ekyatuusa ku kulabika kwa Kristo mu Ekifo Ekitukuvu Ennyo ku October 22, 1844. Ebiragiro ebisatu byalaga entandikwa y’ekiseera eky’obunnabbi, era kyetaagisa ebiragiro byonna ebisatu okutandika ekiseera eky’obunnabbi, newankubadde nga baatandika okudda n’okuddamu okuzimba n’ekiragiro ekisooka ekya Cyrus.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Mu ssuula ey’omusanvu eya Ezera mwe mulabika etteeka eryalagirwa. Ennyiriri 12−26. Mu ngeri yaalyo esinga obujjuvu, lyalagirwa Alitagizerugizi, kabaka w’e Buperusi, mu 457 BC. Naye mu Ezera 6:14 ennyumba ya Mukama ey’e Yerusaalemi eyogerwako nti yazimbibwa ‘ng’okulagira [‘etteeka,’ ku mabbali] kwa Kuulo, ne Daliyo, ne Alitagizerugizi kabaka w’e Buperusi.’ Bakabaka bano abasatu, mu kutandikawo, mu kukakasa nate, ne mu kutuukiriza mu bujjuvu etteeka eryo, baalituusa ku butuukirivu obwali bwetaagisa obunnabbi okulaga entandikwa y’emyaka 2300. Nga batwala 457 BC, ekiseera etteeka we lyatuukirizibwa mu bujjuvu, ng’ennaku y’okulagira okwo, buli kimu obunnabbi kye bwalambika ku bikwata ku ssabbiiti ensanvu kyalabibwa nga kyali kituukiridde.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Okuva mu 1798 okutuuka mu 1844, bamalayika basatu b’Okubikkulirwa baatuuka mu byafaayo eby’obunnabbi; era nga bwe biragiro bisatu byaalaga okutandika kw’obunnabbi bw’emyaka 2300, ne bamalayika abo basatu ne balaga enkomerero y’obunnabbi. Ekiseera eky’obunnabbi kyaggwa ng’omumalayika ow’okusatu atuuse, nga bwe kyatandika ng’ekiragiro eky’okusatu kituuse; kubanga Yesu bulijjo afananiza enkomerero y’ekintu n’entandikwa yaakyo.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Wansi w’ekiragiro ekisooka, Abayudaaya baatandika okudda, era mu kiseera ky’ekiragiro eky’okubiri baamaliriza okuzimba ekkalu. Omulayika ow’okusatu yajja nga ku October 22, 1844, era nga tekinnatuuka lunaku olwo Abamillerite baali bamaze okumaliriza okuzimba ekkalu ery’omwoyo lwe baava mu Babulooni ey’omwoyo okuzimba nate. Kyalina okuba nga kyamaliriziddwa, kubanga ku October 22, 1844 omubaka w’endagaano yali agenda okujja mangu mu kkalu lye. Ekkalu eryo lyali abantu Abamillerite abaayingira mu ndagaano ku October 22, 1844, era Peetero yabalaga nti baali ekkalu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Era nammwe, nga mayinja amalamu, muzimbibwa okubeera enju ey’Omwoyo, okubeera obwakabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa eri Katonda mu Yesu Kristo. 1 Peetero 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Yeekaalu y’Abamilleraiti yazimbibwa okuva mu 1798 okutuuka mu 1844, ekyo kye kiba emyaka amakumi ana mu mukaaga, oba mu ngeri ey’obunnabbi ennaku ssatu, kubanga Kristo yategeeza nti okuzimba yeekaalu kutwala ennaku ssatu.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Era Paska y’Abayudaaya yali yetuuse okumpi, ne Yesu n’alinnya e Yerusaalemi, n’asanga mu yeekaalu abaatuunda ente n’endiga n’enjiba, n’abakyuusa ensimbi batuudde; bwe yamala okukola omuggo gw’amaguwa amatono, n’abagoba bonna mu yeekaalu, awamu n’endiga n’ente; n’asuula wansi ensimbi z’abakyuusa ensimbi, n’avuunika emmeeza; n’agamba abo abaatuundanga enjiba nti, Muggye ebintu bino wano; temufuula nnyumba ya Kitange nnyumba ey’obusuubuzi. Abayigirizwa be ne bajjukira nti kyawandiikibwa nti, Obuggya olw’ennyumba yo bundyedde. Awo Abayudaaya ne baddamu ne bamugamba nti, Akabonero ki k’otulaga, kubanga okola ebintu bino? Yesu n’addamu n’abagamba nti, Mumenye eno yeekaalu, era mu nnaku ssatu ndijizimbawo nate. Awo Abayudaaya ne bagamba nti, Emyaka amakumi ana mu mukaaga ye gyezimbiddwaamu eno yeekaalu, naawe ojizimbawo nate mu nnaku ssatu? Naye yali ayogera ku yeekaalu ey’omubiri gwe. Yokaana 2:13-21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Sister White alaga nti omubaka w’endagaano bwe yajja mangu ddala mu yeekaalu ye, nga bwe kyalagibwa mu kitabo kya Malaki, obunnabbi obwo bwatuukirira Kristo bwe yatukuza yeekaalu, nga bwe kyajuliddwa kaakano mu kyawandiiko kya Yokaana.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> Mu okutukuza yeekaalu n’agiggyamu abaguzi n’abatunzi b’ensi, Yesu yalangirira omulimu gwe ogw’okutukuza omutima okuva ku obutali butukuvu bw’ekibi - okuva ku byegomba eby’ensi, ebyegombesa eby’okwefaako wekka, n’emize emibi, ebiyonona emmeeme. ‘Laba, ndìtuma omubaka wange, era aliteekateeka oluguudo mu maaso gange: ne Mukama gwe munaanoonya, alijjira mangu nnyo mu yeekaalu ye, ye ddala omubaka w’endagaano, gwe musanyukira: laba, alijja, bw’ayogera Mukama ow’Amaggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani aliyimirira bw’alirabika? kubanga ali ng’omuliro ogw’okusaanuula, era ng’asabbuuni gw’abalongosa engoye: Era alituula ng’omusaanuzi n’omutukuza w’effeeza: era alitukuza batabani ba Leevi, n’abasaanuule ng’azaabu n’effeeza, balyoke baleetere Mukama ekiweebwayo mu butuukirivu. Malaki 3:1-3.’ The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Yekkaalu eri mu Yokaana essuula 2 yatwala emyaka amakumi ana mu mukaaga okuzimbibwa, era Yesu yagamba nti ajja kuzzaawo yekkaalu eyali zikiriziddwa mu nnaku ssatu. Okuva mu 1798 okutuuka mu 1844 waliwo emyaka amakumi ana mu mukaaga, era kino kiraga okujja kw’abamalayika basatu (ennaku) ab’Okubikkulirwa 14, abaali bafaananyizibwa ebiragiro bisatu ebyatandika obunnabbi bw’emyaka 2300. Emyaka amakumi ana mu mukaaga gye kiseera mwe Kristo yazaawo yekkaalu eya Millerite, kubanga nga tekinnatuuka ekiseera ekyo, ekifo ekitukuvu eky’omwoyo n’Isirayiri ey’omwoyo byali bikandagiriddwa Babironi ey’omwoyo.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Bwe Kristo yatukuza yeekaalu mu Mbaga ya Paska ku ntandikwa y’obuweereza bwe, yali atuukiriza obunnabbi obw’Omubaka w’Endagaano okujja mangu ddala mu yeekaalu ye, nga bwe kyogeddwa mu kitabo kya Malaki. Ku Okitobba 22, 1844 Kristo yajja mangu ddala mu yeekaalu ye, era kyamutwalira emyaka 46 okuzimba nate yeekaalu ye eyali emenyeddwa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Obusungu obwasooka bwaggwa mu 1798, ate enkomerero y’obusungu obwasembayo yali mu 1844. Entandikwa y’ekiseera eky’amyaka amakumi ana mu mukaaga, mwe Kristo yazimusa yeekaalu y’Abamillerite, yalaga enkomerero, kubanga entandikwa n’enkomerero byombi byalabirwamu okuggwaawo kw’obusungu bwa Katonda eri abantu be, kubanga Yesu bulijjo agifananya enkomerero y’ekintu n’entandikwa yaakyo.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Tujja kweyongerayo mu kwekenneenya kwaffe ku bulagirizi bwa Gabulieri eri Danyeri mu kiwandiiko ekiddako.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Ekitabo ky’Okubikkulirwa kirina okugguliribwa eri abantu. Abangi bayigiriziddwa nti kye kitabo ekisibiddwa, naye kisibiddwa eri abo bokka abagaana amazima n’ekitangaala. Amazima agalimu galina okulangirirwa, abantu balyoke bafune omukisa okutegekera eby’egenda okubaawo amangu ddala. Obubaka bw’omalaika ow’okusatu bulina okuyanjulwa nga ssuubi lyokka ery’obulokozi bw’ensi eri mu kuzikirira.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> "Obulabe bw’ennaku ez’enkomerero buli ku ffe, era mu mulimu gwaffe tusaanidde okulabula abantu ku kabi ke baliimu. Temukkiriza ebintu eby’amaanyi era eby’ekitalo obunnabbi bye bulaze nti bijja okutuukirira mu bwangu okulekebwa nga tebikwatibwako. Ffe tuli ababaka ba Katonda, era tetulina budde bwa kumala bwereere. Abo abagala okukolera awamu n’Omukama waffe Yesu Kristo baliraga okufaayo nnyo ku mazima agasangibwa mu kitabo kino. N’ekalamu n’eddoboozi lyabwe banaagezaako nnyo okulambulula ebintu ebyewuunyisa Kristo bye yajja okuva mu ggulu okubikkula." Signs of the Times, Julaayi 4, 1906.

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