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# The Book of Daniel - Number Fifty-One

Ekitabo kya Danyeri - Ennamba amakumi ataano mu emu

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

Palmoni: Okubikkula Omugabe w’ebiseera n’ennimi mu bitabo bya Danyeri ne Okubikkulirwa

Author

Jeff Pippenger

Published

January 15, 2024

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That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.

‘Omutukuvu oyo eyayogera’ ali mu Danyeri essuula omunana, olunyiriri kkumi na ssatu n’olunyiriri kkumi na nnya, ye Kristo nga Palmoni. Mu kitabo ky’Okubikkulirwa, Kristo amanyiddwa nga Alufa ne Omega; era, ku mazima amalala ag’ekitalo, kino kimulaga nga Omumanyi w’ennimi ey’ekitalo, ate nga wamu, ebitabo bya Danyeri n’Okubikkulirwa biraga Kristo nga Omwami w’ebiseera n’ennimi. Kisukkiridde obusobozi bw’omuntu okutegeera obukulu n’obugazi bw’ekitegeeza kino: nti Kristo, nga Palmoni (Omubalirizi w’ebyama), alambulula ekika ekyo ky’obuntu bwe mu lunyiriri ezo ebbiri eziteekawo omusingi omukulu ogw’Obudiventisiti; naye ebyama Omubalirizi w’ebyama by’alondawo okubikkula, ffe obuvunaanyizibwa bwaffe kubimanya era okubirwanirira.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Ebyama bigwa eri Mukama Katonda waffe; naye ebyo ebyabikkuliddwa bya ffe n’abaana baffe emirembe gyonna, tulyoke tukole ebigambo byonna by’etteeka lino. Ekyamateeka eky’Okubiri 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Ekyaama ekibikkuliddwa kye kiti, nti Omubalirizi w’ebyama (Palmoni), ye ‘omutukuvu omu eyayogera,’ era mu bitundu bibiri mwe yeeyoleka, enjigiriza ey’omu mutima ey’Adiventisimu emanyiddwa. Mu bitundu ebiri ebyo, Omubala Eyewuunyisa ategeeza ‘okweyongera kw’okumanya’ kwe yasumulula mu 1798 nga Empologoma ey’ekika kya Yuda. Mu bitundu ebiri ebyo, amayinja ag’omuwendo ag’ekirooto kya Miller, agalaga ‘okweyongera kw’okumanya,’ ne ku kiragiro ky’engalo ya Palmoni, gafulumizibwa ku bibao bibiri bya Habakkuku.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Oluvannyuma lwa Danyeri okufuna ekyolesebwa eky’obunnabbi ekikwata ku bwakabaka obwogerwako mu bunnabbi bwa Bayibuli, era n’awulira okwogeragana okw’eggulu mu nnyiriri kkumi na ssatu ne kkumi na nnya, n’anoonya okutegeera “ekyolesebwa.”

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Awo olwatuuka, bwe nnalaba ekyolesebwa, nze, nze Danyeri, ne nnoonya amakulu gaakyo; awo, laba, waaliwo eyayimirira mu maaso gange ng’ekifaananyi ky’omusajja. Ne mpulira eddoboozi ly’omusajja okuva wakati w’emabbali g’omugga Ulayi, eryayita ne ligamba nti, Gabuliyeri, tegeereza omusajja ono ekyolesebwa. Danyeri 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

Ekyolesebwa Daniel ky’anoonya okutegeera kye "chazon", naye ekyolesebwa ekya "mareh" kye Gabriel yagambibwa okuyamba Daniel akitegeere. Buli nsonga erina obuzito bwayo, era bwe nsonga eno erabirwa, enteekateeka n’enkula y’ekitundu kino ky’ebyawandiiko zimenyeka ddala. Mu olunyiriri olw’ekkumi n’ettaano, bwe Daniel agezaako okutegeera ekyolesebwa kya "chazon", "mareh" ekwekeddwa, kyokka nga kikyaliwo nga kiyimiriziddwa, kubanga mu "ndabika y’omusajja" (Gabriel), ekigambo ky’Olwebbulaniya "mareh" kyavvuunuddwa nga "endabika". Mu olunyiriri olw’ekkumi n’ettaano ebigambo byombi ebyaavvuunuddwa nga "ekyolesebwa" birabikiddwa. Daniel, mu olunyiriri olw’ekkumi n’ettaano, anoonya okutegeera "chazon", naye Palmoni, mu olunyiriri olw’ekkumi n’omukaaga, alagira Gabriel ayambe Daniel ategeere "mareh". Enteekateeka y’olunyiriri bino bibiri ya makusudi, era esimbawo obugatte n’okukyawukana wakati w’ebigambo byombi.

It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.

Palmoni ye alagira Gabuliyeri okuyamba Daniyeri ategeere “mareh,” kubanga Oyo alagira Gabuliyeri ye Oyo ayimirira ku mazzi, era Gabuliyeri yawulira eddoboozi lye, “eddoboozi ly’omusajja wakati w’emabbali g’omugga Ulayi.” Omugga Ulayi gwe gutambula wakati w’emabbali, era mu byawandiikibwa Kristo ye ayimirira ku mazzi. Wamu n’ekyo, kiri nti Kristo, nga malayika asinga obukulu, ye alagira b’abalayika. Eddoboozi wakati w’emabbali lye eddoboozi lya “omutukuvu oyo omu” mu olunyiriri olw’ekkumi n’asatu, era ekigambo kye kwe kiragira Gabuliyeri okutegeeza Daniyeri ekitegeero ky’ekyolesebwa kya “mareh.” Mu mutwe ogw’ekkumi n’ebiri ogwa Daniyeri, Kristo n’ate ali wakati w’emabbali g’omugga. Mu mutwe ogw’ekkumi n’ebiri ayambadde olugoye lw’eliriini, era alayira eri Oyo abeera omulamu emirembe gyonna.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Naye ggwe, ayi Danyeri, koona ebigambo bino, osibe ekitabo okutuusa ku biro eby’enkomerero; abangi banaayita wonna wonna, n’okumanya kunaayongera. Awo nze Danyeri ne ntunula, ne laba, waaliwo abalala babiri bayimiridde, omu ku lubalama luno lw’omugga, n’omulala ku lubalama olulala lw’omugga. Omu n’agamba omusajja eyayambadde olugoye olw’ekitani, eyali waggulu ku mazzi g’omugga, nti, Kinaabanga ki okutuuka ku nkomerero y’ebyamagero bino? Nange ne mpulira omusajja eyayambadde olugoye olw’ekitani, eyali waggulu ku mazzi g’omugga, bwe yawangula omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’ayirira ku oyo abeera emirembe gyonna nti kiriba okumala ebbanga, n’ebibanga, n’ekitundu ky’ebbanga; era bw’anamaliriza okumenya amaanyi g’abantu abatukuvu, ebintu bino byonna binaakomekkerezebwa. Danyeri 12:4-7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Omusajja eyali "ayambadde olugoye olw'lineni, eyali waggulu w'amazzi g'omugga," "n'ayimusa omukono gwe ogwa ddyo n'ogwa kkono eri eggulu, n'alayira oyo abeera emirembe gyonna," era ye omusajja gwe gumu eyalagira Gavriyeri mu mutwe ogw'omunaana. Mu kitabo ky'Okubikkulirwa omutwe ogw'ekkumi, Kristo naye yayimusa omukono gwe n'alayira oyo abeera emirembe gyonna, naye eyo ayimiridde ku mazzi ne ku nsi byombi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi, n’ayimusa omukono gwe eri eggulu, n’alayira eri oyo abeerawo emirembe n’emirembe, eyatonda eggulu n’ebirimu, n’ensi n’ebirimu, n’ennyanja n’ebirimu, nti obudde tebukyalibaawo. Okubikkulirwa 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Omalayika ow’amaanyi owa ssuula kkumi ey’Okubikkulirwa, ye Palmoni, eyayogera ne Gabriel ng’ali wakati w’emabbali g’omugga mu ssuula munaana, era n’ategeeza ekiseera lwe 'enkomerero ya' 'eby’amagero' ejja kutuuka mu ssuula kkumi na bbiri. Mu ssuula kkumi ey’Okubikkulirwa, Ye y’oyo eyakaaba ng’ 'empologoma,' kubanga eyo alabisibwa ng’Empologoma ey’ekika kya Yuda.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> Era omu ku bakadde n'aŋŋamba nti, Tokaaba; laba, Empologoma ey'omu kika kya Yuda, Omuzi gwa Dawudi, awangudde okuggulawo ekitabo n'okusumulula ebifunga byakyo musanvu. Ne ndaba, laba, mu makkati g'entebe ey'obwakabaka n'ebiramu ennya, era mu makkati g'abakadde, waayimiridde Omwana gw'endiga nga yattibwa; yalina amayembe musanvu n'amaaso musanvu, ge Mizimu musanvu gya Katonda, egyasindikibwa mu nsi zonna. N'ajja n'addira ekitabo okuva mu mukono ogwa ddyo gw'oyo ey'atudde ku ntebe ey'obwakabaka. Okubikkulirwa 5:5-7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Nga Empologoma ey’ekika kya Yuda, Kristo ye Omwana gw’endiga eyawangula okusumulula ekitabo ekyali kyasibiddwa emigatto musanvu. Wobanga atambula ku mazzi mu kitabo kya Danyeri, oba ng’alina ekigere kimu ku nnyanja n’ekirala ku nsi mu Okubikkulirwa, buli lulabirirwa lw’obunnabbi luyungiddwa n’ekiseera ky’obunnabbi. Era nga Empologoma ey’ekika kya Yuda, Kristo asiba era n’asumulula Ekigambo kye. Nga bwe yasiba ekitabo kya Danyeri, bwe yatyo naye yasiba ebibwatuka by’eggulu omusanvu mu kitabo ky’Okubikkulirwa omutwe ogw’ekkumi.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Omulayika ow’amaanyi eyayigiriza Yokaana yali si muntu mulala wabula Yesu Kristo yennyini. Okuteeka ekigere kye ekya ddyo ku nnyanja, n’eky’ekkono ku nsi, kulaga ekitundu ky’akola mu biseera eby’enkomerero by’olutalo olukulu ne Sitaani. Ekifo kye kino kiraga amaanyi ge agasinga n’obuyinza bwe ku nsi yonna. Olutalo luno lweyongerangako obukambwe n’okunywera okuva mu mulembe okutuuka ku mullembe, era lujja kuyongera bw’atyo okutuusa ku biseera eby’enkomerero, nga okukola okw’obukugu kw’amaanyi g’ekizikiza kunaatuuka ku ntikko yaakwo. Sitaani, ng’ayungudde wamu n’abantu ababi, alirimbalimba ensi yonna n’amakanisa agatayagala mazima. Naye omulayika ow’amaanyi asaba obwegendereza. Akaaba n’eddoboozi eddene. Aligenda kulaga amaanyi n’obuyinza bw’eddoboozi lye eri abo abayungudde ne Sitaani okulwanyisa amazima.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> Nga enkuba omusanvu zino bwe zawedde okwogera n’eddoboozi lyazo, ne wajja ekiragiro eri Yokaana, nga bwe kyajja eri Daniyeri ku kitabo ekitono: ‘Ziba ebyo enkuba omusanvu bye zaayogera.’ Ebyo bikwata ku bintu eby’omu maaso ebinaabikkulirwa mu olunyiriri lwabyo. Daniyeri ajja kuyimirira mu mugabo gwe ku nkomerero y’ennaku. Yokaana alaba ekitabo ekitono nga kibikkuliddwa. Awo obunnabbi bwa Daniyeri bufuna ekifo kyabwo ekituufu mu bubaka bw’omumalayika ow’olubereberye, ow’okubiri, n’ow’okusatu obunaateekebwa okuweebwa ensi. Okubikkulibwa kw’ekitabo ekitono kwe kwali obubaka ku biseera.

> “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.

> Ebitabo bya Danyeri n’Okubikkulirwa bimu. Ekimu kya obunnabbi, ekirala kya okubikkulirwa; ekimu kitabo ekikomereddwawo, ekirala kitabo ekigguddwawo. Yokaana yawulira ebyama enkulung’ume ze zaayogera, naye yalagirirwa obutabiwandiika.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ekitangaala eky’enjawulo ekyawaweebwa Yokaana, ekyayogerwamu mu emitontomi musanvu, kyali kulambulula ebintu ebyali bigenda okutuuka wansi w’obubaka bw’omulayika ow’olubereberye n’ow’okubiri. Okunnyonnyola Baibuli kw’Abadiventisiti ab’Olunaku olw’Omusanvu, volyumu 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Kristo, akiikirirwa nga Palmoni, Omusajja asangibwa mu ssuula munaana ne kkumi n’ebiri ey’ali ku mazzi, era ye Malayika ow’amaanyi alina ekitabo ekitono mu mukono gwe. Ye Empologoma ey’ekika kya Yuda esiba era eggulawo Ekigambo kye, era ye alagira Gabulieri, kubanga ye Mikaeri, omulangira omukulu w’abamalayika.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Naye Mikaeri omalayika omukulu, bwe yawangana ne Setaani nga bawakana ku lw’omubiri gwa Musa, teyamuviirako musango ogw’okuvuma, naye n’agamba nti, Mukama akukangavvule. Yuda 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Mikaeri ye linnya lya Kristo, era erinnya eryo liraga nti ye omuduumi w’eggye ly’abamalayika, era ye n’oyo alina obuyinza okuzuukiza abafu. Erinnya Mikaeri litegeeza nti, ‘Ani ali nga Katonda?’ Nebukadduneeza bwe yalaba omu afaanana Omwana wa Katonda mu kyoto ky’omuliro ng’ali wamu n’abasajja batatu abeesigwa, yalaba Mikaeri. Era Malayika omukulu Mikaeri ye omulangira w’abantu ba Katonda, gwe oluyembe olutono olw’e Loma y’obupagani lweyegulumiza okumuwakanya ku musaalaba, nga kituukiriza Danyeri essuula munaana, olunyiriri olw’ekkumi n’emu.

> 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 10:21.

> Naye nja kukulaga ekiwandiikiddwa mu kitabo eky'amazima; era tewali ayimirira nange mu bino wabula Mikaeri, omulangira wammwe. Danyeri 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Mikaeri ye alagira bamalayika, ye azuukiza abafu, era ye asalawo ddi ekiseera ky’obusaasizi lwe liggwaawo.

> “‘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, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> "'Era mu biro ebyo Mikaeri ajja kuyimirira, omulangira omukulu eyimirira ku lwa abaana b’abantu bo; era walibaawo ekiseera ky’obuzibu, nga tekibaddeko bwe kityo okuva lwe wabaawo eggwanga okutuusa ku biro ebyo; ne mu biro ebyo abantu bo balinunulibwa, buli omu anaasangibwa ng’awandiikiddwa mu kitabo.' Bwe kituuka ekiseera kino eky’obuzibu, emisango gyonna giba gisaliddwa; tewaba kya kwongera okugezesebwa, so tewaba na ssaasira eri abatakyenenenya. Akabonero ka Katonda omulamu kali ku bantu be. Ekisigaddewo ekitono kino, nga tebayinza kweweerwanako mu lutalo olw’obulabe oluleeta okufa n’obuyinza bw’ensi obw’ategekeddwa wansi w’eggye ly’ekisota, bafuula Katonda obukuumi bwabwe. Ekiragiro kiyise okuva mu buyinza obw’ensi obw’awaggulu ennyo nti banaasinza ekisolo era banaafuna akabonero kaakyo, nga abagaana banaanyigirizibwa era battibwe. Katonda ayambe abantu be kaakano, kubanga olwo banaakola ki mu ntalo enterrabika nga tewali buyambi bwe!" Obujulirwa, omuwendo 5, omuko 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

Ekyama ekyasembayo Empologoma ey’omu kika kya Yuda ky’asumulula kwe Okubikkulirwa kwa Yesu Kristo, era kirimu nti ye afuga enkola n’enteekateeka ya buli kitundu ky’Ekigambo kye eky’obunnabbi. Omusajja ayambadde olugoye lwa kitani ayimirira ku mazzi, ayyimusa omukono gwe n’alayira ku oyo abeera emirembe gyonna, era ayogerera waggulu ng’Empologoma, eky’aleetera enkuba musanvu okwogerera amaloboozi gaazo, ye asibira awo ekitabo kya Danyeri era asibira awo enkuba musanvu ez’Okubikkulirwa. Ye asumulula ekitabo ekisibiddwa ebisiba musanvu, alina obuyinza okuzuukiza, era ye Omulangira Omukulu ayimirira n’alangirira okuggalwa kw’ekiseera eky’okugezesa. Palmoni bwe yalagira Gabulieri okuleetera Danyeri ategeere okwolesebwa “mareh,” kye kye yali ategeeza ddala.

He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.

Teyalagira Gabuliyeri ayambe Danyeri ategeere ekyolesebwa "chazon". Ekyolesebwa "chazon" kye ekyolesebwa eky'obwakabaka obwogerwaamu mu bunnabbi bwa Bayibuli mu Danyeri essuula munaana, olunyiriri olusooka okutuuka ku olwa kkumi n'ebbiri, era kye "ekyolesebwa" ekyogerebwa mu olunyiriri olwa kkumi n'asatu, mu kibuzo eky'ebbanga: "Kinaamalira ddi ekyolesebwa?" Ekyolesebwa "chazon" kikwata ku "ekya buli lunaku" (okusinza kw'abapagani) ne "okujeema" (obupaapa), amaanyi agazikiriza agakukandagira ewatukuvu n'eggye.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

Kristo, nga Palimoni (Omubala Omuwuunyisa), abuuzibwa nti, “kunaamala ebbanga ki” okwolesebwa “chazon,” n’addamu nti, “okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kiritukuzibwa.” Awo Danyeri n’ayagala okutegeera okwolesebwa “chazon” okw’ekikwata ku “ekiweebwayo kya buli lunaku, n’obujeemu obw’okuzikiriza, okuwa ekifo ekitukuvu n’eggye byombi okunyigirizibwa wansi w’ebigere.” Naye Gabulayiri alagirwa okukola Danyeri ategeere okwolesebwa “mareh.” Buli nsonga erina obutegeeza bwayo mu Kigambo kya Katonda. Okwolesebwa “mareh” kwe kwolesebwa kw’eggulo n’enkya okulambuliddwa mu linyiriri lya amakumi abiri mu mukaaga.

> And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

> Era okwolesebwa okw’akawungeezi n’okw’enkya, okwo okugambibwa, mazima; ky’ova oggale okwolesebwa; kubanga kijja kubeerawo okumala ennaku nnyingi. Danyeri 8:26.

The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”

Ekigambo "ekyolesebwa" kiyogeddwako emirundi ebiri mu olunyiriri. Ekisooka kye "mareh" ekyolesebwa, n'eky'okubiri kye "chazon" ekyolesebwa. Ekyolesebwa kya "mareh" kye eky’ "obudde bw'akawungeezi n'obw'enkya." Ekigambo ky'Olwebbulaniya "obudde bw'akawungeezi n'obw'enkya" kisangibwa emirundi mingi mu Bayibuli, era bulijjo kivvuunulwa nga "obudde bw'akawungeezi n'obw'enkya," nga bwe kiri mu olunyiriri 26. Ekifo kyokka mu Bayibuli we kivvuunulibwa mu ngeri ey'enjawulo ku "obudde bw'akawungeezi n'obw'enkya," kiri mu olunyiriri 14, mwe kivvuunulwa nga "ennaku" zokka. Olwebbulaniya olutuufu olw'olunyiriri 14 lusoma nti, "Okutuusa ku enkumi bbiri n'ebikumi bisatu z'akawungeezi n'enkya."

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Olunyiriri oluli omusingi omukulu w’Adventism, lye lyokka mu Kigambo kya Katonda mwe ‘eby’akawungeezi n’enkya’ byogerwa nga ‘ennaku’ bwokka. Buli nsonga erina engeri gye ekwatako, era singa tewali kirala, kyeyoleka nti Palmoni yagenderera okuteekako amaanyi ku olunyiriri olwo. Yabikola ng’aluŋŋamya ebirowoozo by’abo abaatapaanuza King James Bible okuwandiika ekigambo ekyo mu ngeri eyawukana ku ngeri gye kiwandiikibwa bulijjo mu Kigambo kye. Ensonga efulumira mu kino ye nti, bwe Gabriel agambibwa okuleetera Daniyeri okutegeera ekyolesebwa ekya ‘mareh’, aba agambibwa okumutegeereza ekyolesebwa eky’okulabikira kwa 1844, so si ekyolesebwa ekya ‘chazon’ ekikwata ku kunyirira wansi ewatukuvu n’eggye.

The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?

Okwolesebwa ekyitibwa "akawungeezi n'enkya" kweyogerako ku kulabika okwabaawo bwe kwatandika okutukuza ekifo ekitukuvu ku Okitobba 22, 1844. Okwolesebwa olw'okulabika olw' Okitobba 22, 1844 si ku kukandagirizibwa kw'ekifo ekitukuvu, wabula ku kutukuza kwa ekifo ekitukuvu. Waaliwo okulabika okw'obunnabbi ku lunaku olwo?

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

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

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

Gabuliyeri yalagirirwa okuleetera Danyeri okutegeera okulabika okw’obunnabbi kwa Kristo mu yeekaalu ye ku nga 22, Okitobba 1844. Olw’ensonga eyo, Gabuliyeri yawa Danyeri omujulirwa ow’okubiri ku lunaku lwa nga 22, Okitobba 1844, kubanga Gabuliyeri yakulembera buli muwandiisi wa Bayibuli eyawandiika mu ngeri yonna ekiteeso kya Bayibuli ekiraga nti amazima gakakasibwa ku bujulizi bw’abajulirwa babiri. Singa Gabuliyeri yali agenda okuleetera Danyeri okutegeera nga 22, Okitobba 1844, yali yeetaaga omujulirwa ow’okubiri okukakasa "ekibonoobono ky’okulabikira."

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Gabuliyeri atandika omulimu gwe n’okusookera ddala okukwatira ku kwegomba kwa Danyeri okutegeera olubonekerwa lwa 'chazon', era abikola nga alambulula nti olubonekerwa lwa 'chazon' lwe olubonekerwa oluggwa ku 'ekiseera eky’enkomerero' mu 1798.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:16, 17.

> Ne mpulira eddoboozi ly’omusajja wakati w’emabbali g’omugga Ulai, eryayita nga ligamba nti, Gabriel, omutegeeze omusajja ono ekirabika. Awo n’ajja okumpi we nnali nnyimiridde; era bwe yatuuka, ne ntya, ne ngwa wansi amaaso gange; naye n’aŋŋamba nti, Tegeera, ggwe mwana w’omuntu; kubanga ekirabika kino kiri ku kiseera eky’enkomerero. Danyeri 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

Ekyolesebwa ekiri mu nnyiriri eyasooka, ekigamba nti ‘mu kiseera eky’enkomerero’, kye ‘ekyolesebwa kya chazon’; era ‘ekiseera eky’enkomerero’ mu kitabo kya Danyeri kye 1798. Kino kye ‘ekyolesebwa’ Danyeri kye yanoonya okukitegeera, naye si kino kye ‘ekyolesebwa’ Gabriyeri yalagirwa okumuleetera akitegeere. Ku nsonga eyo Gabriyeri ajja okuwa omujulizi ow’okubiri.

> So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

> Awo n’ajja okumpi we nnali nnyimiridde; era bwe yajja ne ntya, ne ngwa amaaso wansi; naye n’aŋŋamba nti, Tegeera, ggwe mwana w’omuntu; kubanga ekyolesebwa kiri ku biro by’enkomerero. Awo bwe yali ng’ayogera nange, nnasinziriye nnyo, amaaso gange nga ga ku ttaka; naye n’ankwatako, n’annyimusa ne ansimba. N’agamba nti, Laba, nnaakutegeeza ebiriba mu nkomerero y’obusungu; kubanga ku biro ebitegekeddwawo enkomerero ejja okutuuka. Danyeri 8:17-19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Gabuliyeri atandika okutuukiriza omulimu gwe yawaebwa nga ategeeza Danyeri nti, “Laba,” ekitegeeza okumulagira atunuulire ensonga eyiddako. Ensonga eyiddako ye nti “ekiruyi eky’enkomerero,” ku “emirundi musanvu” ebiri ebyogerwako mu Ekitabo ky’Abaleevi 26, eggwawo mu 1844. “Ekiruyi eky’enkomerero” kimanyibwa butereevu ng’obunnabbi bw’akaseera, kubanga kirina “ekiseera ekitegekeddwa” kye kirijja “okuggwawo.” “Ekiruyi” kirina okukiikirira ebbanga ly’obudde, kubanga kirina “ekiseera ekitegekeddwa” eky’okuggwawo kwakyo. Singa “ekiruyi” kyabanga kyokka akaseera akamu tebandibaddeko nkomerero; kyandibadde kyokka akaseera lwe kyaberawo.

The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.

‘Obusungu’ buno bwalina ekkomo ekiragiddwa, kale bulaga nkomerero y’ekiseera. Ekiseera ekyo kiragiddwa ng’ ‘obusungu obw’ekisembayo.’ Bwaba waliwo ekisembayo, kiba nti waliwo n’ekisooka. ‘Obusungu obusooka’ bumanyiddwa mu Essuula ey’ekkumi n’emu eya Danyeri, era eyo nabwo bulabikibwa nga ebbanga ly’ekiseera, kubanga obufuzi bwa Paapa bwali bugenda ‘okukola era okuyitenga bulungi’ okutuusa ku nkomerero y'‘obusungu’."

> And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.

> Era abamu ku balina amagezi banaagwa, okubagezesa, okubayonja, era okubafuula abeeru, okutuusa ku kiseera eky’enkomerero; kubanga kyalindiridde ekiseera ekyateekebwawo. Era kabaka alikola nga bw’ayagala; era yeeteekere waggulu, yeekuzise okusukkira bakatonda bonna, era ayogerere ebigambo eby’ekyejo eri Katonda wa bakatonda, era alibeera n’obuwanguzi okutuusa obusungu lwe lutuukirizibwa: kubanga ekyo ekyasalibwawo kinaakolebwa. Danyeri 11:35, 36.

In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”

Mu nnyiriri zino bbiri, kabaka akola ng’ayagala era yeewaggula ye ky’ogerwako. Olunyiriri 36 luno Pawulo alulowoozako ng’ategeeza “omusajja ow’ekibi” atuula mu yeekaalu ya Katonda, ng’alaga nti ye Katonda. Okutulugunyizibwa kw’Ebiseera eby’Ekizikiza okuva mu mwaka 538 okutuuka mu 1798 kulagibwa mu lunyiriri 35, era kwekugenda okutuusa ku “ekiseera ky’enkomerero” ekyali 1798, ekyo kye “ekiseera ekyateekebwawo.” Olunyiriri 36 ne lulaga nti obufuzi bwa Papa bujja “kufuna obuwanguzi” “okutuusa obusungu bubeera bumaliriziddwa.” Olunyiriri luno lulaga nti obufuzi bwa Papa bwakulaakulana okutuusa mu 1798, awo “obusungu” obwasooka bwali “bumaliriziddwa.” Ekigambo kya Katonda eky’obunnabbi kyali “kyasalawo” nti obufuzi bwa Papa bujja okweyongerayo okumala emyaka 1260, okutuusa mu 1798, ekyo ekyali “ekiseera ky’enkomerero.”

The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.

“Indignation” eyasooka yaggwa mu 1798, era “the last indignation” yaggwa mu 1844. Eziruyi zombi zaalabisibwa ng’ebiseera ebyalina enkomerero ezitegeerekeka; ekyo ne kimanyisa nti byombi byali bunnabbi bw’ebiseera. Gabriel yalagirwa Palmoni ayambe Daniel ategeere ekyoleso eky’okulabika (“mareh”) eky’“akawungeera n’enkya” (ennaku) ekyalaga October 22, 1844, era n’akikola ng’awa obujulizi obw’okubiri ku lunaku olwo.

The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.

Olubonozi lwa "chazon" olw’ekitundu eky’ekkumi n’asatu, Daniel lye yegombanga okumanya, lwali olubonozi lw’okulinnyirirwa olwaggwa ku “ekiseera eky’enkomerero” mu 1798. Olubonozi lwa “mareh” olw’ekitundu eky’ekkumi n’enna, lwaggwa n’okulabika kwa Kristo mu Awatukuvu Ennyo ku Okitobba 22, 1844, mu kutuukirizibwa kw’obunnabbi bw’ebiseera obw’emyaka 2300, era ne mu kutuukirizibwa kw’obunnabbi bw’ebiseera obw’emyaka 2520. Obunnabbi bw’ebiseera byombi ebyo bulagiddwa ku bibao ebitukuvu bya Habakkuk, Sister White by’agamba nti byakulemberwa omukono gwa Mukama, era tebirina kukyusibwa.

We will continue this study in the next article.

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

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> Tulina ebisomo bingi bye tuteekwa okuyiga, era n'ebisomo bingi nnyo nnyo bye tuteekwa okwejjamu. Katonda n'eggulu byokka tebisobya. Abo abalowooza nti tebagenda kuteekwa na kaseera konna kuleka endowooza gye baagaliza nnyo, era nga tebagenda kubeerako n'ensonga yonna ey'okukyusa endowooza, bajja kulemwa essuubi. Okutuusa nga tukwatanidde ku birowoozo byaffe n'endowooza zaffe n'obunywevu obukakafu, tetusobola kubeera n'obumu Kristo bwe yasabira. Review and Herald, Jjulaayi 26, 1892.

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