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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Ekitabo kya Danyeri - Ennamba kikumi mu amakumi ataano mu munaana

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Okubikkula Ekyolesebwa: Okutegeera Ennaku ez’Okukungubaga mu Danyeri

Author

Jeff Pippenger

Published

March 25, 2024

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> 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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Mu mwaka ogw’okusatu ogwa Cyrus, kabaka wa Persia, ekintu kyabikkulirwa eri Daniel, eyayitibwanga Belteshazzar; era ekintu kyali kituufu, naye ekiseera ekipangiirwawo kyali kiwanvu; era yategeera ekintu, era yalina okutegeera ekyolesebwa. Mu nnaku ezo nze Daniel nnali mu kukungubaga okumala wiiki ssatu ezijjuvu. Saalya omugaati omulungi, so n’ennyama newankubadde wayini tebyayingira mu kamwa kange, so sasiiga mafuta ku mubiri gwange na katono, okutuusa wiiki ssatu ezijjuvu lwe zaweza. Era ku lunaku olw’amakumi abiri mu nya olw’omwezi ogwasooka, nga ndi ku lubalama lw’omugga omukulu oguyitibwa Hiddekel. Daniel 10:1-4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Mu nnaku ssatu n’ekitundu eziraga ekifaananyi ez’ogerwako mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa, bwe babeera nga abajulizi ababiri bafudde mu luguudo, “ekintu” kibikkulirwa eri Belteshazzar. Yali amaze dda okutegeera “ekyolesebwa” (mareh), kubanga mu ssuula ey’omwenda, Gabriel yali azze n’amuwa okutegeera ku kyolesebwa.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 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 show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Weewaawo, bwe nnali nkyayogera mu kusaba, era n’omusajja Gabulieri, gwe nnali ndabye mu kwolesebwa ku ntandikwa, ng’abubuuka mangu, n’ankwatako mu kiseera ky’ekiweebwayo eky’akawungeezi. N’anjulira, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nzize okuwa amagezi n’okutegeera. Ku ntandikwa y’ebisaba byo ekiragiro kyavaayo, nange nzize okukulaga; kubanga oyagaliddwa nnyo: kale tegeera ensonga eno, era tekereza ku kwolesebwa. Danyeri 9:21-23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Omusajja Gabulyeri, gwe” Danyeri “yalaba mu kwolesebwa ku lubereberye,” kino kitegeeza “chazon,” okwolesebwa okw’ebyafaayo eby’obunnabbi, ekitegeeza Gabulyeri ng’annyonnyola Danyeri okwolesebwa kw’obwakabaka obw’obunnabbi obw’omu Bayibuli mu ssuula ey’omunaana. Naye “okwolesebwa,” Danyeri kwe yali alina okulowoozaako mu ssuula ey’omwenda, kwali “mareh,” okwolesebwa okw’endabika. Awo Gabulyeri n’alyoka awa Danyeri okumenyamenya okw’ebyafaayo okw’obunnabbi obw’emyaka enkumi bbiri mu bisatu.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Essuula ey’omwenda yatuukirira mu mwaka ogusooka ogwa Darius. Belteshazzar bwe yagamba nti "yali ategeera ekibonoobono," mu "mwaka ogwokusatu ogwa Cyrus," yali amaze emyaka ebiri nga ategeera "mareh," ekibonoobono. Kye Belteshazzar yajja okutegeera mu "ennaku ezo" ez’obunakuwavu kyali "ekintu," kye kigambo ky’Olwebbulaniya "dabar," era kyali kiwanvu, kubanga obudde obwateekebwawo bwali emyaka 2,520.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Danyeri yali amaze okutegeera ebimu ku "kintu," kubanga mu ssuula ey’omwenda yali ng’atuukiriza essaala eya Eby’Abaleevi essuula amakumi abiri mu mukaaga, era essaala eyo ye "essaala ey’ekintu." Waliwo ekitangaala ekyeyongedde ku "emirundi musanvu," kye Belteshazzar yategeera mu nnaku amakumi abiri mu emu z’okukungubaga, era okweyongera kw’ekitangaala ku "emirundi musanvu" mu nnaku ezo z’okukungubaga kwalaga ekifananyi ky’okweyongera kw’ekitangaala ku "emirundi musanvu" mu mwaka gwa 1856. Abawagizi ba Miller nabo baali bamanyi ku "emirundi musanvu," kubanga baagilangiriranga, naye waliwo ekitangaala ekyongerwako ekyateekwa okubageza mu kiseera ddala mu byafaayo byabwe lwe baava mu kutambulira kwa Firadefiya ne bayingira erya Laodokeya.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Ennaku ez’ennaku ez’okukungubaga eza Belutesazzaali zikwatagana n’ebyafaayo eby’obunnabbi eby’ekkubo ery’ab’e Firaderufiya bwe lyakyuka ne liyingira mu kkubo ery’ab’e Lawodikiya mu 1856, era oluvannyuma ne liyingira mu kkanisa ya Baadiventiisi ey’e Lawodikiya mu 1863. Byombi, ebyafaayo bya Belutesazzaali n’eby’Abamirayiti eby’okweyongera kw’omusana ku “biro musanvu,” bikwatagana n’enkyukakyuka okuva mu kkubo ery’ab’e Lawodikiya ery’omubaka ow’okusatu okutuuka mu kkubo ery’ab’e Firaderufiya ery’ab’obukadde kikumi mu enkumi ena mu enkumi nnya mu enkumi nnya, era ne mu nnaku ez’okukungubaga, kwe kugamba mu biro eby’okulindirira, obudde omusana ogweyongedde ku “biro musanvu,” lwe gwali ogw’okubikkulirwa.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshazzar akiikirira byombi, omubaka n’ekibiina. Mu nnaku ez’okulila kwe, omubaka alitegeera ‘ekintu,’ ekyo kye Amazima, era oluvannyuma alikiyanjulira ‘ekintu’ eri ekibiina, nga Michael bw’anaazuukiza abajulizi babiri mu mwaka gwa 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Ekigambo ky’Olwebbulaniya "mareh" (ekyolesebwa eky’endabika ya Kristo), Daniyeri kye akakasibwa nti yakitegeera mu olunyiriri olusooka, kikozeseddwa emirundi ena mu kyolesebwa kya Daniyeri ekisembayo. Emirundi ebiri kihinduliddwa nga "ekyolesebwa," ate emirundi ebiri nga "endabika." Olubereberye Daniyeri gy’akikozesa mu olunyiriri olusooka, alaga nti yategeera "ekyolesebwa"; naye emirundi emirala esatu giraga Daniyeri ng’ali mu kyolesebwa. Mu olunyiriri olw’omukaaga, amaaso ga Kristo gaali nga ‘endabika’ y’okumyansa.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Era ku lunaku olw’amakumi abiri mu nnya olw’omwezi ogusooka, nga ndi ku lubalama lw’omugga omukulu oguyitibwa Hiddekel; awo ne ntuusa amaaso gange waggulu ne ntunula, ne ndaba, laba, omusajja omu ayambadde olugoye lw’erinena, amawugwe ge gasibiddwako olukoba lwa zaabu ennungi olw’e Uphazi. Omubiri gwe gwali ng’ejjinja ery’omuwendo erya berilo, n’obuso bwe ng’enfaananyi y’amasanyalaze, n’amaaso ge ng’amataala g’omuliro, n’emikono gye n’ebigere bye mu langi nga ekikomo ekireese obulungi; n’eddoboozi ly’ebigambo bye nga ddoboozi ly’ekibiina ekinene. Nze Danyeri nzekka ne ndaba ekyolesebwa; kubanga abasajja abaali nange tebaalaba ekyolesebwa; naye okutya okunene n’okukankana ne kubagwira, ne badduka ne beekweka. Ky’ennava nsigalayo nzekka, ne ndaba ekyolesebwa kino ekikulu, ne tewaasigalamu maanyi mu nze; kubanga obulungi bwange bwakyuka ne buba obubola mu nze, ne nsigalawo nga sirina maanyi. Danyeri 10:4-8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Waliwo ekigambo kya Olwebbulaniya ekirala ekivvuunulwa "vision", kye tujja okwogerako nga tumaze okulambulula ebiranga ebimu eby’ekigambo kya Olwebbulaniya "mareh". Mu emisoko egyasooka, ekigambo "appearance," kye kyakozesebwa; era ekigambo ekyo mu Olwebbulaniya kye "mareh". Ekigambo kye kimu kino kivvuunulwa "vision" mu musoko ogw’ekkumi na mukaaga. Mu musoko ogw’ekkumi na mukaaga, ekyolesebwa kya Kristo kwaleetedde Danyeri ennaku.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Awo, laba, omulala ng’ekifaananyi ky’abaana b’abantu yakoma ku mimwa gyange; ne naggula akamwa kange, ne njogera, ne mmugamba oyo eyayimiridde mu maaso gange nti, Ai Mukama wange, olw’okwolesebwa kuno ennaku zange zinkyukiddeko, era tewasigadde mu nze maanyi. Danyeri 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Ekigambo ky’Olwebbulaniya ekivvuunulwa nga "ennaku," kitegeeza "hinge", era "okwolesebwa" okw’okulabika kwa Kristo kwe Daniel yalaba mu olunnyiriri kwakyukirira ku "hinge". "Hinge" mu obunnabbi kifaananyiriza ekiseera eky’okukyukira.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Waliwo eby’okuyigira okuva mu byafaayo ebyayita; era essira liteekeddwako ku bino, buli omu alyoke ategeere nti Katonda akolera mu nkola y’emu kaakano nga bwe yakikolanga bulijjo. Omukono gwe gulabikira mu mulimu gwe era mu mawanga kaakano, nga kye kimu ddala nga bwe kibadde okuva lwe Enjiri yasooka okulangirirwa eri Adamu mu Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Waliwo ebiseera ebifuuka entikko y’okukyuka mu byafaayo by’amawanga era ne mu by’ekkanisa. Mu bw’entegeka ya Katonda, bwe bituuka ebizibu bino ebikulu eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo okutera mu maaso mu by’omwoyo; bwe gaweebwa emabega, wabaawo okugwa wansi mu by’omwoyo n’okuzikirira. Mukama mu Kigambo kye abikkulidde omulimu ogw’Enjiri ogw’obuvumu, nga bwe gwakolebwa mu biseera ebyayita era nga bwe gunaakolebwa mu biseera eby’omu maaso, okutuuka ddala ku lutalo olw’enkomerero, ng’abakolerera Setaani banaakola entambula yaabwe eyasembayo ey’ewuunyisa. Bible Echo, Agusito 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Olunyiriri olwa kkumi na mukaaga lukiikirira ekifo eky’okukyukiramu mu byafaayo Beluteshazaali by’akiikirira. Kino kye kifo eky’okukyukiramu eri ejjembe erya Republican (eggwanga) era n’eri ejjembe erya Protestant (ekkanisa). Kikiikirira akaseera ak’akazibu, era kikiikirira ekifo awateekebwa omusana ogw’enjawulo eri ebyafaayo ebyo. Ekifo Danieli we yakyukiramu kyatuuka nga Danieli “akwatiddwa,” omulundi ogwokubiri ku mirundi esatu. Danieli yandikwatiddwa emirundi esatu, era omulundi ogwokubiri lwe yakwatibwa, gwali mukyukiriro eri Danieli, era omukyukiriro ogwo gwali gwa mulundi gwa kubiri ku mirundi esatu Danieli lwe yalaba okwolesebwa kwa “mareh.”

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Awo, laba, omulala ng’ekifaananyi ky’abaana b’abantu yakoma ku mimwa gyange; ne naggula akamwa kange, ne njogera, ne mmugamba oyo eyayimiridde mu maaso gange nti, Ai Mukama wange, olw’okwolesebwa kuno ennaku zange zinkyukiddeko, era tewasigadde mu nze maanyi. Danyeri 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Tujja kutunulako ku kukwatibwa emirundi esatu mu bwangu. Omulundi ogusooka mu mirundi ena Danyeri gy’akozesa ekigambo “mareh” gwali obujulizi bwe nti yategeera okwolesebwa, ate emirundi esatu egyasigalawo gilambulula ebyo bye yayitamu bwe yalaba ddala endabika. Omulundi ogwokusatu gy’alambulula okwolesebwa kw’endabika guli mu lunyiriri olw’ekkumi n’omunaana, mwe yakwatibwa omulundi ogwokusatu.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Awo ne wajja nate omu ng’endabika ey’omusajja, n’ankwata, n’annyweza. Danyeri 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Ku kukwatibwa okw’okubiri, mu lunyiriri olw’ekkumi n’omukaaga, kwe kwogera okw’okubiri ku okwolesebwa kwa “marah”, amaanyi ge gamuvaako; naye ku kukwatibwa okw’okusatu, amaanyi ge gazzaawo. Mu nnyiriri ez’ekkumi, kkumi na mukaaga ne kkumi na munaana Danyeri akwatibwa. Mu lunyiriri olw’omukaaga, Danyeri alaba okufaanana kwa Kristo, oluvannyuma Gabulyeri, era mu lunyiriri olw’ekkumi, Gabulyeri akwata ku Danyeri omulundi ogusooka.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Awo ne nsitula ama m elu, lelee, ma, lee, otu nwoke yikwasiri uwe ọcha linin, ekechiwo úkwù ya ọlaedo ọma nke Ufazi: Ahụ ya dịkwa ka nkume beril, ihu ya dị ka ọdịdị nke àmụ̀mà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dị ka agba ọla kọpa a kpụchara nke ọma, olu okwu ya dị ka olu igwe mmadụ. Ma ọ bụ naanị m, Daniel, hụrụ ọhụụ ahụ: n’ihi na ndị ikom so m ahụghị ọhụụ ahụ; ma ịma jijiji dị ukwuu dakwasịrị ha, nke mere na ha gbapụrụ gaa zoo onwe ha. Ya mere, a hapụrụ m naanị m, ahụkwara m nnukwu ọhụụ a, ike ọ bụla adịghịkwa fọdụrụ n’ime m: n’ihi na mma m gbanwere n’ime m bụrụ nrụrụ, enweghịkwa m ike ọbụla.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

> Naye ne mpulira eddoboozi ly’ebigambo bye: era bwe nawulira eddoboozi ly’ebigambo bye, ne ngwa mu tulo tungi nnyo nga nvunnamye amaaso gange wansi ku ttaka. Kale, laba, omukono ne gunkwata, ne gunsitula ku maviivi gange ne ku bigere by’emikono gyange. N’aŋŋamba nti, Ai Danyeri, omusajja ayagalibwa ennyo, tegeera ebigambo bye nkugamba, oyimirire bulungi: kubanga kaakano nze ntumiddwa gy’oli. Era bwe yamala okwogera ekigambo ekyo gye ndi, ne nnyimirira nga nkankana. Awo n’aŋŋamba nti, Totya, Danyeri: kubanga okuva ku lunaku olusooka lwe wateeka omutima gwo okutegeera n’okweetoowaza mu maaso ga Katonda wo, ebigambo byo byawulirwa, era nzize olw’ebigambo byo. Naye omulangira w’obwakabaka bwa Buperusi n’anziyiza ennaku amakumi abiri mu lumu: naye, laba, Mikayiri, omu ku balangira abakulu, n’ajja okunnyamba; ne nsigala eyo awamu ne bakabaka ba Buperusi. Kaakano nzize okukutegeeza ebyo ebiriba ku bantu bo mu nnaku ez’oluvannyuma: kubanga okwolesebwa kukyali kwa nnaku nnyingi. Danyeri 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Awo mu kitundu eky'ekkumi n'omukaaga, Danyeri n'akwatibwako omulundi ogw'okubiri, bwe yalaba ekyolesebwa kya Kristo.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Awo bwe yamala okwogera ebigambo ebyo gye ndi, ne nteeka amaaso gange wansi, ne siremwa okwogera. Era, laba, omu eyafaanana ng’abaana b’abantu n’akwata ku mimwa gyange: awo ne nzigula akamwa kange, ne njogera, ne ŋŋamba oyo eyali ayimiridde mu maaso gange nti, Ai mukama wange, olw’okwolesebwa ennaku zange zinkomyewo, so sirinnywezza maanyi gonna. Kubanga omuddu wa mukama wange ono ayinza atya okwogera ne mukama wange ono? kubanga ku bwange, amangu ago amaanyi ne gampwerako, era tewali mukka gwonna ogwasigala mu nze. Danyeri 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Awo ne waajja nate omu ng'endabika ey'omusajja, n'ankoma ku nze, n'annyweza, n'agamba nti, Ggwe musajja omwagalwa ennyo, totya: emirembe gibe gy'oli; beera n'amaanyi, ddala, beera n'amaanyi. Awo bwe yamala okwogera nange, ne nnywezebwa, ne ngamba nti, Mukama wange ayogere; kubanga onnywezizza. Awo n'agamba nti, Omanyi lwaki njijidde gy'oli? kaakano ndiddayo okulwana n'omulangira wa Buperusi; era bwe nnaavaayo, laba, omulangira wa Bugereeki anajja. Naye nja kukulaga ekiwandiikiddwa mu Byawandiikibwa eby'amazima: era tewali anyimirira nange mu bino wabula Mikaeri, omulangira wammwe. Danyeri 10:18-21.

> 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. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Danyeri yakwatibwako emirundi esatu; omulundi ogusooka n’ogw’okusatu malayika Gabuliyeri ye yamukwatako. Omulundi ogw’okubiri, Kristo ye yamukwatako. Danyeri yakozesa ekigambo ky’Olwebbulaniya kye kimu emirundi ena, naye omulundi ogusooka ku gyo, mu olunyiriri olusooka, yali ayogera nti yategeera "ekibonekerwa." Okutegeera amazima kye kikulu, naye si kyekimu n’okubiramu amazima, nga bwe yakikola ku mirundi emirala esatu.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Bwe zaggwa ennaku za Daniyeri ez’okukungubaga, yaweebwa obumanyirivu bw’ekyolesebwa, kye yali akitegeera ng’ennaku z’okukungubaga tezinnaggwa. Obumanyirivu obwo bwalimu mitendera esatu, egiragirwa mu kumukwatako emirundi esatu. Okukwatako okwasooka n’okwasembayo byakolebwa Gabuliyeri, ate okwa wakati ne kukolebwa Kristo. Okukwatako okwasooka n’okwasembayo kwali kuyimirira ennyukuta eyasooka n’eyasembayo mu nnyukuta z’Olwebbulaniya. Mu mutendera ogw’okubiri ogwo, Daniyeri amanya embeera ye ng’omwonoonyi omujeemu eri Mukama we; era bwe kityo okukwatako okw’akati kuyimirira okujeemera, nga bwe kuyimirizibwa ennyukuta ey’ekkumi n’esatu mu nnyukuta z’Olwebbulaniya.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Naye kaakano Peetero teyalowoozanga ku mato newaakubadde ku migugu. Ekyamagero kino, okusukka buli kye yabadde alabako, kyamubikkulira obuyinza bwa Katonda. Mu Yesu yalaba Omu eyafuganga eby’obutonde byonna. Okubeerawo kwa Katonda kwamubikkulira obutali butukuvu bwe. Okwagala eri Omwami we, ensonyi olw’okutakkiriza kwe, okusiima olw’okwewombeeka kwa Kristo, naddala okuwulira obutali butukuvu bwe mu maaso g’obutukuvu obutalina nsalo, byamusinga amaanyi. Nga banne nga batereeza ebiri mu mutimba, Peetero n’agwa ku bigere by’Omulokozi, ng’ayogerera waggulu nti, ‘Mvako; kubanga nze musajja omwonoonyi, Ayi Mukama.’

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> Obubeerawo obw’obutukuvu bwa Katonda bwe bumu bwe bwavirako nnabbi Danyeri okugwa ng’omufu mu maaso ga malayika wa Katonda. N’agamba nti, ‘Obulungi bwange ne buggwa mu nze ne bwefubutuka, so tewasigalako maanyi mu nze.’ Era Isaaya bwe yalaba ekitiibwa kya Mukama n’akaaba nti, ‘Zikama nze! kubanga nzikiddwa; kubanga nze muntu ow’emiromo emyonoonefu, era ntuula wakati w’abantu ab’emiromo emyonoonefu: kubanga amaaso gange galabye Kabaka, Mukama w’eggye.’ Danyeri 10:8; Isaaya 6:5. Obuntu, n’obunafu bwaabwo n’ekibi, bwagereranibwa n’obutuukirivu bw’obwaKatonda, era n’awulira nga takimala ddala era si mutukuvu. Bw’atyo bwe kibadde eri abo bonna abaawaddeebwa okulaba obukulu n’ekitiibwa kya Katonda.

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘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.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> Peetero n’ayogerera waggulu nti, ‘Mva gye ndi; kubanga ndi musajja omwonoonyi;’ naye n’akwatirira ku bigere bya Yesu, nga awulira nti tasobola kwawulibwa ku Ye. Omulokozi n’amuddamu nti, ‘Totya; okuva kaakano ojja kukwata abantu.’ Kyali oluvannyuma Isaaya lw’yalaba obutukuvu bwa Katonda n’obutali musaanirizi bwe, lwe yaweereddwa obuvunaanyizibwa bw’obubaka bwa Katonda. Era kyali oluvannyuma Peetero lw’atwalibwa mu kweegaana ye mwennyini n’okwesigamira ku amaanyi ga Katonda, lwe yaweebwa okuyitibwa mu mulimu gwe ogw’okuweereza Kristo. The Desire of Ages, 246.

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> Olubonekerwa lwa "marah," lwe lubonekerwa olw'okulabika kwa Kristo, naye omulundi ogw'okubiri n'ogw'okuna Daniel lwe yakozesa ekigambo ekyo, byogera ku malayika Gabriel. Omulundi ogwasooka kwabadde kutegeeza nti Belteshazzar yategeera olubonekerwa, naye emirundi esatu egyasembayo gyogerera ku Daniel ng'abonekerwa. Era buli mulundi ku mirundi egyo esatu Daniel lwe yabonekerwa, yakwatibwako.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Okwolesebwa kwa “mareh” kwe kwolesebwa kw’endabika ya Kristo, naye malayika Gabulyeri ye akiikirirwa mu mirundi egyokubiri n’egyokuna Danyeri gye yakozesa ekigambo ekyo. Omulundi ogwasooka gwali kwogera nti Beruteshaza yali ategedde okwolesebwa, naye emirundi esatu egyasembayo gikiikirira Danyeri ng’ayitamu okwolesebwa. Emirundi esatu Danyeri gy’ayitamu okwolesebwa, era akwatibwako.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Awo bwe Gabriel yamukwatako omulundi ogwasooka, Gabriel n’ateeka Daniel ku maviivi n’amabbala g’engalo ze. N’amulagira Daniel okutegeera ebigambo bye yayogera era ayimirire; era n’ayimirira, newankubadde ng’atetemera. Awo Gabriel n’amunnyonnyola mu bujjuvu ebyabaddewo mu nnaku amakumi abiri mu emu nga Daniel yali mu nnaku n’okukaaba. Yategeeza nti oluvannyuma lw’okulwanagana n’abakabaka ba Buperusi okumala ennaku ezo amakumi abiri mu emu, Michael n’akka okuva mu ggulu okuyingira mu lutalo, era ne Gabriel n’ajja okuddamu okusaba kwa Daniel n’okumunnyonnyola ‘ebinaakwatako abantu bo mu nnaku ez’oluvannyuma.’ Bwe Michael yakka okuva mu ggulu, Gabriel n’atumwa okunnyonnyola eri Daniel ebya nnaku ez’oluvannyuma.

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Ennyonnyola ya Gabuliyeri yaweebwa Danyeri ku nkomerero y’ennaku amakumi abiri mu emu ez’okukungubaga, era mu nkola ey’olunyiriri ku lunyiriri ey’Okubikkulirwa essuula ey’ekkumi n’emu, ekyo kiraga ekiseera Ezeekyeri mu essuula 37 lwe yalagiribwa emirundi ebiri okulagula eri amagumba agafu, okuzuukusa bannabbi babiri okuva mu ntaana zaabwe. Kibeerawo Mikaeri bw’ava mu ggulu n’azuukusa omubiri gwa Musa, ng’agaana okwogana ne Setaani mu kitabo kya Yuda. Danyeri agenda okukwatibwako nate emirundi ebiri oluvannyuma Gabuliyeri bwe yamumaze okumunnyonnyola mu bufunze ku nnaku z’okukungubaga.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Oluvannyuma Gabriel bw’amaliriza, Daniel, "n’assa amaaso ge ku ttaka, era n’afuuka bubu", ne Kirisitu ye yennyini "n’amukwata" ku "mimwa gye," ne Daniel "n’aggula" "akamwa ke," n’ayogera, n’agamba oyo eyali ayimiridde mu maaso gange, "Ayi mukama wange, olw’ekyolesebwa ennaku zange zinsanze, era tewasigadde maanyi mu nze. Kubanga omuddu wa mukama wange ono ayinza atya okwogera ne mukama wange ono? Kubanga nze, amangu ddala tewasigadde maanyi mu nze, era n’omukka tewansigalamu."

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Gabulyeri bwe yamala, Danyeri “n’assa amaaso ge wansi, n’asirika,” awo Kristo Mwene “n’akwaata” ku “mimwa” gya Danyeri, Danyeri n’alyoka “ayasamya” “akamwa ke, n’ayogera, n’agamba eyali ayimiridde mu maaso gange nti, Ai mukama wange, olw’okwolesebwa ennaku zange zinkyuse ne zindumba, so sirinazizza maanyi. Kubanga omuddu wa mukama wange ono ayinza atya okwogera ne mukama wange ono? kubanga ku lwange, amangu ago tewaasigala maanyi mu nze, so n’omukka tegukyali mu nze.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Obumanyirivu bw’okulaba n’okwogerana ne Kristo bwamutoowaza Danyeri okwetobeka mu vvu. Yali tasobola kwogera, era yandibadde bw’atyo singa Kristo teyandimukwatako ku mimwa gye, nga emimwa gya Isaaya bwe gyakwatibwako ekikoola okuva ku kyoto.

We will continue this study in the next article.

Tujja kweyongera ku kunoonyereza kuno mu kiwandiiko ekiddako.

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘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.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> Omugenyi ow’eggulu yalagira omubaka eyalindirira, “Genda, ogambe abantu bano nti, Muwulire muwulire, naye temutegeera; era mutunule mutunule, naye temumanya. Osse mu mutima gw’abantu bano obukakanyavu, osse ku matu gaabwe obuzito, era ozibe amaaso gaabwe; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuke, ne bawone.” Ennyiriri 9, 10.

> “The heavenly visitant bade the waiting messenger, ‘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.” Verses 9, 10.

> Obuvunaanyizibwa bw’omunnabbi bwali bulambulukufu; yalina okulinnyisa eddoboozi lye mu kunenya obubi obususse. Naye yatya okutandika omulimu guno nga talina kakakasa kwonna ku ssuubi. ‘Mukama, kinaagenda kumala luki?’ n’abuuza. Olunyiriri 11. Tewali n’omu ku bantu bo abalondeddwa agenda kutegeera, n’okwenenya, era n’awonye?

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> Omugugu gw’omwoyo gwe ku lwa Yuda eyakyamu tewagenda kubeera bwa bwereere. Omulimu gwe og’okutumwa tewagenda kubeera gwa busa ddala. Naye ebibi ebyali byeyongedde okumala emirembe mingi tebyasobolanga kuggyibwawo mu nnaku ze. Mu bulamu bwe bwonna alina okubeera omuyigiriza omugumiikiriza era omugumu, nnabbi w’okusuubira era n’ow’okulabula ku kuzikirira. Bwe kinaatuukirira nga okugenderera okw’Obwakatonda kumaze okutuukirizibwa, ebibala ebituukiridde eby’okukola kwe, n’eby’emirimu gy’ababaka ba Katonda bonna abeesigwa, binaalabika. Waalibaawo ekitundu ekitono ekinaalokoka. Okusobola okutuukiriza kino, obubaka bw’okulabula n’obw’okwegayirira bwalina okutuusibwa eri eggwanga erijeemerera, Mukama n’agamba nti: ‘Okutuusa ebibuga lwe binafuuka matongo nga tebiriimu batuuze, n’ennyumba nga tezirimu muntu, n’ensi nga efuuse matongo ddala, era Mukama anaggya abantu n’abasitula okubaggya wala, ne wabeewo okulekebwa okunene wakati mu nsi.’ Ennyiriri 11, 12.

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘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.’ Verse 11, 12.

> Ebibonerezo ebizito ebyali bigenda okutuuka ku batayenenya—entalo, okusengulwa mu buwaŋŋanguse, okunyigiriza, n’okufiirwa amaanyi n’ekitiibwa mu mawanga—byonna bino byali bijja, okugira ng’abo abaalirabamu mu byo omukono gwa Katonda eyasunguwaliddwa balongozebwe okwenenya. Ebika kkumi eby’Obwakabaka obwa Obukiikakkono byali mangu okusasanyizibwa mu mawanga, n’ebibuga byabwe ne bisigala bitung’odde; amagye agazikiriza ag’amawanga ag’abalabe gaali gigenda okuyitayita ku nsi yaabwe emirundi n’emirundi; ne Yerusaalemi yennyini oluvannyuma yali okugwa, era ne Yuda n’atwalibwa mu buwaŋŋanguse ng’aboobuddu; naye Ensi Eyasubizibwa teyali kusigala nga yalekebwa ddala emirembe gyonna. Okukakasa kw’omugenyi ow’omu ggulu eri Isaaya kwali nti: ‘Mu yo mulisigalamu eky’ekkumi, era kiridda, era kirizikirizibwa: ng’omutuba, era ng’omusalambula, ebyo eby’obutonde bwabyo bubeeramu bwe bisuula amagamba gaabyo: bwe kityo ensigo entukuvu y’eneeba ensinziro yaayo.’ Olunyiriri 13.

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘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.’ Verse 13.

> "Okukakasa kuno okw'okutuukirizibwa okusembayo kw'ekigendererwa kya Katonda kwaleetera omutima gwa Isaaya obugumu. Kiki ekibaawo ne bwe buyinza bw'ensi bweyanjula nga bwetegekedde okulwanyisa Yuda? Kiki ekibaawo ne bwe omubaka wa Mukama asanga okuwakanyizibwa n'okugaanyizibwa? Isaaya yalaba Kabaka, Mukama ow'eggye; yawulira oluyimba lw'abaserafiimu, nti, ‘Ensi yonna ejjudde ekitiibwa kye;’ yalina n’ekisuubizo nti obubaka bwa Yehova eri Yuda eyaddayo emabega bujja kugobererwako amaanyi ga Mwoyo Omutukuvu ag’okukakasa mu mitima; era nnabbi n’agumibwa okukola omulimu ogwali mu maaso ge. Olunyiriri 3. Mu butumwa bwe obuwanvu era obuzibu bwonna, y’atambuliranga n’okujjukira kw’ekyolesebwa kino. Ku myaka nkaaga oba n’okusingawo, yayimirira mu maaso g’abaana ba Yuda ng’annabbi w’essuubi, ng’ayongerera ddala obugumu mu byalagula bye eby’obuwanguzi obujja bw’ekkanisa." Abannabbi n’Abakabaka, 307-310.

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> "Okukakasa kuno okw'okutuukirizibwa okusembayo kw'ekigendererwa kya Katonda kwaleetera omutima gwa Isaaya obugumu. Kiki ekibaawo ne bwe buyinza bw'ensi bweyanjula nga bwetegekedde okulwanyisa Yuda? Kiki ekibaawo ne bwe omubaka wa Mukama asanga okuwakanyizibwa n'okugaanyizibwa? Isaaya yalaba Kabaka, Mukama ow'eggye; yawulira oluyimba lw'abaserafiimu, nti, ‘Ensi yonna ejjudde ekitiibwa kye;’ yalina n’ekisuubizo nti obubaka bwa Yehova eri Yuda eyaddayo emabega bujja kugobererwako amaanyi ga Mwoyo Omutukuvu ag’okukakasa mu mitima; era nnabbi n’agumibwa okukola omulimu ogwali mu maaso ge. Olunyiriri 3. Mu butumwa bwe obuwanvu era obuzibu bwonna, y’atambuliranga n’okujjukira kw’ekyolesebwa kino. Ku myaka nkaaga oba n’okusingawo, yayimirira mu maaso g’abaana ba Yuda ng’annabbi w’essuubi, ng’ayongerera ddala obugumu mu byalagula bye eby’obuwanguzi obujja bw’ekkanisa." Abannabbi n’Abakabaka, 307-310.

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