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# The Book of Daniel - Number Fifty-Five

Ekitabo kya Danyeri - Ennamba amakumi ataano mu ttaano

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Okubikkula ensengeka y'obunnabbi: Okubikkulirwa kwa Gabuliyeri eri Danyeri

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gabuliyeri yajja eri Danyeri nga amaze okutegeera emyaka ensanvu egy’obuddu mu bunnabbi bwa Yeremiya, era ekirayiro n’ekikolimo bya Musa.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Mu mwaka ogw’olubereberye ogw’obwakabaka bwe, nze Danyeri ne ntegeera okuva mu bitabo ennamba y’emyaka, ebyo ekigambo kya Mukama kye kyayogerera eri Yeremiya nnabbi, nti ekuzikirizibwa kwa Yerusaalemi kulina okuweza emyaka nsanvu. . . . Mazima, Isirayiri yonna yava mu mateeka go, ne yeeyawula, baleme okugondera eddoboozi lyo; kyenvudde ekikolimo kifukiddwa ku ffe, era n’ekirayiro ekyawandiikibwa mu mateeka ga Musa omuddu wa Katonda, kubanga twamwonoonyako. Era atuukirizza ebigambo bye, bye yayogera ku ffe ne ku balamuzi baffe abaatufuula emisango, ng’atuleeteddeko obubi obunene; kubanga wansi w’eggulu lyonna tewali kyakolebwa nga bwe kyakolebwa ku Yerusaalemi. Nga bwe kyawandiikibwa mu mateeka ga Musa, obubi buno bwonna buzze ku ffe; naye tetwasaba mu maaso ga Mukama Katonda waffe, tukyuke mu bibi byaffe ne tutegeere amazima go. Kyenvudde Mukama n’akebera ku kabi, n’akituleetera; kubanga Mukama Katonda waffe mutuukirivu mu bikolwa bye byonna by’akola; kubanga tetwagondera ddoboozi lye. Danyeri 9:2, 11-14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Ekigambo Danyeri kye yakozesa ekivvunulwa ng’ “ekirayiro,” kye kimu n’ekigambo Musa kye yakozesa ekivvunulwa ng’ “emirundi musanvu,” mu Leevitiko essuula 26. Mwannyinaffe White atutegeeza nti mu ssuula ey’omwenda, Danyeri yali anoonyereza okutegeera enkolagana wakati w’ebbanga lya Yeremiya ery’emyaka nsanvu n’ebbanga ly’emyaka enkumi bbiri n’ebikumi bisatu. Gabulayiri yali alagiddwa mu ssuula ey’omunaana okutegeeza Danyeri ekyolesebwa ky’ennaku enkumi bbiri n’ebikumi bisatu, era Gabulayiri yali ng’amaliriza omulimu gwe bwe yaddayo mu ssuula ey’omwenda, n’ategeeza Danyeri okubawulamu mu birowoozo ebyolesebwa ebibiri ebibadde omulamwa gw’essuula omusanvu, omunaana era n’ey’omwenda. Ebyolesebwa ebyo ebibiri bye by’omulamwa gw’“okwongera obumanyi” ogwasumululibwa mu 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Emyaka nsanvu gya Yeremiya n’“ekikolimo” kya Musa byombi byeyoleka ng’obubonero bw’“emirundi musanvu,” nga Musa bwe yakiraga mu “ekirayiro” kye; naye Gabuliyeri agenda kulaga ennyinyonnyola y’okugabanyizibwamu ekiseera ky’emyaka enkumi bbiri ne bikumi bisatu. Ekiseera kino kisobola okugabanyizibwa bulungi yokka singa enkwatagana wakati w’ekyolesebwa (“chazon”) eky’okulinnyirirwa wansi n’ekyolesebwa (“mareh”) eky’okulabika egabanyiziddwa bulungi. Gabuliyeri yatandika n’okulaga nti waliwaayo eri Abayudaaya ebbanga ery’okugezesebwa ery’emyaka ebikumi bina n’ekyenda. Ebbanga eryo lyali lyerimu n’ebbanga ery’emyaka ebikumi bina n’ekyenda ery’obujeemu eryaleeta emyaka nsanvu egy’obuddu.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Ekigambo “determined” mu olunyiriri lw’amakumi abiri mu nnya kyogera ku kiseera okuva ku kufulumizibwa kw’ekiragiro eky’okusatu mu 457 BC okutuuka ku kukubibwa amayinja kwa Stefano mu 34 AD, naye ekigambo “determined” mu nnyiriri amakumi abiri mu mukaaga n’amakumi abiri mu musanvu kirambulula amaanyi agaleeta amatongo g’obupagani n’obupapa.

> 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 9:26, 27.

> Awo oluvannyuma lw’amasabbiiti nkaaga mu bbiri Mesiya anattibwa, naye si lwa ye yennyini; n’abantu b’omulangira agenda okujja balizikiriza ekibuga n’ekkalu; n’enkomerero yaakyo eriba n’amataba, era okutuusa ku nkomerero y’olutalo okuzikirira kwasalibwawo. Era anaanyweza endagaano n’abangi okumala sabbiiti emu; era mu makkati g’eyo sabbiiti anaakomya ssaddaaka n’ebiweebwayo, era olw’okusaasaana kw’ebikolwa ebyenyinyala anaakifuula matongo, okutuusa ku nkomerero, era ekyo ekisaliddwaawo kinafukibwa ku azikiriziddwa. Danyeri 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabulayiri ategeeza Danyeri nti “oluvannyuma” lwa “Masiya” “okuttibwawo” “abantu b’omulangira ajja okujja banaazikiriza ekibuga n’ekifo ekitukuvu.” Loma ey’obupagani yazikiriza “ekibuga n’ekifo ekitukuvu” mu kwetoolerwa okw’amala emyaka esatu n’ekitundu ddala okuva mu mwaka gwa 66 okutuuka ku 70 AD. Gabulayiri alaga nti “enkomerero y’olutalo” ejja kuba “n’omwogga,” era nti olutalo lujja kubaamu “okuzikirira.” Olutalo olwakwata ku Yerusaalemi n’ekifo ekitukuvu lwali okulinnirirwa okwakolebwa obupagani n’Obwapapa. Amaanyi g’obupagani agaagenda okuzikiriza Yerusaalemi mu kusooka gaali Babulooni, naye amaanyi g’obupagani agaagenda okugizikiriza oluvannyuma lwa Masiya okubambibwa ku musaalaba gaali Loma ey’obupagani. Naye olutalo olwaali ku ekifo ekitukuvu n’eggye lwakolebwa amaanyi abiri agaleeta okuzikirira, era eky’okubiri ku amaanyi agaleeta okuzikirira mu Byawandiikibwa kye Obwapapa.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Obwakapapa ye buyinza obulirabikibwa ng' "ekikolimazo ekikulukuta"; era kye buyinza obuli mu Danyeri ekitundu ekkumi n'emu, olunyiriri lwa amakumi ana, ekyo "ekikulukuta ne kiyita." Okukandagirizibwa kwa Yerusaalemi okwava ku Babulooni ne kweyongerayo n'eggwanga ery'ekyuma eryayogera ebigambo eby'ekizikiza, nga bwe kyeragibwa Musa mu Ebyamateeka Okuddamu, kyaddirwamu obwakapapa. Okutuusa ku nkomerero y'okukandagirizibwa, "obuzikirivu" "bwasalibwawo." Mu lunyiriri lw'amakumi abiri mu musanvu, Kristo akakasa endagaano n'abangi okumala wiiki emu. Mu makkati ga wiiki eyo, enteekateeka y'ebiweebwayo eby'ensi eno eneekoma, nga Kristo atandika obuweereza bwa Kabona Asinga Obukulu mu kifo ekitukuvu eky'omu ggulu. Olw'obutagondera bw'Abayudaaya mu bbanga ery'okugezesezebwamu eryaabasalirwaamu, ekifo ekitukuvu n'ekibuga byagenda okulekebwa nate nga amatongo.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ekyawandiikibwa kigamba nti, "olw’okusaasaana kw’ebikolwa eby’ennyinyala alikifuula matongo, okutuusa ddala ku nkomerero; era ekyaasalibwawo kinafukibwa ku kitongo." Abayudaaya bwe baajjuza ensuwa yaabwe ey’ebbanga ly’okugezesebwa okutuukira ddala waggulu, ekibuga n’omusinzizo byandibeeredde matongo okutuusa ku nkomerero y’olutalo. Ku “nkomerero” y’okunyigirizibwa mu 1798, kyali “kyasalibwawo” nti obukulembeze bwa Papa bunaafuna ekiwundu ekitta. Awo ekibuga n’omusinzizo byandizzibwawo era ne bizzimbibwa bupya, nga bwe kyafaananyizibwa Abayudaaya bwe baava mu Babulooni ennyini wansi w’ebiragiro bisatu.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Okutuusa ku kumalirizibwa kw’olutalo olwo, Yerusaalemi yaligenda kukandagirwawo n’obuyinza bwa Papa. Ebiseera eby’obunnabbi ebigattaamu ebitundu eby’enjawulo mu bbanga ly’emyaka enkumi bbiri ne bikumi bisatu bisobola okutegeerekeka bulungi bwokka singa enkolagana wakati w’ekyolesebwa eky’okukandagirwawo kw’emyaka nsanvu etegeerekedwa nga esibiddwa wamu n’ekyolesebwa eky’okuzzaawo awatukuvu n’eggye. Okugaana ekyolesebwa eky’okusasaanyizibwa olw’ekikolimo kya Musa kwe kugaana ekyolesebwa eky’okukuŋaanya. Ekyolesebwa ky’emyaka nsanvu kye ky’okusasaanyizibwa. Ekyolesebwa ky’emyaka enkumi bbiri ne bikumi bisatu kye ky’okukuŋaanya. Ekyolesebwa ky’emyaka nsanvu kye "chazon" eky’okusasaanyizibwa, ate n’ekyolesebwa ky’emyaka enkumi bbiri ne bikumi bisatu kye "mareh" eky’okukuŋaanya.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Kale Katonda kye yagatta awamu, omuntu aleme okukiyawula. Makko 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Obubonekerwa bubiri byagattiddwa mu ngeri ey’obunnabbi, era okugaana kamu kwe kuba okugaana byombi. Ekintu kino kiraga nti newankubadde mu Adiventisimu bagamba nti banywerera ku bunnabbi bw’emyaka 2300, baagaanye omusingi omukulu ogw’Adiventisimu, nga kituufu ddala bwe baagaana ‘emirundi musanvu’ mu 1863. Abayudaaya tebaagamba nti bakuuma etteeka lya Katonda? Abayisirayiri ab’edda tebaagamba nti balindirira Masiya? Okukwatula kwokka tekirina mugaso singa tekunywerera ku Kigambo kya Katonda.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Abamillerite oluvannyuma baategeera nti Okitobba 22, 1844 ye enkomerero y’ebbanga ly’ennaku 2300, naye okutegeera kwabwe kwali kwekomye. Okutangaala ku Kifo Ekitukuvu eky’omu ggulu n’okulabika kwa Kristo mu Kifo Ekitukuvu Ennyo ku lunaku olwo, tekwajja okutuusa oluvannyuma lw’okuddirwamu essuubi okunene. Era tebaalaba obubaka bw’Omulayika ow’okusatu n’etteeka lya Katonda okutuusa oluvannyuma lwa lunaku olwo.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Mukama yateekateeka okwongera ekitangaala eky’obunnabbi ekigattiddwa n’emyaka enkumi bbiri mu bikumi bisatu, era mu mwaka gwa 1856 n’aggulawo oluggi olw’ekitangaala ekyongerako, era mu myaka musanvu egyaddirira Abadiventisti ne baggalawo oluggi olwo. Tekyaabaawo okutuusa nga oluvannyuma lwa Ssettemba 11, 2001, Mukama lwe yakulembera abayizi b’obunnabbi okuddayo ku biwandiiko bya Hiram Edson, ne kitangaala ky‘ebiseera musanvu’ ne kitandika okweyongera nate.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Okugaana okulaba enkolagana wakati w’obunnabbi bw’emyaka enkumi bbiri n’ebikumi bisatu n’obunnabbi bw’emyaka enkumi bbiri n’ebikumi bitaano n’amakumi abiri, kyaviirako Adiventizimu okutegeera Okitobba 22, 1844 mu ngeri empi era etajjuvu.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Bwe S. S. Snow yamala okukakasa olunaku olw’okubambibwa, olunaku lwa 22 Okitobba 1844 lwategeerwa ddala.

> 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 9:25–27.

> Kale tegeera, era omanye nti okuva lwe lifulumira ekiragiro ery’okuzzaawo n’okuzimba Yerusaalemi okutuusa eri Masiya Omulangira walibaawo ebiwiiki musanvu, n’ebiwiiki nkaaga mu bbiri: oluguudo lujja kuzimbibwa nate, n’ekkomera, ne mu biseera eby’obuzibu. Era oluvannyuma lw’ebiwiiki nkaaga mu bbiri Masiya ajja okuttibwa, naye si lwa ye: era abantu b’omulangira anajja balizikiriza ekibuga n’ekaalu; n’enkomerero yaayo ejja kuba n’amataba, era okutuusa ku nkomerero y’olutalo okusaanyizibwaawo kwasalibwawo. Era alinyweza endagaano ne bangi okumala wiiki emu: era wakati wa wiiki ajja okuyimiriza ssaddaaka n’ebiweebwayo, era olw’okusasaana kw’ebizizo alikifuula matongo, okutuusa enkomerero, era ekyo ekyasalibwawo kinafukibwa ku awazikiriziddwa. Danyeri 9:25-27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Abamillerite baategeera olunaku olutuufu olw’okubambibwa kwa Kristo ku musaalaba, era oluvannyuma ekkomo ly’ekiseera eky’emyaka enkumi bbiri n’ebikumi bisatu ne kimanyiddwa. "Okusalirwamu kwa Masiya" mu "makkati ga sabiiti," mwe Kristo "yakakasa endagaano" olw’Abayudaaya okujjuzza ekikompe kyabwe eky’ekiseera ky’okugezesebwa okutuuka waggulu ddala, nga bwe kyayimirizibwa "okusaasaana kw’ebikolwa eby’enyinyala," nakyo ne kimanyiddwa. Omusaalaba n’afuuka akabonero k’ebyafaayo akalaga ekkubo akaali ka nkizo mu kumanya obubaka bw’Enduulu ey’ettumbi ery’ekiro.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Wadde nga waliwo omusana ogwali mu ebitundu by’ebyawandiiko ogwaleeta okulabikako okw’amaanyi nnyo okw’obuyinza bwa Katonda, Abamilleraiti tebaatuuka ku kutegeera ebitundu ebyo, nga bwe kyayimiririzibwa mu kwegomba kwa Dayiniyeri okutegeera enkolagana y’ebyolesebwa ebiri. Sabbiiti mwe Kristo yakakasa endagaano yaagabanyizibwamu ebiseera bibiri, ebyo Sister White oluvannyuma bye yategeeza nti byakiikirira okuweereza kwa Kristo okw’obuntu okumala emyaka esatu n’ekitundu, ne kiddirirwa okuweereza kwe okwakiikirirwa abayigirizwa. Baalaba nti akabonero ak’ebyafaayo ak’omusaalaba kaafuuka ensiba ey’okukakasa olunaku lwa 22 Okitobba 1844, naye tebaalaba nti era kaakiikiriranga ekitundu eky’omu wakati w’ebiseera bibiri ebifaanagana eby’emyaka esatu n’ekitundu, kye kyava kekiikirira ‘emirundi musanvu,’ Katonda nga ayita mu Musa kye yayita ‘okuwakana kw’endagaano ye.’

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Awo nange ndibatambuliranga nga mbalwanyisa, era ndibabonereza emirundi musanvu olw’ebibi byammwe. Era ndibaleetera ekitala ku mmwe, ekigenda okuwoolera enkaayana ey’endagaano yange; era bwe munaakegatta mu bibuga byammwe, ndituma kawumpuli mu mmwe; era munaweebwayo mu mukono gw’omulabe. Eby’Abaleevi 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Bwe Kristo yali ng’akakasa endagaano n’abangi, yali endagaano gye yalinaako empaka n’Abayudaaya abajeemu. “Empaka z’endagaano ye” zaatandika mu 723 BC, lwe Ab’Asuliya baatwala obwakabaka obwa mu bukiikakkono mu buwaŋŋanguse, era okumala ennaku za bunnabbi 1,260, obupagani bwalinyirira wansi Isirayiri ey’omubiri. Okulinyirirwa okwo ne kugobererwako ennaku endala za bunnabbi 1,260, nga obufuzi bwa Papa bulinyirira wansi Isirayiri ey’omwoyo.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Essaabiiti ey’obunnabbi mwe Kristo yakakasa endagaano, ng’atuukiriza okwolesebwa kw’emyaka 2300, yali era eraga ekifaananyi ky’okwolesebwa kw’emyaka 2520. Abagoberezi ba Miller baategeera okumala obunnabbi bw’emyaka 2300 ne balangirira mu ngeri entuufu obubaka bw’Okukaaba kw’ettumbi ly’ekiro, naye baasalawo okugaanaamu omusana ogumu ogwali gusuubirwa okutuusibwa mu nnyinyonnyola ya Gabulieri mu ssula ey’omwenda.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gabuliyeri yali alagidde Danyeri okuzawula bulungi (okubiyawulamu mu magezi) ebyolesebwa byombi, ebyalabirwanga ng’ ‘ensonga’ ne ‘kyolesebwa’; era mu kutuukiriza amagezi ago, Mwannyinaffe White atutegeeza nti kino kyennyini kye kyali omugugu gwa Danyeri bwe yanoonyezanga okutegeera enkolagana ya wiiki nsanvu (akabonero ka ‘emirundi musanvu’), n’emyaka enkumi bbiri n’ebikumi bisatu.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Okugaana kwa Adiventisimu ku “emirundi musanvu” kwabateeka mu mbeera mwe tebasobola kutegeera nti ebbanga eryasooka ery’emyaka ebikumi bina n’amakumi kyenda, eryaasalibwamu okuva ku myaka enkumi bbiri n’ebikumi bisatu, lyakiikirira obujeemu bw’endagaano Musa bwe yayita “empaka z’endagaano ye.”

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Era baaziyizibwa okulaba nti okubambibwa ku musaalaba mu makkati g’omu wiiki tekwabanga kya kulaga deeti yokka; kubanga kwalaga omutima gw’enkontana ya Kristo n’obutagonda bwa Isirayiri, mu musaayi gw’endagaano. Baali bazibe mu maaso ku nsonga nti omusaayi ogwafukibwa ku lwa bangi ku musaalaba, ogwabadde gukakasa endagaano ye, gwali era gukakasa endagaano eyateekebwawo mu kitabo ky’Abaleevi 25 ne 26.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Isirayiri ey’edda yeeyingiza mu ndagaano, ne bagiteekateeka be bennyini ng’etegeeza nti, “byonna Mukama by’ayogedde tunaabikola,” nga bataamanya ddala nti endagaano Kristo gye yali awaayo yetaaga etteeka lye liwandiikibwe mu mitima gyabwe. Ennyonnyola yaabwe ey’Abafalisaayo ku bukwakkulizo bw’endagaano yabaziyiza okutegeera n’okukkiriza endagaano entuufu.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Isirayiri ey’omu kiseera kino esobanudde omusaayi ogw’omusalaba ogw’omu wakati w’essaabiiti mu ngeri ereetera Isirayiri ey’omu kiseera kino obuzibe bw’amaaso bumu obwali ku Isirayiri ey’edda, lwe baagaana Masiya ne balangirira nti tebalina kabaka wabula Keezaali.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Isirayiri ya leero teraba nti ebyafaayo Gabuliyeri bye yalaga eri Danyeri tebirimu kukakasa endagaano yokka, wabula n’okusaasaanyizibwa okuleetebwa ku abo abagaana endagaano eyo, kubanga ebyawandiikibwa biraga nti Loma ey’obupagani (omulangira eyalina okujja) eyandizikirizza ekibuga n’ekifo ekitukuvu, era nti okutuusa ku nkomerero y’olutalo (olwayinnyirira ekifo ekitukuvu n’eggye) “obuzikiriza,” mu bwinji, byali byasalibwawo.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Mu byafaayo mwe Kristo yayiwa omusaayi gwe okukakasa endagaano n’abangi, obuyinza obuzikiriza bubiri, e Roma ey’obupagani n’e Roma ey’obwapaapa, bulondoolwa bulambulukufu. Omusaayi ogwayiwa ku musaalaba gwe Kristo aleeta mu Kifo Ekitukuvu eky’eggulu, era kabonero k’omulimu gwe okuliikirirwa mu kwolesebwa kwa "mareh" okw’emyaaka 2,300. Ebyafaayo ebyo bigattiddwa wamu n’ebyafaayo by’okwolesebwa kwa "chazon" okw’emyaaka 2,520, nga bwe kuliikirirwa obuyinza obuzikiriza bubiri obwandikandagira wansi Ekifo Ekitukuvu n’eggye.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Amazima agaalagiribwa mu kirooto kya Miller ng’amayinja ag’omuwendo gaaka ng’enjuba, naye gaali tegatuukiridde. Mu nnaku ez’olusembayo, bwe kinaaba nga Okukaaba okw’omu wakati w’ekiro kuddiddwamu ddala buligambo ku buligambo, amayinja ago gennyini gajja kusuulibwa mu ssanduuke empya ennene okusinga, ng’ “dirt brush Man” ye abyasuula omwo, era olwo gajja kukaaka emirundi kkumi okusinga bwe gaaka mu kusooka. Gafuuka ekigezo ky’obubaka olusembayo olw’Okukaaba okw’omu wakati w’ekiro. Abo abajulizi ababiri, Habakkuku be yabuulira ng’ebipande, be baalagira bulungi amayinja ago. Bwe biteekeddwa waggulu w’ekirala, “olunyiriri ku linyiriri”, ebipande ebibiri eby’ebyapa eby’abatandikawo eby’omwaka 1843 n’1850, amayinja ga Miller galambululwa ddala; era mu ngeri eyo amayinja ago gakiikirira obubaka bw’Okukaaba olw’olusembayo olw’omu wakati w’ekiro.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Ebisinga ku mazima agali ku bipande byombi galaga obunnabbi obwatuukirizibwa nga tekunnaba kutuuka mu 1844, gamba nga okulambululwa kw’ensolo ez’omu Danyeri 7 ne 8. Ekifaananyi ekiri mu Danyeri 2 kiragiddwa. Empaka ku nsonga nti oba Loma oba Antiyokosi Epifane ye ateekaawo okwolesebwa ziriwo. Okuddiriramu okwasooka n’ebbanga ery’okulindirira erya Habakkuku n’abawala ab’ekkumi birimu. Okutuuka kw’omumalaika ow’okusatu kulimu, era ne ekifo ekitukuvu eky’eggulu kirimu. “The daily” ng’akabonero k’obupagani kirimu. Era, nga bwe kisaanira, emitawaana esatu egy’Obusiramu girimu. Bwe bitwalibwa wamu, ebipande bino bireeta ekifaananyi eky’“okwongera okumanya” ekibaawo nga Empologoma ey’ekika kya Yuda esumulula amazima g’obunnabbi.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Bwe tusemberera okukomekkereza okwekenneenya kwaffe ku kwolesebwa kw’Omugga Ulai ng’akabonero k’obumanyi bw’obunnabbi obwabikkulirwa mu kiseera eky’enkomerero mu mwaka gwa 1798, obw’eyongera ne bufuuka amayinja ag’omuwendo mu kisanduku ekipya ekisinga obunene ekya kirooto kya William Miller, tujja kuddamu okwekenneenya amazima g’Abamillerite agataali gamaliriziddwa mu byafaayo byabwe. Ebimu byaasigala bitannamalirizibwa olw’ekiseera ky’ebyafaayo mwe Abamillerite baabeeranga, ate n’ebirala byaasigala bitannamalirizibwa olw’obutagondera bwa abo abagaana okutambulira wamu n’ekitangaala ekigenda kyeyongera eky’Omulayika ow’okusatu.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> Abo Katonda b’atumye n’obubaka be bantu bokka; naye obubaka bwe batwala bufaanana butya? Mujja kuva ku kulabula, oba okukusaamu amaso, kubanga Katonda teyababuuzizza kye mwandisankidde? Katonda ayita abantu abaligamba, abakaaba n’eddoboozi erigulumivu ne batasaasira. Katonda ayimuse ababaka be okukola omulimu gwe mu kiseera kino. Abamu bavudde ku bubaka bw’obutuukirivu bwa Kristo ne banenya abantu n’obutatuukirivu bwabwe, kubanga teboogera obubaka bw’amazima mu kisa kyonna era nga tebuli mu kutereeza okweyagaza. Balina obugumu obusukkiridde, beesimbu nnyo, boogera n’obukakafu obusukkiridde, era obubaka obwandireese okuwonya, obulamu n’okugumya emyoyo egyakoowuuse n’egyanyigirizibwa buba nga busuulibwa ku bbali mu kimu; kubanga mu mlingo gwe gumu ab’amaanyi mu bantu bwe baggalawo emitima gyabwe ne basimba okwagala kwabwe okulwanagana n’ebyo Katonda by’agambye, bwe batyo banoonya okujjako akaaka k’omusana eri abo ababadde baayagadde nnyo era nga basaba omusana n’amaanyi agatuzzaamu obulamu. Kristo awandiise mu kitabo kye amagambo gonna amakakanyavu, ag’ekikumpanya n’ag’okunyooma, ag’ayogeddwa ku baddu be ng’agayogeddwa ku ye kennyini.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> Obubaka bwa malaika ow’okusatu tejja kutegeerwa; ekitangaala ekirikwaza ensi mu kitiibwa kyakyo kijjakuyitibwa ekitangaala eky’obulimba, abo abegaana okutambulira mu kitiibwa kyakyo ekyeyongera okweyongera be bakigamba bw’atyo. Omulimu ogubadde gusobola okukolebwa, gunaalekebwa abagaana amazima olw’obutakkiriza bwabwe. Tubaasabira mmwe abawakanya ekitangaala ky’amazima, muve mu kkubo ly’abantu ba Katonda. Ka ekitangaala ekisindikiddwa okuva mu ggulu kibanikire ku bo mu bukakafu era mu buterera obutakyukakyuka. Katonda abakwata ku buvunaanyizibwa, mmwe abatuuseko ekitangaala kino, ku ngeri gye mukikozesa. Abatawulira bajja kubalibwa n’obuvunaanyizibwa; kubanga amazima gatuusiddwa mu mikono gyabwe, naye baanyooma emikisa n’eby’obuyinza byabwe. Obubaka obuliko obukakafu obwa Katonda busindikiddwa eri abantu ba Katonda; ekitiibwa, obukulu, n’obutuukirivu bwa Kristo, ebyajjudde obulungi n’amazima, byalambikiddwa; obujjuvu bw’Obwakatonda mu Yesu Kristo bulambikiddwa wakati mu ffe mu bulungi n’obwagazi, okusikiriza abo bonna abataggadde emitima gyabwe olw’okukaliriza ebirowoozo. Tumanyi nti Katonda akoze wakati mu ffe. Twalabye emyoyo ng’ekyuka okuva mu kibi okudda mu butuukirivu. Twalabye okukkiriza kuzzibwawo mu mitima gy’abo ab’emitima egimenye. Tujja kubeera ng’abalwadde b’ekigenge abaawonyezebwa ne bagenda mu makubo gaabwe, ate omu yekka n’addayo okuwa Katonda ekitiibwa? Wabula twebuulire ku bulungi bwe, era tutendereze Katonda n’omutima, n’ekalaamu, n’eddoboozi. Review and Herald, Maayi 27, 1890.

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