Article

# The Book of Daniel - Number One

Ekitabo kya Danyeri - Ennamba Emu

The Ulai and Hiddekel

Ulai ne Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> Abasumba n’abantu baagamba nti obunnabbi bwa Danyeri n’Okubikkulirwa byali ebyama ebitategeerekeka. Naye Kristo yabalagira abayigirizwa be okudda ku bigambo bya nnabbi Danyeri ebikwata ku bintu ebyali bigenda okubaawo mu biro byabwe, n’agamba nti, ‘Oyo asoma, ategeere.’ Matayo 24:15. Era okugamba nti Okubikkulirwa kye kyama ekitasoboka kutegeerwa, kuwakanyizibwa omutwe gw’ekitabo kennyini: ‘Okubikkulirwa kwa Yesu Kristo, Katonda kwe yamuwa okulaga abaddu be ebirina mangu okubaawo. ... Omukisa guli ku musoma, n’abo abawulira ebigambo by’obunnabbi buno, era ne bakuuma ebyawandiikiddwa omwo; kubanga ekiseera kiri kumpi.’ Okubikkulirwa 1:1-3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> Nnabbi agamba nti: ‘Alina omukisa oyo asoma’—waliwo abagaana kusoma; omukisa si gwaabwe. ‘Era abo abawulira’—waliwo n’abamu abaganya okuwulira kyonna ekikwata ku bunnabbi; omukisa si gwa bano. ‘Era abo abakuuma ebyo ebiwandiikiddwa omwo’—bangi bagaana okussa amagezi ku malabula n’ebiragiro ebiri mu Kubikkulirwa. Tewali n’omu ku bano ayinza okwettaako omukisa ogusuubiziddwa. Bonna abanyooma ebikwata ku bunnabbi, era abasekerera obubonero obuweereddwa wano mu ngeri ey’obunyikivu, bonna abaganya okukyusa obulamu bwabwe ne beetegekera okujja kwa Mwana w’omuntu, tebalifuna mukisa.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> Ng’otunuulira obujulizi bw’okusikirizibwa kwa Katonda, abantu basobola batya okuyigiriza nti Okubikkulirwa kye kyama ekikisukka obusobozi bw’okutegeera bw’omuntu? Kye kyama ekibikkuliddwa, kitabo ekiguddwawo. Okunonyereza ku Kitabo ky’Okubikkulirwa kutuusa amagezi ku obunnabbi bwa Danyeri, era byombi bileeta eby’okuyigiriza eby’obukulu ennyo, ebiweebwa Katonda eri abantu, ebyerekeranye n’ebigenda okutuuka ku nkomerero y’ebyafaayo by’ensi eno. The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Okusoma Ekitabo ky’Okubikkulirwa kuluŋŋamya amagezi eri obunnabbi bwa Danyeri.” Abantu abamu balaba obunnabbi mu kitabo kya Danyeri bokka. Naye Danyeri alaga emirongo ebiri gy’amazima, era amazima agakiikirira obunnabbi bwe gali mu emitwe mukaaga egy’enkomerero egy’ekitabo kye. Emitwe mukaaga egyasooka galaga obunnabbi obw’okulabirako, era mu bungi bwabwo bukyali butamanyiddwa. Nga tetunnakebera emitwe mukaaga egyasooka egya Danyeri, tunaanyonnyola lwaki mu mazima waliwo obunnabbi bubiri bokka obukiikiriddwa mu emitwe mukaaga egy’enkomerero egya Danyeri. Sister White alaga obunnabbi bubiri ng’ayogerako ku migga emikulu ebiri egy’e Shinar. Bwe tukkiriza obufaananyi bw’ateeka mu maaso, tusanga ekisumuluzo okusobola okulaba obunnabbi bubiri, era bubiri bokka, obuli mu emitwe mukaaga egy’enkomerero egya Danyeri.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ekitangaala Danyeri kye yafuna okuva eri Katonda kyaweebwa okusingira ddala olw'ennaku zino ez'enkomerero. Ebyolesebwa bye yalaba ku mabbali g'Omugga Ulayi n'ogwa Hiddekel, emigga eminene egy'e Sinaali, kati biri mu kutuukirizibwa, era n'ebyo byonna ebyayogerwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112.

The vision of chapter eight was given by the Ulai river.

Ekyolesebwa eky’omutwe ogw’omunaana kyaweebwa ku lubalama lw’omugga Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Mu mwaka ogw’okusatu ogw’obwakabaka bwa kabaka Belshazzar, ekyolesebwa kyandabikira, nze Danyeri nennyini, nga kyaddirira ekyaasooka ekyandabikira. Era nnalaba mu kyolesebwa; era bwe nnalaba, ne kiba nti nnali e Susani mu lubiri, eriri mu ssaza lya Eramu; era nnalaba mu kyolesebwa, nga nnali ku lubalama lw’omugga Ulayi. Danyeri 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Bwe twaggya akatundu okuva mu Testimonies to Ministers, mwe Sister White yayogerako ku "Ulai ne Hiddekel" n’aziyita "emigga eminene egy’e Shinar", twali tukakisunsulamu, ng’akatundu ako okuva mu lumu ku biwandiiko eby’okunnyonnyola ebisinga obukulu eby’okusoma ebitabo bya Danyeri n’Okubikkulirwa mu byawandiiko bya Sister White. Mu kyawandiikibwa ekyo agamba nti, "Waliwo obwetaavu bw’okwekenneenya Ekigambo kya Katonda ennyo; naddala Danyeri n’Okubikkulirwa biteekwa okuweebwa obwegendereza nga tekinnabaawo mu byafaayo by’omulimu gwaffe."

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Bwe tukebera obulungi olunyiriri olusooka n’olw’okubiri lwe twanukula okuva mu kitabo kya Danyeri essuula ey’omunaana, bituwa obujulizi obw’omunda obubiri ku mazima agerabirwa emirundi mingi. Danyeri agamba nti, "mu mwaka ogw’okusatu ogwa" Belshazzar "ekirabirirwa kyandabikira." Awo n’ongerako nti, "oluvannyuma lw’ekkyo ekyandabikira ku lubereberye." Olunyiriri luno lusobola okutegeerekebwa mu ngeri ebbiri, era n’ezombi zivaamu enkomerero emu yeemu.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Malayika Gabuliyeri ye yaleeta ettangaala ly’obunnabbi eri Daniyeri, nga bwe yakola n’abannabbi bonna, kubanga yali addiridde Sitaani mu kifo ky’omutwala w’ettangaala w’eggulu. Kino kitegeeza nti amateeka gonna ag’obunnabbi agali mu Ebyawandiikibwa gaaluŋŋamizibwa Gabuliyeri. Oba Daniyeri yategeera oba nedda, mu luyiriri olusooka lw’omutwe ogw’omunaana, si kyokka nga alambulula ekirabirwako eky’obunnabbi ekikulu, naye era mu luyiriri olwo awa obujulizi bw’abajulizi babiri ku kirabirwako ekyo ekikulu eky’obunnabbi. Kye yawandiika Daniyeri mu luyiriri olusooka kwe nti yali amaze dda okufuna okwolesebwa okulala nga tannaba kufuna okwolesebwa kwe yafunira ku mugga Ulayi. Okwolesebwa okwa ku mugga Ulayi kwajja mu mwaka ogw’okusatu ogwa Belshazzar. Okwolesebwa, ogwasooka nga tekunnaba kubeera okwa ku mugga Ulayi, kwajja mu mwaka ogwasooka ogwa Belshazzar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Mu mwaka ogusooka ogwa obwakabaka bwa Belshazzar, kabaka wa Babulooni, Danyeri yaloota era n’alaba ebyolesi eby’omu mutwe gwe nga ali ku kitanda kye; awo n’awandiika ekirooto, n’ategeeza omugatte gw’ensonga ezo. Danyeri 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Mu lunnnyiriri olusooka olw’omutwe ogw’omunaana, Daniel alaga nti naye yalaba okwolesebwa mu mwaka ogusooka ogwa Belshazzar, kubanga agamba nti, “oluvannyuma lw’ekyannalabikira olwasooka.” Okwolesebwa kw’Ulai kwalabikira nga kiddirira okwolesebwa okw’omu mwaka ogusooka ogwa Belshazzar, oba kwalabikira nga kiddirira ekisooka ku okwolesebwa ababiri abatambulira wamu? Byombi bituufu. Okwolesebwa kw’omugga Ulai kye kimu n’okwolesebwa okw’omutwe ogw’omusanvu. Gabriel akozeesa enkola ey’obunnabbi ey’ “okuddamu n’okulambulula,” era mu kiseera kye kimu etteeka erigamba nti ku bujulizi bw’abajulirwa babiri ekintu kinywezebwa. Okwolesebwa kwombi kwogera ku bwakabaka obwogerwako mu bunnabbi bwa Bayibuli.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Ekyolesebwa ky’essuula ey’omusanvu kifaananyiriza obwakabaka obwo ng’ebisolo eby’omu nsiko eby’okunyaga, bityo ne kyanjulira ne kibiraga mu mbeera ey’obuyinza bwaabwe bw’ebyobufuzi. Ekyolesebwa ky’essuula ey’omunaana kifaananyiriza obwakabaka bwebimu ng’akozesa obubonero obuva mu mpeereza ewa Watukuvu ya Katonda, newaakubadde nga buli kimu ku bubonero obwo bwaawononebwa mu bugenderevu, okulaga okusinza okw’obulimba. Danyeri essuula ey’omunaana, efaananyiriza obwakabaka bwebimu nga mu kyolesebwa ky’essuula ey’omusanvu, naye ebitereeza mu mbeera yaabyo ey’eddiini.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Ekyolesebwa ku mugga Ulayi mu ssuula ey’omunaana mu kitabo kya Danyeri kiddamu era kyongeza ku kyolesebwa eky’omu ssuula ey’omusanvu. Essuula ey’omusanvu erambulula ekitundu eky’ebyobufuzi ky’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli, ate essuula ey’omunaana erambulula ekitundu eky’eddiini ky’obwakabaka obwo. Bwe kino kimanyiddwa, kisoboka okutegeerwa nti essuula ey’omusanvu n’ey’omunaana byogera ku kyolesebwa kye kimu. Essuula ey’omwenda mwe Gabuliyeri ajja okuwa okunnyonnyola ku nsonga ey’ekiseera mu kyolesebwa eky’omu ssuula ey’omunaana. Noolwekyo, ekyolesebwa ku mugga Ulayi kikwata ku ssuula ey’omusanvu, ey’omunaana n’ey’omwenda mu kitabo kya Danyeri. Omugga Hidekeri oluvannyuma ayingizibwa mu ssuula ey’ekkumi.

> 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.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Okubonekerwa kw’omugga Hiddekel kuleeta mu maaso ebyafaayo eby’obunnabbi ebikwata ku kabaka ow’amambuka. Kutandika n’okumenyekamenyeka kw’obwakabaka bwa Aleksanda Omukulu, ne kulondoola enkyukakyuka mu byafaayo ebyaddirira, era mu nkomerero ne kisigala nga waliwo balabe babiri bokka abaasigalawo okuva mu kumenyekamenyekeka kw’obwakabaka obw’edda bwa Aleksanda Omukulu: kabaka ow’amaserengeta ow’ennamaddala ne kabaka ow’amambuka ow’ennamaddala. Mu nkomerero kituuka ku byafaayo by’obufuzi bwa Papa, era oluvannyuma n’afuuka kabaka ow’amambuka ow’eby’omwoyo; era ku nkomerero y’essuula eky’ekkumin’emu, aggwawo, Mikaeri ayimirira, era ekiseera eky’ekisa ky’abantu ne kiggalwa. Mu bufunze, okubonekerwa kw’omugga Ulai kwe kubonekerwa okw’omunda ku Ewatukuvu lya Katonda n’eggye lye, ate omugga Hiddekel gwe kubonekerwa okw’ebweru okwalaga omulabe wa Katonda n’abantu be mu byafaayo bimu ebyo. Kikozesa ensonga emu ekiri mu Okubikkulirwa mu makanisa musanvu ne mu eminyuguta musanvu.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> "Abasumba bangi tebagerageza na kakatono kunnyonnyola Ekitabo ky’Okubikkulirwa. Bakiyita ekitabo ekitalina mugaso okukyeyigiriza. Bakiraba ng’ekitabo ekisibiddwa, kubanga kirimu ebyawandiikibwa eby’ebifaananyi n’obubonero. Naye erinnya lyennyini ly’aliweereddwa, ‘Okubikkulirwa,’ ligaanira okuteebereza okwo. Okubikkulirwa kitabo ekisibiddwa, naye era kitabo ekigguddwawo. Kiwandiika ebintu ebyewuunyisa ebinaabaawo mu nnaku ez’enkomerero ez’ebyafaayo by’ensi eno. Enjigiriza z’ekitabo kino zaalambikiddwa ddala; si bya kyama wadde eby’obutategeerekeka. Mu kyo, ensengeka emu y’obunnabbi ekozeseddwamu nga bwe kiri mu Danyeri. Obunnabbi obumu Katonda abuddemu, n’ayolesa nti bulina okuwebwa obukulu. Mukama taddamu ebintu ebitali bya bukulu bungi." Manuscript Releases, Voliyumu 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Ebyafaayo eby’omunda n’eby’ebweru ebyo bimu ebiragiddwa mu kitabo kya Danyeri bitwaliddwa ne mu kitabo ky’Okubikkulirwa. Okusukkirira ku kitangaala ky’obunnabbi ekiva mu ebyolesebwa bino ebibiri, waliwo n’okukakasa ku nkola ey’okutaputa Ebyawandiikibwa eyatwalibwa William Miller, era oluvannyuma ne Future for America. Bw’ekeberebwa mu ngeri entuufu, ekitabo kya Danyeri, wamu n’ekitabo ky’Okubikkulirwa, biri ddala ng’emiggodi gy’azaabu egy’okukakasa emisingi gy’okutaputa obunnabbi Bbaibuli gye eraga mu yo yennyini.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai ye mulamwa gw’omunda, ate Hiddekel ye gw’ebweru; era byombi bikiikirira obunnabbi bubiri ebyateekwa okubikkulirwa mu “ekiseera eky’enkomerero.” Okubikkulwa kwa Ulai kwabaawo mu “ekiseera eky’enkomerero” mu 1798, ate okubikkulwa kwa Hiddekel ne kubaawo mu “ekiseera eky’enkomerero” mu 1989, nga bwe kyalambikibwa mu Danieri essuula kkumi n’emu, olunyiriri amakumi ana, amawanga agakiikirira Obumu bw’eSovyeti obw’edda ne gasangulwawo obwa Papa awamu n’Amerika.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Ensonga zino bwe zitegeerekebwa, kijja kuba kitegeerekeka nti ebyolesebwa ebiri mu mazima ddala ekyolesebwa kimu, nga bwe kiri nti ebyafaayo eby’obunnabbi by’amakkanisa musanvu n’ebisiba musanvu bikiimira ebyafaayo eby’obunnabbi bimu. Awo ebyolesebwa ebyo ebiri bifuuka omukutu Mukama gwe yakozesa mu kutambuza kw’edda kw’omulayika asooka, era kye Mukama ky’anaakozesa mu kutambuza okuliwo kaakano n’okugenda mu maaso okw’omulayika asatu, okuleeta omutendera gw’okukezesa nga bwe kyateekebwawo mu Danyeri essuula kkumi na bbiri, ennyiriri mwenda n’ekkumi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Nga eky’okulabirako eky’okubikkululwa kwa Hiddekel mu mwaka gwa 1989, tekerezza ku ebyo ebyagambiddwa mu kusikirizibwa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Baibuli bisisinkira wamu era bimalirizibwa awo. Wano we wali okujjuzibwa kw’ekitabo kya Danyeri. Kimu kya obunnabbi; ekirala kya okubikkulirwa. Ekitabo ekyasiimibwa si Kitabo ky’Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, ‘Naye ggwe, ai Danyeri, komya ebigambo bino, osiime ekitabo, okutuusa ku biro eby’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Byombi Ulai ne Hiddekel bikwata ku nnaku ez’enkomerero, naye Abadiventisiti bakkirizza kyokka nti 1798 ye yali “ekiseera eky’enkomerero” kya Danyeri, mu kiseera mwe ekitabo kye kyandibadde kisumululwa. Naye ekitundu ky’obunnabbi “ekikwata ku nnaku ez’enkomerero” mu butuufu kye nnyiriri mukaaga ezisembayo ez’omu Danyeri essuula kkumi n’emu, kubanga ezo nnyiriri ziggwa ne Mikaeri ayimirira, ekiseera ky’okugezesa abantu bwe kiggalibwa.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Okubonekerwa kw’okusala omusango, nga bwe kyanjulirwa mu kitabo kya Danyeri emitwe musanvu, munaana ne mwenda, kwasibwa okutuusa ku 'nkomerero y’ebiseera' mu 1798. Ekitangaala (ekyaava mu kubikkulibwa kw’okubonekerwa kwa Ulai) kyali okulangirirwa okw’okuggulwawo kw’okusalirwa omusango okw’okunoonyereza, si kuggala kw’okusalirwa omusango. Ekitangaala ekyabikkulibwa wamu n’okubonekerwa kwa Hiddekel kiraga kuggala kw’okusalirwa omusango okw’okunoonyereza, era kye kiwandiko mu kitabo kya Danyeri ekirimu 'ekitundu ky’obunnabbi ekikwata ku nnaku ez’enkomerero.'

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Okubikkulwa okw’omu 1798 kwalangirira okuggulwawo kw’okusala omusango ogw’okunoonyereza. Okubikkulwa okw’omu 1989 kwalangirira nti okuggalwawo kw’okusala omusango ogw’okunoonyereza kwali kutuuka okumpi. Omukono gwa Alufa ne Omega gulabika kyangu mu kitabo kya Danyeri, naye bwokka singa omanyi kye kiri era nga weetegefu okugunoonya.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Mu Danyeri essuula ey’ekkumi n’emu, olunyiriri lw’amakumi ana mu ttaano, bwe kiggalibwa ekiseera ky’okusalawo, omukono gwa Alufa ne Omega guwandiikiddwa. Entandikwa ya Danyeri eraga ddala we gimalira. Kitandika n’olutalo olwa ddala wakati wa Babulooni wa ddala ne Isirayiri wa ddala, era Babulooni wa ddala awangula.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Mu mwaka ogw’okusatu ogw’obwakabaka bwa Yekoyakimu kabaka wa Yuda, Nebukanesa kabaka wa Babulooni n’ajja e Yerusaalemi, n’agyetooloola. Mukama n’awa Yekoyakimu kabaka wa Yuda mu mukono gwe, awamu n’ekitundu ky’ebyintu eby’ennyumba ya Katonda; bye yatwala mu nsi ya Sineeri eri ennyumba y’ekatonda we; n’aleeta ebyo mu nnyumba ey’obugagga ey’ekatonda we. Danyeri 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Mu Danyeri essuula kkumi n’emu, olunyiriri olw’ana mu ttaano, olutalo olw’eby’omwoyo wakati wa Babulooni ey’omwoyo, efaananyizibwa ng’ “Kabaka w’obukiikakkono”, ne Isiraeri ey’omwoyo, eyayimiririrwa “Olusozi Olutukuvu olw’ekitiibwa”, luggwaawo, era Isiraeri ey’omwoyo ewangula Babulooni ey’omwoyo.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Era aliteeka weema z’ennyumba ye ey’obwakabaka wakati w’ennyanja, mu Lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, so tewaba n’amuyamba. Awo mu biro ebyo Mikaeri, omulangira omukulu eyimirira olw’abaana b’abantu bo, aliyimirira; era walibaawo ekiseera eky’okubonaabona, nga tekinnabangawo okuva lwe wabaawo eggwanga okutuusa mu biro ebyo; ne mu biro ebyo abantu bo balirokoka, buli omu anaalabibwa ng’awandiikiddwa mu kitabo. Danyeri 11:45; 12:1.

The books of Daniel and Revelation are one book:

Ebitabo bya Danyeri n’Okubikkulirwa bikola ekitabo kimu:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> "Ebitabo bya Danyeri n’Okubikkulirwa biri kimu. Kimu kya obunnabbi, ekirala ky’okubikkulirwa; kimu kitabo ekyasibiddwa, ekirala kitabo ekigguliddwa. Yokaana yawulira ebyama ebyayogerwa obubwatuka bw’enkuba, naye yalagirwa obutabiwandiika." Okunnyonnyola kwa Bayibuli kw’Abadiventisti b’Olunaku Ol’omusanvu, voliyumu 7, omuko 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Ebitabo ebiri, ebyo ebifuuka ekitabo kimu, bye biraga omulimu gw’obukugu ogusinga ogw’okuyigiriza okw’obunnabbi ogwa malayika Gaabriyeeri. Mpandiika bino nga mmanyi bulungi nti ebyo Gaabriyeeri bye yatuusa eri Danyeri ne Yokaana byava eri Yesu, eyabiweebwa okuva eri Kitaawe. Ekigendererwa kyange si kugulumiza Gaabriyeeri, wabula kugulumiza okubikkulirwa okw’amaanyi ennyo kw’obujulizi obuli mu bitabo byombi, okunnyonnyola engeri Alufa ne Omega bwe yateekawo amateeka g’obunnabbi ag’okutaputa Baibuli, agalagibwa mu bitabo ebyo bibiri, singa tuba twetegefu okulaba.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Ka nkukujjukize nti mu kiseera kino, ekigendererwa kyange n’enteekateeka yange si kuwanjula kunnyonnyola kw’obunnabbi bbiri eby’emigga gya Ulai ne Hiddekel. Ekigendererwa kyange n’enteekateeka yange kwe okukola ku obunnabbi obuli mu essuula mukaaga ezasooka ez’ekitabo kya Danyeri. Nneteredde ku kulaga nti ebitabo bya Danyeri n’Okubikkulirwa, oboolyawo, bye bimu ku bitabo ebizimbiddwa mu bujjuvu obuzama ennyo mu Kigambo kya Katonda. Biraga obubaka bw’obunnabbi, era nga ate birambulula ekikula kya Katonda, ate era ne birambulula amateeka ennyini ag’etaagika okukozesebwa omuntu bw’aba ayagala okumanya obunnabbi, era amanye n’oyo eyateekaayo obunnabbi obwo.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Okulabirako okulala okw’obuzito bw’ebitabo kwe okwanjula kwa Danyeri okw’ ‘emirundi musanvu’ egyoogerwako mu Levitiko 26. Obunnabbi bw’ ‘emirundi musanvu’ bwabadde era bukyali ‘ejjinja ery’okwazisa’ eri abantu ba Katonda, mu Isirayiri ey’edda, mu nkwekwatiriza eyitibwa Millerite ey’omalaika asooka, era ne mu nkwekwatiriza eriwo kati n’egy’omu maaso ey’omalaika owasatu. ‘Ejjinja ery’okwazisa’, nga tukyogera mu ngeri eyangu, kye kintu ky’otakulaba newankubadde nga kiriwo bulungi ddala. Noolwekyo, bw’oba omaze okutegeera ‘emirundi musanvu’ mu kitabo kya Danyeri, olaba nti kiriwo bulungi ddala, naye era olaba nti kyekweka eri abo abasalawo obutalaba.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and divinity.

Okukweka ekintu ng’ekirabika mu lwatu mu mateeka g’olulimi kye kituukiriza ekikulu nnyo; era kikintu ekitasobola kuteekebwamu mu kitabo kyonna ky’ebyama ekyawandiikibwa abantu. Kye kikolwa ekisukkiridde, kubanga kiri eyo, kirabika mu lwatu eri buli atayagala kugwa mu nsobi, naye tekisoboka kulabibwa eri abo abasalawo kugwa mu nsobi. Kye “okwekweka mu lwatu”, nga bwe bagamba. Kituukirizibwa olw’okugatta wamu obuntu n’obwakatonda.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ntegeeza ekyo, kubanga njagala okutujjukiza mu kiseera kino nti waliwo enjigiriza ya Katolika mu Ddiventizimu, wakiri okuva mu 1957 lwe “Questions on Doctrine” yavaayo, era kyeraze omutwe gwakyo ogutali mutukuvu ne mu nkungaana y’amazima ag’omu kiseera eyitibwa Future for America. Endowooza eno egamba nti Kristo, bwe yafuuka omubiri, teyaddira ku mubiri gwe yasikira okuva eri Mariya. Mazima ddala, abo abawagira enjigiriza eno tebakitegeeza bwe kityo, naye kyekyo ddala kye bayigiriza. Nkyita enjigiriza ya Katolika, kubanga enteeso nti omubiri wa Kristo gwali mutukuvu ng’ogwa Adamu nga tannayonoona, ye magezi ga Setaani ge Kkanisa ya Katolika ekozesa mu njigiriza yaabwe eyitibwa “immaculate conception.” Era bwe woba tomanyi enjigiriza ey’obusinzi eyitibwa “immaculate conception,” eyigiriza nti omubiri gwa Kristo gwatondebwa mu ngeri ey’amagero ng’obutonde bw’omubiri bwa Adamu bwe bwali nga ye ne Ewa tebannayonoona; oba, nga bwe bagamba, Kristo yalina obutonde bwa Adamu nga tannagwa, obutaliiko kibi. Eyigiriza nti Mariya yennyini mu by’amagero yawaabwa obutonde bw’omubiri obutagwa bwa Adamu nga tannayonoona, okulaba ng’abeera ekibya ekituukiridde Omwoyo Omutukuvu asobole okuleeta Omwana Yesu okufuuka omubiri mu mubiri gwe ogutuukirivu.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Kale ddala, abo abali mu Adventism abawagira ensalawo emu ddala ku nsonga y’omubiri gwa Yesu tebalaga magero gonna agakwata ku Maliya, naye bakyusa amakulu g’ebyawandiikibwa bya Sister White n’ebya Bayibuli, okuyigiriza endowooza emu ddala eya Katooriki. Lwaki kati nnyini nkyaamye ne nva mu mboozi ku kitabo kya Danyeri? Nja kukiddamu.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Enteekateeka n’entereeza ey’amagero ey’ebitabo bya Daniyeri n’Okubikkulirwa yaatuukirizibwa mu kuyungibwa kw’obuntu n’obwakatonda. Yesu ye Ekigambo kya Katonda, era Baibuli ye Ekigambo kya Katonda. Obutonde bwa Yesu obw’obwakatonda n’obw’obuntu bulagiddwa mu Baibuli mu bujjuvu. Ebigambo ebirimu by’obwakatonda era birimu amaanyi g’obutonzi ag’okukyusa emitima n’amagezi. Ebigambo ebyo byennyini bye bimu n’amaanyi agaaleeta ebintu byonna mu bubeewo. Naye abasajja Katonda be yalonda okubeera ebikozesebwa bye mu kuwandiika Baibuli, bonna baali abanyonoonyi. Ekitundu ky’obuntu mu kuyungibwa kuno kiyimiririddwa abantu abagudde mu kibi. Baibuli ye kuyungibwa kw’obuntu n’obwakatonda, era bannabbi baali abanyonoonyi, nga bwe kiri ku buli mwana wa Adamu. Kristo teyakyonoona mu birowoozo, mu bigambo, newaakubadde mu bikolwa. Naye yatwala omubiri gwa Malyamu oluvannyuma lw’emyaka enkumi ennya egy’okunafuuka kw’abantu. Singa ddala yatwala obutonde bw’omubiri obw’awansi bwa Adamu nga Adamu tannayonoona, kyandisabye nti n’abawandiisi bonna ba Baibuli nabo baandibadde batayonoona.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“Okwekweka mu lwatu” kw’ “emirundi musanvu” mu kitabo kya Danyeri kwatuukirizibwa, si na bigambo Danyeri bye yawandiika byokka, wabula era n’okuyitira mu bantu abagudde mu kibi abavvuunula Bayibuli ya King James. Abantu abagudde mu kibi baakikwatako emirundi ebiri ku kitabo kya Danyeri, ate kye kyatuukirizibwa kyandibadde tekisobeka muntu yenna okukikola nga tewali kulabirirwa kwa Katonda okw’Obutukuvu n’enteekateeka ye ey’okulabirira.

In our next article we will begin to show how divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Mu kiwandiiko kyaffe ekiddako tujja okutandika okulaga engeri obwakatonda n’obuntu gye baakweka “ebiseera musanvu” ebiwandiikiddwa mu Leviitiko 26 mu lwatu mu kitabo kya Danyeri, kubanga Katonda yabimanya edda era n’abiteekateeka nti kibeere “ejjinja ery’okwesittalirako” ekigezo eri abali mu lutambuza lwa malaika asooka, era n’eri abali mu lutambuza lwa malaika ow’okusatu.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ekitangaala Danyeri kye yafuna okuva eri Katonda kyaweebwa okusingira ddala olw'ennaku zino ez'enkomerero. Ebyolesebwa bye yalaba ku mabbali g'Omugga Ulayi n'ogwa Hiddekel, emigga eminene egy'e Sinaali, kati biri mu kutuukirizibwa, era n'ebyo byonna ebyayogerwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112.

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