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# The Book of Daniel - Number Sixty-One

Ekitabo kya Danyeri - Ennamba nkaaga mu emu

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Okubikkula ekifaananyi eky’obunnabbi: Okutegeera ebyolesebwa bya Danyeri, Endagaano, n’ekiseera ky’okuteekako akabonero mu nnaku ez’enkomerero

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabuliyeri yajja eri Danyeri mu essuula ey’omwenda okumuwe obukugu n’okutegeera ku birabirirwa ebibiri ebyali byalagibwa mu essuula ey’omunaana.

> 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 9:22, 23.

> Era n’amanyisa, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nzize okukuwa amagezi n’okutegeera. Ku ntandikwa y’okusaba kwo ekiragiro kyavaayo, era nzize okukulaga; kubanga oli omwagalwa nnyo: kale otegeere ensonga, era otunuulire ekibonekezo. Danyeri 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Okusobola Daniyeri okufuna “okutegeera” kwe yali yeetaaga, Gabuliyeri yamugamba ategeere byombi: “ensonga” n’“ekyolesebwa.” “Ensonga” yali ekyolesebwa eky’okukanyagibwa kw’ekitukuvu n’eggye, ate “ekyolesebwa,” kyali ekyolesebwa eky’okulabika nga 22 Okitobba 1844. Sister White naye asimbira ddala ebyo ebyolesebwa byombi bw’atutegeeza nti Daniyeri yali anoonyereza okutegeera enkwatagana y’obuddu bwa myaka nsanvu n’emyaka enkumi bbiri n’ebikumi bisatu. Emyaka nsanvu bye Gabuliyeri yayita “ensonga,” ate “ekyolesebwa” kyali emyaka enkumi bbiri n’ebikumi bisatu. Daniyeri ayimirira “ab’amagezi” ab’enkomerero y’ennaku, nga Gabuliyeri awa ennyinyonnyola y’emyaka enkumi bbiri n’ebikumi bisatu. “Ab’amagezi” bamanya byombi, “ensonga” n’“ekyolesebwa,” mu nnyinyonnyola ya Gabuliyeri; naye ababi tebategeera. The Millerites baategeera “ensonga” n’“ekyolesebwa,” naye mu ngeri entono.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Emyaka ebikumi bina n’amakumi kyenda egy’ekiseera eky’okugezesebwa byali ebbanga eryaawesigamizibwa ku myaka ebikumi bina n’amakumi kyenda egy’obujeemu eri endagaano ey’“emirundi musanvu” nga bwe kiragibwa mu Levitiko 25 ne 26. Okutwalibwa mu bunyago okw’emyaka nsanvu kyawera okuŋŋaanya kw’emyaka gyonna mwe ettaka tekyakkirizibwa kuwummula.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Esabiiti mwe Kristo yanyweza endagaano n’abangi yali eky’okulabirako eky’okuwakana ku ndagaano ye, nga kiragirwa mu biseera bibiri eby’ennaku 1,260. Esabiiti eyo ey’obunnabbi yagabanyizibwa omusalaba, oguyimirira ng’ekifaananyi ky’akasayidizo ka Katonda.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> Ekkomo lya Katonda omulamu, eriteekebwa ku n’entiinwa z’abantu be, kye ki? Kye akabonero bamalayika basobola okusoma, naye si maaso g’abantu; kubanga malayika omuzikiriza alina okulaba akabonero kano ak’okununulibwa. Omutima omutegeevu alabye akabonero k’omusalaba ogwa Kalivari mu batabani n’abawala ba Mukama abaaweebwa obwannamwana. Ekibi eky’okumenya etteeka lya Katonda kiggiddwawo. Bambadde olugoye lw’embaga y’obugole, era bagonda era beesigwa eri ebiragiro bya Katonda byonna. Manuscript Releases, Volyumu 21, omuko 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Esaabiiti eyo yalaga ekifaananyi ky’ebiseera bibiri eby’emyaka 1260, ebyaawulibwa ku Tteeka lya Sande ery’omwaka gwa 538 (akabonero k’ensolo), mwe obupagani era oluvannyuma obupapaali baayinnyirira ekifo ekitukuvu n’eggye. Okumala ennaku 1260, Kristo yawa obujulizi bwe; oluvannyuma okumala ennaku endala 1260, Kristo yawa obujulizi bumu ng’ayita mu bayigirizwa be. Okumala emyaka 1260, Ssetaani yawa obujulizi bwe ng’ayita mu bupagani; era oluvannyuma okumala emyaka endala 1260, Ssetaani yawa obujulizi bwe ng’ayita mu bupapaali.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Endagaano, eyafuuka ‘ensonga’ ya Katonda olw’obutagondera bwa Isirayiri ey’edda, yali endagaano eyogerwako mu Kitabo ky’Abaleevi omutwe ogw’amakumi abiri mu ttaano, eyalagira ettaka okuwummula, era n’Omwaka gwa Yubili ogw’alina okujaguzibwa buli mwaka ogw’amakumi ana mu mwenda.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Awo Mukama n’ayogera ne Musa ku Lusozi Sinai, ng’agamba, Yogera n’abaana ba Isirayiri, obagambe nti, Bwe munaayingira mu nsi gye mbawa, ensi eryoke ewewummuze essabbiiti eri Mukama. Emyaka mukaaga onosiga mu nnimiro yo, era emyaka mukaaga onoolumula omuzabbibu gwo, n’okuŋŋaanya ebibala byagwo; naye mu mwaka ogw’omusanvu gunaabeera essabbiiti ey’okuwummuza ensi, essabbiiti eri Mukama: toosiga mu nnimiro yo, wadde okulumula omuzabbibu gwo. Ebyeekulidde yekka okuva ku mmere gy’ovunwa tobyakungula, wadde okuŋŋaanya ezzabbibu ez’omuzabbibu gwo ogutalumuddwa; kubanga guwo mwaka gw’okuwummuza ensi. Era essabbiiti ey’ensi ejja kubeera mmere gyemulya; eri ggwe, n’omuddu wo, n’omuwereza wo omukazi, n’oyo gw’owupangisa, n’omugenyi abeera naawe, era n’ente zo n’ensolo eziri mu nsi yo, ebivaamu byonna binaabeera mmere. Era owerengenga essabbiiti musanvu z’emyaka, emyaka musanvu emirundi musanvu; era ekiseera ky’essabbiiti musanvu z’emyaka kinaabeera emyaka amakumi ana mu mwenda. Awo mulifuuwa ekkondeere erya Yubili ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku Lunaku lw’Okutangirizibwa mulifuuwa ekkondeere mu nsi yammwe yonna. Era munaatukuza omwaka ogw’amakumi ataano, muwangaze eddembe mu nsi yonna eri abatuula mu yo bonna: guno gunaabeera Yubili gyemuli; era muzza buli muntu ku butaka bwe, era muzza buli muntu eri olulyo lwe. Yubili gunaabeera omwaka ogw’amakumi ataano gyemuli: temusiga, so temukungula ebyeekulidde wekka mu gwo, wadde okuŋŋaanya mu gwo ezzabbibu ez’omuzabbibu ogutalumuddwa. Kubanga guno gwe Yubili; gubeera omutukuvu gyemuli: munaalya ebivaamu eby’omu nnimiro. Mu mwaka guno ogwa Yubili muzza buli muntu ku butaka bwe. Eby’Abaleevi 25:1-13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Ebbanga erisooka ery’obunnabbi bw’emyaka 2300, nga bwe kiri ne wiiki mwe Kristo yakakasa endagaano era n’emyaka 490, kikwatagana butereevu ne 'emirundi musanvu' mu Ekitabo eky'Abaleevi essuula amakumi abiri mu ttaano n’amakumi abiri mu mukaaga.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Kale omanye era otegeere nti okuva ekiragiro lwe linaava okuzzaawo n’okuzimba Yerusaalemi okutuuka eri Masiya Omulangira, waakubaawo wiiki musanvu, ne wiiki nkaaga mu bbiri; ekkubo lijja kuzzimbwawo nate, n’ekisenge kijja kuzzimbwawo, wadde mu biro eby’okubonaabona. Danyeri 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Amasabiiti amakumi nkaaga mu mwenda agatandikira mu 457 BC, gakutuusa ku kubatizibwa kwa Kristo, era ku ntandikwa y’essabiiti mwe yakakasa endagaano, eyali endagaano ey "okuwakana" kwa Katonda. Naye waaliwo essabiiti ey’amasabiiti (emyaka amakumi ana mu mwenda), eyayawulwa okuva ku masabiiti amakumi nkaaga mu mwenda olw’ekigambo nti, "amasabiiti musanvu, ne amasabiiti amakumi nkaaga mu bbiri." Okutandika mu 457 BC, waaliwo emyaka amakumi ana mu mwenda, ekitegeeza bulungi endagaano ya Leviticus essuula amakumi abiri mu ttaano, era n’okujaguza kwa jubilee. Emyaka egyo amakumi ana mu mwenda tekyali kabonero ka mizingo gya jubilee kyokka, naye era kya Pentekosite, lye lunaku olw’amakumi ataano olugoberera ennaku amakumi ana mu mwenda ez’Embaga y’amasabiiti.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Emyaka 49 egyasooka mu myaka 2300, emyaka 490, n’essaabbiiti mwe endagaano yakakasibwa, byonna byegattiddwa butereevu ne myaka 2520, ebyogerwako ng’ “emirundi musanvu” mu Levitiko 26. Buli kitundu ky’obunnabbi obw’emyaka 2300 kigattiddwa butereevu ku “mirundi musanvu” Abadiventisti bye baagissa ku lusegere ne bagigaana mu 1863. “Emirundi musanvu” kye kabonero ky’endagaano ya Jubilee, era olw’ensonga eyo, bwe gyaggwa emyaka 2300 ku October 22, 1844, ne myaka 2520 nayo gyaggwa ku lunaku olwo lwe lumu, kubanga Musa yawandiika mu Levitiko essuula 25:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Era ggwe onobalirira obusabbiiti musanvu bw’emyaka, musanvu emirundi emyaka musanvu; n’obudde bw’obusabbiiti obwo obw’emyaka musanvu bunaabanga emyaka amakumi ana mu mwenda. Awo onafuuyira ekikondeere eky’Yubili ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku Lunaku olw’Okutangirirwa munaafuuyira ekikondeere mu nsi yammwe yonna. Levitiko 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Buli kiseera ky’obunnabbi ekiri mu bbanga lya myaka enkumi bbiri n’ebikumi bisatu, kiyungiddwa butereevu ku “emirundi musanvu” egyoogerwako mu Levitiko 26, nga kutwaliramu n’olunaku lwe ebiseera by’obunnabbi byombi byaggweerera. Emyaka amakumi ana mu mwenda egy’asooka gyalaga omulimu gw’okuddamu okuzimba n’okuzzaawo Yerusaalemi, ogwateekwa okumalizibwa nga abantu ba Katonda bava e Babulooni. Yeekaalu yamalirizibwa nga tannaba kubeerawo ekiragiro eky’okusatu, era nga bwe kyali, yeekaalu y’Abamillerite nayo yamalirizibwa nga Malayika ow’okusatu tannaba kutuuka. Naye oluvannyuma wa 457 BC, “oluguudo” lwakyetaaganga “okuzimbibwawo nate, n’ebbugwe, ne mu biseera eby’ekizibu.” Nga Alfa ne Omega, Yesu bulijjo alaga enkomerero y’ekintu ng’agiwa ekyokulabirako mu ntandikwa yaakyo, era oluvannyuma lwa Okitobba 22, 1844, Abamillerite baateekwa okumaliriza “oluguudo” “n’ebbugwe,” “mu biseera eby’ekizibu.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Mukyala White ategeeza nti olusenge olw’obukuumi olwetooloola Yerusaalemi luba ng’ekifaananyi ky’amateeka ga Katonda, era amangu ddala oluvannyuma lwa Okitobba 22, 1844, abeesigwa ne bakulemberwa mu kifo ekitukuvu eky’eggulu ne bamanya amateeka ga Katonda (olusenge). Okusobola okumanya amateeka ga Katonda, omw’otwalira ne Ssabiiti, Abamiller ne bakulemberwa okuddayo mu ndagaano ya Isirayiri ey’edda. Okuzzaawo “oluguudo” mu ngeri ya ddala, kwe kuzzaawo okwatuukirizibwa mu bw’omwoyo nga Abamiller baali baddemu ku “amakubo ag’edda” aga Yeremiya. “Ebiseera eby’okutawaana” ebyali biteekwa okubaawo mu kiseera olusenge n’oluguudo bwe byateekebwawo byali biteekwa okutuukirira oluvannyuma lwa 1844, era Entalo ey’abannansi eyali ng’esemberera mu kiseera ekyo, ne mangu ddala n’etandika mu mulembe ogwo gwenyini, yakiikirira ebyo biseera eby’okutawaana.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Singa baabadde beesigwa, baandituuse ku mwaka ogw’amakumi ataano ogw’akabonero ogwa Yubile (mwe abaddu bayimbulwa), ogw’era ne gulagirwa ku lunaku olw’amakumi ataano olwa Pentekooti (mwe obubaka bw’okuyimbulwa bugenda mu nsi yonna). Naye oluvannyuma lwa 1844, abasinga baawakanya ekitangaala kya Ssabbiiti, era mu 1863 ne bagaana n’obubaka bwa Musa (“emirundi musanvu”), obwabaletebwa Eriya (William Miller) eri bo. Mu ngeri endala, baava ku “kubo” (amakubo ag’edda) abaali balina okuddaabiriza era ne batambuliramu.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesu bulijjo afaananyiza enkomerero n’entandikwa, era olugero lw’abawala ekkumi bwe luddawo mu nnaku ez’enkomerero, omulimu ogw’okuzzaawo Yerusaalemi guddamu okukolebwa. “Oluguudo n’olusenge” birizimbibwa mu “biseera eby’ennaku”. Kati tuyingira mu biseera ebyo eby’ennaku. Octoba 22, 1844, kikola ng’ekifaananyi ky’etteeka lya Sande erijja mu bwangu, n’olwekyo bwe lituuka essawa y’“ekkankano eddene” ey’Okubikkulirwa 11, oluguudo n’olusenge birizimbibwa mu biseera eby’ennaku. Kati tugenda kubirambulula nti biseera ebyo eby’ennaku bye “okunyiigizibwa kw’amawanga” akavudde mu kutumbuka kw’entalo z’Obusiraamu.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Ng’annyonyola ebyali biwandiikiddwa dda ku ‘ekiseera ky’obuzibu,’ yawa ennyonnyola eyawandiikiddwa mu kitabo ekyitibwa Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> 1. Ku muko 33 waliwo bino: 'Nalaba nti Ssabbiiti entukuvu eri, era ejja kubeera, ekisenge ekigabanya wakati w’Isirayiri wa Katonda omutuufu n’abatakkiriza; era nti Ssabbiiti ye nsonga enkulu egatta emitima gy’abatukuvu ba Katonda abaagalwa, abalindirira. Nalaba nti Katonda alina abaana abatabalaba era abatakuuma Ssabbiiti. Tebagaanye ekitangaala ekiri ku yo. Era ku ntandikwa y’ekiseera eky’okubonaabona, twajjula Omwoyo Omutukuvu bwe twavaayo ne twalangirira Ssabbiiti mu bujjuvu obusinga.'

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Okulaba kuno kwaweebwa mu 1847, mu kiseera we waaliwo batono ddala ku baganda b’Abadiventisiti abaakwatanga Ssabbiiti, era ne mu abo batono ddala be baalowoozanga nti okugikwatamu kulina obukulu obumala okussaawo ensalo wakati w’abantu ba Katonda n’abatakkiriza. Kati okutuukirira kw’okulaba okwo kutandise okulabika. ‘Entandikwa y’ekiseera eky’okubonaabona,’ nga bwe kijulirwa wano, tekyogerera ku kiseera ebikolimo lwe bitandika okufukibwa, wabula ku kiseera kitono nnyo nga tebinnaba kufukibwa, Kristo nga ali mu Watukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi guggalawo, ennaku n’obutabanguko bijja ku nsi, amawanga galikuba obusungu, naye galikomezebwanga okusobola obutaziyisa omulimu gwa malayika ow’okusatu. Mu kiseera ekyo ‘enkuba ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okujja, okuwa amaanyi eddoboozi ery’amaanyi erya malayika ow’okusatu, era okutegeka abatukuvu okuyimirira mu kiseera we ebikolimo musanvu eby’enkomerero bijja kufukibwa.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Waliwo "ekiseera ekifupi" ekikulembera okuggalwawo kw'ebbanga ly'ekisa, mu kiseera ekyo "amawanga gajja okusunguwala, naye nga gaziriziddwa." Mu kiseera kye kimu "enkuba ey'oluvannyuma" n'etuuka. "Okusunguwala kw'amawanga" kwe kabonero akalambikiddwa mu Okubikkulirwa essuula ey'ekkumi n'emu.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Era amawanga ne gasunguwala, n’obusungu bwo butuuse, n’ekiseera ky’abafu okusalirwawo omusango, era owa mpeera eri abaddu bo bannabbi, n’abatukuvu, n’abo abatya erinnya lyo, abato n’abanene; era ozikirize abo abazikiriza ensi. Okubikkulirwa 11:18.

Sister White comments on this verse.

Sister White ayogera ku lunyiriri luno.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Nalaba nti obusungu bw’amawanga, obusungu bwa Katonda, n’ekiseera eky’okulamula abafu byali byeyawule era by’enjawulo, buli kimu nga kigoberera ekirala; era nti Mikaeri tannayimirira, ne nti ekiseera eky’obuzibu, nga tewabangawo kya kifaanana bwe kityo, tekyali kitandise. Kati amawanga gatandise okusunguwala, naye kabona waffe asinga obukulu bw’anaamaliriza omulimu gwe mu kifo ekitukuvu, alinyimirira, ayambale ebyambalo by’okuwoolera ensasu, era olwo ebibonoobono omusanvu ebisembayo bijja kufukibwa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Nalaba nti abamalayika bana baali bagenda okuziyiza empewo ennya okutuusa nga omulimu gwa Yesu guwedde mu Watukuvu, oluvannyuma ne zijja ebikolimo musanvu eby'enkomerero. Ebiwandiiko Ebyasooka, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

"Okusunguwala kw’amawanga" kubaawo nga tekinnaggwaawo ekiseera ky’okusaasirwa, kubanga "obusungu bwa Katonda" bugoberera. "Obusungu bwa Katonda" bubaawo lwe kiggalwa ekiseera ky’okusaasirwa, ate "ekiseera eky’okusalira abafu omusango" kitegeeza okusala omusango okubaawo mu kiseera ky’emyaka lukumi, era tekitegeeza omusango gw’abafu ogw’atandika mu mwaka gwa 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Ne ndaba omumalayika ng’akka okuva mu ggulu, ng’alina ekisumuluzo ky’ekinnya ekiwanvu nnyo, era n’empingu ennene mu mukono gwe. Ne akwata ku Ddiragoni, oyo nnyoka ey’edda, gwe Ddiabulooni era Sitaani, n’amusiba emyaka lukumi, n’amusuula mu kinnya ekiwanvu nnyo, n’amuggaliramu, n’ateeka kuwo akabonero ak’okukisiba, alyoke aleme okulimba amawanga nate okutuusa emyaka lukumi lwe gunaaba guggwawo; era oluvannyuma awo kimugwanira okusumululibwa akaseera katono. Ne ndaba entebe z’obwakabaka, ne batuulamuko, era obuyinza bw’okusalira omusango ne babuwa; ne ndaba emimeeme gy’abo abaatemebwako emitwe olw’obujulirwa bwa Yesu n’olw’ekigambo kya Katonda, abatasinza ekisolo newaakubadde ekifaananyi kyakyo, so tebaafuna akabonero ke ku mitwe gyabwe newaakubadde mu mikono gyabwe; ne babeera balamu ne bafuga wamu ne Kristo emyaka lukumi. Okubikkulirwa 20:1-4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Omusango ogu "guweebwa eri" abatukuvu gulaga nti balisalira ababi omusango mu kiseera ky’emyaka lukumi, si nti bo basalirwa omusango.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> Mu myaka lukumi egiri wakati w'okuzuukira okusooka n'okubiri, kubeerawo okusalirwa omusango gw'ababi. Omutume Pawulo alaga okusalirwa kuno ng'ekintu ekiddirira Okujja okw'okubiri. 'Temusalanga musango kyonna nga obudde tonnatuuka, okutuusa Mukama lw'ajja, ali ayolesa ebikwekeddwa eby'ekizikiza, era alambulula ebiteeso eby'emitima.' 1 Abakkolinso 4:5. Danyeri ategeeza nti bwe yajja Owa nnaku ennyingi, 'okusala omusango ne kwaweebwa abatukuvu ba Ali Waggulu Ennyo.' Danyeri 7:22. Mu kiseera kino abatuukirivu bafuga ng'abakabaka era nga bakabona eri Katonda. Yokaana mu Kubikkulirwa agamba: 'Nalaba entebe z'obwakabaka, ne batuula ku zo, era n'okusalira omusango ne kwaweebwa eri bo.' 'Banaabeera bakabona ba Katonda ne Kristo, era banaafugira awamu naye emyaka lukumi.' Okubikkulirwa 20:4, 6. Mu kiseera kino kye, nga Pawulo bwe yategeeza edda, 'abatukuvu banaasalira ensi omusango.' 1 Abakkolinso 6:2. Nga bakwatiganye ne Kristo basalira ababi omusango, nga bageraageranya ebikolwa byabwe n'ekitabo ky'amateeka, Baibuli, era ne bamaliriza buli musango okusinziira ku bikolwa ebyakolebwa mu mubiri. Awo omugabo gw'okubonyaabonyezebwa ababi ogubagwanira gupimibwa, okusinziira ku bikolwa byabwe; era ogwo ne guwandiikibwa ku mannya gaabwe mu kitabo ky'okufa.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> Era Satani n'abamalayika ababi balamulibwa Kristo n'abantu be. Pawulo agamba nti, 'Temumanyi nti tujja okulamula bamalayika?' Olunyiriri 3. Era Yuda ategeeza nti, 'bamalayika abataakuma ekifo kyabwe ekyasooka, naye ne bava mu kifo ky'okubeera kwaabwe, yabakuumira mu minyolo egy'obutaggwaawo mu kizikiza okutuusa ku musango gw'olunaku olukulu.' Yuda 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> Ku nkomerero y’emyaka lukumi okuzuukira okw’okubiri kulibaawo. Awo ababi balizuukizibwa okuva mu bafu era baliboneka mu maaso ga Katonda olw’okutuukirizibwa kw’omusango oguwandiikiddwa. Bwe kityo omubikkulizi, ng’amaze okunnyonnyola okuzuukira kw’abatuukirivu, agamba nti: ‘Abasigaddewo b’abaafu tebaalaba bulamu nate okutuusa emyaka lukumi bwe gyaggwaawo.’ Okubikkulirwa 20:5. Era Isaaya ategeeza ku babi nti: ‘Balikuŋŋaanyizibwa wamu, ng’abasibe bwe bakuŋŋaanyizibwa mu kinnya, era balizibibwa mu kkomera; oluvannyuma lw’ennaku nnyingi balisookerezebwa.’ Isaaya 24:22. Empaka Enene, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

N’olwekyo kirabika bulungi nti “okusunguwazibwa kw’amawanga” kikwata ku “ebiseera eby’obuzibu” ebituuka ku nsi yonna nga tekinnaggwaawo ekiseera eky’okugezebwako, era nti amawanga bwe “basunguwazibwa,” mu kiseera kimu “baziyizibwa.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> "Naalaba nti obusungu bw’amawanga, obusungu bwa Katonda, n’ekiseera eky’okusalira abafu omusango byali byawukana ddala, nga buli kimu kigoberera ekirala." Ebyawandiiko Ebyasooka, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Mu kiseera lwe "amawanga gasunguwala," enkuba ey'oluvannyuma etandika okutonnya.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Waliwo akaseera lwe amawanga gasunguwala, naye mu kiseera kye kimu gatangirirwa. Awo mu kiseera ekyo Kirisito ateekaawo obwakabaka bwe obw’ekitiibwa, kubanga ateekaawo obwakabaka bwe mu kiseera ky’enkuba ey’oluvannyuma.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Enkuba ey’oluvannyuma ejja okutonnya ku abo abalongoofu—olwo bonna bajja okufuna enkuba eyo nga bwe kyali edda.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> Bwe bamalayika bana balekawo, Kristo ajjakuteekawo Obwakabaka Bwe. Tewali afuna enkuba ey’enkomerero wabula abo abakola byonna bye basobola. Spalding ne Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Ebitundu bibiri ebyasooka mu Ebyawandiikibwa Ebyasooka biraga nti amawanga bwe basunguwala, era mu kiseera kimu nga ‘batangiriddwa’, bamalayika bane batangira empewo ennya. Okusunguwala kw’amawanga kityo kuyimirizibwa ng’“empewo ennya.” Yategeeza era nti mu kiseera bamalayika bane lwe batangira amawanga ag’asunguwadde, enkuba ey’oluvannyuma ejja okukka. Ekiseera ekitandika lwe enkuba ey’oluvannyuma ejja, era nga kwe kiseera amawanga bwe basunguwala naye nga batangiriddwa, kigenda mu maaso okutuusa Mikaeri lw’ayimirira era ekiseera ky’okugezesebwa kw’abantu ne kiggalwawo. Ekiseera ekyo kye kiseera obulokozi bwe buba buggalwawo, era kiyimirira omulimu ogwasembayo ogwa Kristo mu Kifo Ekitukuvu Ennyo, ogumanyiddwa ng’ekiseera lwe asangula ebyonoono by’abantu oba amannya gaabwe okuva mu bitabo by’okusala omusango. Ekiseera ekyo, bamalayika bwe baba batangira empewo ennya, kye kiseera ky’okuteekebwa akabonero kw’abo 144,000.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Obusiraamu mu "Buzibu obw’okusatu" ye maanyi "ekisunguwaza amawanga," era Obuzibu obw’okusatu bwatuuka nga 11 Settemba 2001, naye Obusiraamu ne "bukuumibwa mu bukomo" amangu ddala. "Omuyaga ogwa buvanjuba" kye kabonero ka Obusiraamu, era Isaaya alambulula "omuyaga ogwa buvanjuba" nga "omuyaga omukambwe," Katonda "agugira ekkomo" (aguzziyiza). Entalo z’Obusiraamu ziragibwa emirundi mingi ng’omukazi ali mu mbejja z’okuzala, kubanga z’entalo ezeyongerayongera mu bukambwe ezatandika nga 11 Settemba 2001, lwe yakka Malayika ow’amaanyi owa Okubikkulirwa 18, nga kyerabikira mu kuwisibwa wansi kw’enzimbe ennene ez’e New York City.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Ku bipande bya 1843 ne 1850 Obusiraamu bukikiikirizibwa nga 'embalaasi z’entalo'. Mu kitabo ky’Okubikkulirwa essuula ey’omwenda, we Obusiraamu obwa 'Woe' esooka n’eya kkubiri bulambikibwa, enkula y’Obusiraamu emanyibwa mu linnya lya kabaka w’Obusiraamu.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Era baalina kabaka waabwe, ye malayika w’ekinnya ekitaliiko nkomo, erinnya lye mu lulimi lw’Abebbulaniya ye Abaddoni; naye mu lulimi lw’Abagiriki erinnya lye ye Apoliyoni. Okubikkulirwa 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Olunyiriri olwo, oluli mu essuula mwenda, olunyiriri kkumi n’emu, lulaga mu bunabbi nti, oba mu Endagaano Enkadde (mu Olwebbulaniya) oba mu Endagaano Empya (mu Luyonaani), enkula y’Obusiraamu ye Abaddon oba Apollyon. Amannya gombi gategeeza ‘okuzikiriza n’okufa’.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> Bamalayika bakwata empewo ennya, eziragiddwa ng'embalaasi ennyiivu eyagala okwesumulula n'okuseetuka ku maaso g'ensi yonna, ng'eleeta obuzikiriza n'okufa mu kkubo lyayo. Manuscript Releases, Voliyumu 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Empewo ennya ze mbalaasi ey’obusungu mu bunnabbi bwa Baibuli, ey’anoonya okwefulumula. Ekimu ku bintu ebiragibwa mu bunnabbi ku mbalaasi eno ey’obusungu kwe kuba nti esibiddwa, naye eri mu kunoonya okwefulumula era okuletawo "kuzikiriza n’okufa" ku nsi yonna.

We will continue to address these subjects in the next article.

Tujja okwongera okukwata ku nsonga zino mu kiwandiiko ekiddako.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> Ayi, singa abantu ba Katonda baalina okutegeera ku kuzikirira okuli kumpi okutuuka ku bibuga bingi ennyo, waakiri eby’enkumi, ebyo kati nga biri kumpi okwewaayo ddala mu kusinza ebifaananyi! Naye bangi ku abo abandibadde balangirira amazima bali mu kuvunaana n’okusalira abooluganda baabwe omusango. Bwe kinaaba nti amaanyi aga Katonda agakyusa gatuuse ku mitima gy’abantu, walibaawo enkyukakyuka eneemaliriziddwa. Abantu tebaliba na kwegomba kunenya newaakubadde okumenya. Tebalimirira mu mbeera eziziyiza ekitangaala okumasamasa eri ensi. Okunenya kwabwe, n’okuvunaana kwabwe, kuliggwaawo. Amaanyi g’omulabe gali mu kwekuŋŋaanya olw’olutalo. Entalo enkambwe ziri mu maaso gaffe. Munywegerane wamu, ab’oluganda bange abasajja n’abakyala, munywegerane wamu. Munyweze wamu ne Kristo. ‘Temugambe nti, Okwegatta, . . . so temutya kutya kwabwe, so temuterekerera. Mutukuze Mukama ow’eggye ye mwennyini; era ye abe gwe mutya, era ye abe entiisa yammwe. Era alibeera ekifo ekitukuvu; naye era alibeera ejjinja ery’okwesittalirako n’lwazi olw’okwerumya eri ennyumba zombi eza Isirayiri, omutego n’enssa eri abatuuze ba Yerusaalemi. Era bangi mu bo banaasittala, ne bagwa, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Ensi ye sitagi. Abazannyi, abatuula mu yo, bategekera okuzannya omugabo gwabwe mu kizannyo ekikulu eky’enkomerero. Katonda abuziddwa mu maaso. Mu bibinja binene by’abantu tewali bumwe, okuggyako bwe beegatta okutuukiriza eby’okwegomba kwabwe. Katonda atunuulira. Ebigendererwa bya Katonda ku bantu be abajeemu bijja kutuukirizibwa. Ensi tewaweebwa mu mikono gy’abantu, newankubadde Katonda akkiriza ebintu eby’obutabanguko n’obutali mu nteekateeka okufuga okumala akaseera. Amaanyi agava wansi gakola okuleeta ebitundu eby’enkomerero ebikulu mu kizannyo—Setaani ng’ajja ng’ali Kristo, era ng’akola n’obulimba bwonna obw’obutali butuukirivu mu abo abeegatta mu bibinja eby’ekyama. Abo abakkiriza okwegomba okw’okwegatta, bakola enteekateeka z’omulabe. Ekivaako kijja kugobererwa ekivuddeko.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Obujeemu bumaze okutuuka kumpi ku nsalo yaabwo. Ensi ejjudde obutabanguko, era entiisa ennene egenda okutuukako ku bantu mu bbanga ttono. Enkomerero eri kumpi nnyo. Ffe abamanyi amazima tusaanidde okutegekera ekigenda okusitukira ku nsi mangu ddala ng’ekyewuunyisa ekisemerera ennyo. Review and Herald, Sebuttemba 10, 1903.

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