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# The Book of Daniel - Number One-Hundred and Sixty-Three

Ekitabo kya Danyeri - Ennamba kikumi mu nkaaga mu ssatu

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Okubikkula Obunnabbi: Okunoonyereza ku Essuula ey'ekkumi n'emu eya Danyeri

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Kaakano tugenda kutandika okuyita mu ssuula ey'ekkumi n'emu eya Danyeri.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Era nze, mu mwaka ogw’olubereberye ogwa Daliyosi Omumedi, nze nennyini, nnaayimirira okumukakasa n’okumunyweza. Kaakano nnaakulaga amazima. Laba, mu Buperusi waakuyimiriramu bakabaka basatu; n’ow’okuna anaabanga mugagga nnyo okusinga bonna, era olw’amaanyi agava mu bugagga bwe anazuukusa bonna okulwanyisa obwakabaka bwa Buyonaani. Era kabaka omuzira anaayimirira, anafuuga n’obuyinza obunene, era akole nga bw’ayagala. Naye bw’anaayimirira, obwakabaka bwe bunaamenyebwamu ne bugabanyizibwa eri empewo ennya ez’eggulu; so si eri ezzadde lye, era si mu kipimo ky’obwakabaka bwe kye yafuganga: kubanga obwakabaka bwe bunaaggyibwako ne buweebwa abalala abatali abo. Danyeri 11:1-4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriel atandika okutegeeza Daniel nti naye yakola wamu ne Darius mu mwaka gwe ogusooka, gwe mwaka omwana wa muganda wa Darius, omuduumizi we w'eggye, mwe yawamba Babylon era n'atta Belshazzar. Daniel afuna okwolesebwa kuno mu mwaka ogwokusatu ogwa Cyrus, ng'okusinziira ku kitundu ekyasooka eky'omu ssuula ekkumi, kale Gabriel abateeka bombi, Darius ne Cyrus, ng'obubonero obulaga "ekiseera eky'enkomerero." Belshazzar ne Babylon byawambibwa Obwakabaka bwa Medo-Persia mu mwaka 538 BC.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kuulo yazingiza Babulooni, gye yawangula mu bukodyo mu mwaka 538 BC, era olw’okufa kwa Berusaaza, gwe ba Pasiya be baatta, obwakabaka bwa Babulooni ne buggwaawo.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Mu mwaka gwa 538 BC, Danyeri yawandiika essuula ey’omwenda.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Okwolesebwa okwawandiikibwa mu ssuula eyakulembera [essuula ey’omunaana] kwawaebwa mu mwaka ogw’okusatu ogw’obufuzi bwa Berusaza, BC 538. Mu mwaka gwe gumu, era gwe gwali ogusooka ogwa Daliyo, ebintu ebyategeezebwa mu ssuula eno [essuula ey’omwenda] byaliwo.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Mu mwaka ogusooka ogwa Darius, ogwali omwaka ogw’okusatu era ogw’enkomerero ogwa Belshazzar, mu mwaka gwa 538 BC, Mukama yabonereza ensi y’Abakaluda, n’agifuula amatongo.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Era ensi eno yonna ejja kufuuka amatongo era ekyewuunyisa; era amawanga gano gajja okuweereza kabaka wa Babulooni emyaka nsanvu. Era kirituuka, bwe giwedde emyaka nsanvu, nti ndibonereza kabaka wa Babulooni n’eggwanga eryo, bw’ayogera Mukama, olw’ebibi byabwe; era n’ensi y’Abakaludaaya ne ngifuula amatongo agataggwaawo. Yeremiya 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Mu lunyiriri olw’ekkumi, Mukama akozesa ekigambo “oluvannyuma,” bwe ayingiza kuibonerezo bya Babulooni. “Oluvannyuma” lwa Babulooni okufuulibwa amatongo, Mukama yandituukiriza omulimu gwe omulungi ku lw’abantu ba Katonda.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Kubanga bw'ati bw'ayogera Mukama: Nga emyaka nsanvu bwe gimaliriziddwa e Babulooni, ndibajjukira, ne ntuukiriza ekigambo kyange ekirungi gye muli, nga mbaleetera okudda mu kifo kino. Yeremiya 25:10.

The captivity of seventy years began in 606 BC.

Obuddu bw’emyaka nsanvu bwatandika mu 606 BC.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Ng’emyaka ensanvu gyatandika mu 606 BC, Danyeri yategeera nti kaakano gyali gisemberera okuggwaako.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Obusibe obw’emyaka nsanvu bwatandika mu 606 BC, ne bukoma mu 536 BC, nga eno yali emyaka ebiri oluvannyuma lw’okufa kwa Belusaaza n’okuzikirizibwa kwa Babulooni mu 538 BC. Gwali mwaka ogw’okusatu ogwa Kuulo. Gabulyeri ateeka obunnabbi obw’Omugga Kidekeri mu mwaka ogw’okusatu ogwa Kuulo, era atandika ebyogerwa mu suula ey’ekkumi n’emu ng’ajuliza omwaka ogw’olubereberye ogwa Daliyo, era mu kukola bw’atyo aba alaga emyaka ebiri egy’enjawulo mu butongole. 538 BC ne 536 BC byombi byali biseera ebyalondebwa, 538 BC kye kyali ekiseera ekyalondebwa obunnabbi obw’emyaka nsanvu lwe bwali okutuukirira, ate 536 BC kye kyali ekiseera eky’obunnabbi ekyalondebwa Mukama lwe yali agenda, “oluvannyuma lwa” 538 BC, okukolera abantu Be omulimu Gwe omulungi.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 BC ne 536 BC, byombi bye biseera ebyateekebwawo, era biragirwa abantu babiri ab’ebyafaayo; omu yali kabaka asooka owa Bumeedi, n’ow’okubiri kabaka asooka owa Buperusi. Okukoma kw’emyaka ensanvu Isirayiri ey’omubiri gye yabeeramu mu buwaŋŋanguse mu Babulooni ey’omubiri, kwalaga emyaka 1260 Isirayiri ey’omwoyo gye yabeeramu mu buwaŋŋanguse mu Babulooni ey’omwoyo, okuva mu 538 AD okutuuka mu 1798. 1798 kyali 'ekiseera ekiteekeddwa,' era awo ne butandika ekiseera ekirambiddwa mu buwandiike obunnabbi ng' 'ekiseera eky’enkomerero.' 538 BC ne 536 BC, nga nazo ziragiddwa ng' 'ekiseera ekiteekeddwa,' nazo ziraga okutandika kw’ekiseera ekirambiddwa ng' 'ekiseera eky’enkomerero.'

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ekkanisa ya Katonda ku nsi mu mazima yali mu buwambe mu kiseera kino ekiwanvu eky’okuyigganyizibwa okutaggwaawo, nga bwe kyali ku baana ba Isiraeri abaali mu buwambe e Babulooni mu kiseera ky’obuwambe.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Buli bunnabbi bwogera mu ngeri esinga obwennyini ku nnaku ez’oluvannyuma okusinga ku nnaku mwe bwasookera okutuukirizibwa; kale 538 BC ne kabaka Darius, wamu ne 536 BC ne kabaka Cyrus, bikiikirira “ekiseera eky’enkomerero” mu 1989, era bakabaka abo bombi balaga mu kifaananyi Pulezidenti Reagan ne Pulezidenti Bush ow’olubereberye. 538 BC ne 536 BC bikiikirira akabonero ak’omu kkubo akatuukirizibwa nga ennaku zombi zitegeereddwa okukiikirira akabonero akamu ak’omu kkubo. Akabonero ak’omu kkubo ak’“ekiseera eky’enkomerero” kalimu obubonero bubiri, era oluusi, nga bwe kyali ku Reagan ne Bush ow’olubereberye, obubonero bwombi butuukirizibwa mu mwaka gumu. Naye ekyo kye kitali kya bulijjo, kubanga akabonero ak’omu kkubo ak’“ekiseera eky’enkomerero” mu kiseera kya Musa kyali kuzaalibwa kwa Alooni ne Musa bombi, era ebyo byawulibwamu emyaka esatu. Mu byafaayo bya Kristo, kyali kuzaalibwa kwa Yokaana Omubatiza ne Kristo, ebyawulibwamu emyezi mukaaga.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Ku "ekiseera eky’enkomerero," mu byafaayo bya Anti-Kristo byali 1798 ne 1799. Enkyukakyuka eya Bufalansa eyogerwako mu bubaka bw’obunnabbi; yatandika mu 1789, era yamala emyaka kkumi n’ekoma mu 1799, mu kiseera kyayo ekyategekebwa, nga 1798 nayo yali kiseera ekyategekebwa. Wamu byategeeza ekiwundu eky’okufa ekyaweebwa ekisolo, era n’omukazi eyatuula ku kisolo era eyafugira ku kyo. Darius ye kabaka eyawangula mulabe we ng’ayisa amajje ge mu “bbugwe,” era akiikirira Reagan, eyawangula mulabe we ng’awisa wansi “bbugwe” bw’“ekyuma,” “iron curtain.” Cyrus akiikirira Bush eyasooka, kubanga Cyrus amanyibwa nga Cyrus Omukulu, ate George Bush eyasooka ye Bush Omukulu, ate Bush ow’oluvannyuma ye Bush Omuto.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Kubanga mu mazima, abakabaka bano babiri, n’emyaka ebbiri gye bayimiriza, byonna biyimirira akabonero kamu. Omu alaga emyaka nsanvu Babulooni gye yafugira. Ekiseera ekyo eky’emyaka nsanvu kyatuuka ku budde bwakyo mu 538 BC era kiyimirizibwa Daliyosi. Okumalirizibwa kw’obutwalibwa mu buwaŋŋanguse obw’emyaka nsanvu kwatuuka ku budde bwakwo mu 536 BC era kuyimirizibwa Kiroosi. Wamu bayimirira ‘ekiseera eky’enkomerero,’ ekiseera omusana gw’obunnabbi gulina okusumululibwa. Mu 1798 malayika asooka ow’Okubikkulirwa essuula 14 yatuuka ku ‘kiseera eky’enkomerero,’ era Mukyala White agamba nti malayika oyo ‘teyali mulala wabula Yesu Kristo ye yennyini.’

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Mu mwaka ogw'okusatu ogwa Cyrus, Mikaeri, omulangira w'abantu ba Katonda, era malaika asinga obukulu ku bamalayika, n'akka wansi okukwatagana ne Cyrus era n'okukakasa omusana ogw'anaakuleetera Cyrus okulangirira ekiragiro ekisooka ku biragiro bisatu, ebinaakkiriza abantu ba Katonda okuddayo e Yerusaalemi, ne baddamu okuzimba ekibuga, ekifo ekitukuvu, n'enguudo n'ebuggwe byakyo. Omulimu ogwo gwali ekifaananirizo ky'omulimu gw'abalayika abaasooka n'ab'okubiri, ogw'atandikira ku "nkomerero y'ebiseera" mu 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Okujjira wansi kwa Mikaeri ku “ekiseera eky’enkomerero” mu nnaku za Darius ne Cyrus, kyakiikirira okutuuka kwa malayika asooka mu 1798; era ebyo byombi wamu byateekawo akabonero ak’okutuuka kwa malaika gwe gumu, ku “ekiseera eky’enkomerero,” mu 1989. Mu 1989, ekiseera ekiyitibwa “ekiseera eky’enkomerero” kyatandika, era kyali ekiseera ekyalagirwa. Ekiseera ekyalagirwa kiraga okukoma kw’ekiseera ky’obunnabbi. Obujeemu bwa 1863, ku “Kadesh” eyasooka eri Isirayiri ey’omu mwoyo ey’omu kiseera kino, bwali butandikiro bw’ekiseera ky’emyaka 126 ekyakoma ku “ekiseera ekyalagirwa” mu 1989. 126 kye ky’ekkumi, oba ekitundu eky’ekkumi, kya 1260, era ku nkomerero y’emyaka 1260 mu 1798, ekibiina kya malayika asooka kyayingira mu byafaayo. Ku nkomerero y’emyaka 126, mu 1989, ekibiina kya malayika ow’okusatu kyayingira mu byafaayo.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Mu lunyiriri olusooka olw’essuula ey’ekkumi n’emu eya Danyeri, Gabriel yeegendereza nnyo era n’alambika bulambulukufu mu kulaga nti ebyafaayo ebiragibwa bitandikira ku Cyrus, mu kiseera ky’enkomerero mu 1989. Cyrus Omukulu awo ayimira Bush Omukulu, nga agobererwako bakabaka basatu, oluvannyuma n’abeerawo kabaka owokuna alisinga bbo bonna obugagga. Noolwekyo, kabaka owokuna omugagga, azuukusa Bugereeki bwonna, ye pulezidenti ow’omukaaga okuva mu mwaka gwa 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Mu ebyo ebiri mu mutwe ogw'ekumi, Danyeri alabikibwa ng'akungubaga, era mu kwekungubaga kwe akyusibwa okutukana n'ekifaananyi kya Kristo, ng'alaba ekyolesebwa. Ekiseera ky'ennaku amakumi abiri mu emu eky'okukungubaga kiraga ekiseera eky'okufa ekiggwa n'okuzuukira. Mu mutwe ogw'ekumi, Mikaeri avudde mu ggulu n'akka, era mu Yuda omusanvu, bwe yeva mu ggulu n'akka, azuukiza Musa. Mu Okubikkulirwa omutwe ogw'ekkumi n'emu Musa (ne Eriya) battiddwa, era bali bafudde mu luguudo okumala ennaku ssatu n'ekitundu mu kifaananyi. Oluvannyuma Musa (wamu ne Eriya) bazuukizibwa mu "ddoboozi eddene".

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Eddoboozi eddene” erireeta okuzuukira. Eddoboozi eryo lya omalayika omukulu, era omalayika omukulu ye Mikaeri.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Kubanga Mukama ye yennyini anaava mu ggulu n’okukaaba okunene, n’eddoboozi lya malayika omukulu, era n’ekkondeere lya Katonda; era abafu mu Kristo be banaasooka okuzuukira. 1 Abatesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Ebyafaayo awo Musa ne Eriya battibwa ne bazuukizibwa, ge byafaayo eby’okuteekebwako akabonero kw’abo kasiriivu mu bina, mu enkumi kikumi mu amakumi ana mu bina. Ebyafaayo ebyo byatandika nga 11 Ssebutemba 2001 n’“eddoboozi ery’olubereberye” ery’Omumalaika ow’omu Okubikkulirwa essuula 18, Sister White ly’ayogeraako ng’ajjira mu kiseera ebizimbe ebinene eby’e New York City bwe byasuulibwa wansi. “Eddoboozi ery’okubiri” ery’omu Okubikkulirwa essuula 18 livuga mu kiseera ky’amateeka ga Ssande agali okusembayo okujja, Katonda bw’ayita ekisibo kye ekirala okuva e Babulooni. Mu byafaayo ebyo, bye byafaayo eby’okuteekebwako akabonero, Danyeri akiikirirwa ng’akyusibwa n’afuuka mu kifaananyi kya Kristo olw’okutunula ku kwolesebwa kwa “marah”, kwe kwolesebwa okw’obukazi okw’“mareh”. Kwe kwolesebwa okw’“okuleetera,” “okuleetera” ekifaananyi ekitunuddeko okuddamu okufaananyizibwa mu abo abakireeba.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Ebyafaayo ebyo eby’okuteekebwako akabonero, n’eby’okukyusibwa kwa Danyeri mu essuula kkumi, birimu n’okuserengeta kwa Mikaeri bwe yazuukiza era n’akyusa abo abakiikirirwa Musa, Eriya ne Danyeri. Azuukiza ng’akozesa “eddoboozi eddene” lya malayika omukulu, bwe kityo n’awa eddoboozi erya ssatu, mu wakati w’eddoboozi eryasooka n’ery’enkomerero, ebyo byombi nga bimu, kubanga byombi by’eddoboozi limu: ery’Okubikkulirwa essuula kkumi n’omunaana. Eddoboozi erya wakati we wakiikirirwa obujeemu, kubanga bwe Mikaeri yazuukiza Musa, teyawakanagana na Setaani, newankubadde Setaani, omutandisi w’obujeemu, yaliwo ng’awakana.

> 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 7.

> Naye Mikaeri, malaika omukulu, bwe yawakananga ne Sitaani ku mubiri gwa Musa, teyayinza kumuleetera musango ogw’okumuvuma, naye yagamba nti, Mukama akunenye. Yuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Entandikwa y’ekiseera eky’okuteekebwako akabonero, ekyatandika nga 11 Ssebutemba 2001 era ekiggwaako ku tteeka lya Ssande erigenda okujja amangu, emanyiddwa n’omukono gwa “Amazima,” kubanga wakati mu kiseera ekyo, mu mwezi gwa Jjulaayi 2023, eddoboozi eddene ery’omumalayika omukulu lyatandika omulimu gw’okuzuukiza abafu mu Kristo, abo abalonda okuwulira eddoboozi lye ery’omu makkati. Weetegereze nti 2023 ejja emyaka amakumi abiri mu ebiri oluvannyuma lwa 2001, era amakumi abiri mu ebiri ge kitundu kya kkumi kya bibiri mu amakumi abiri, ekiraga akabonero ak’olunyiriri olugatta Obwakatonda n’obuntu, era era ke kabonero ak’okuddabiriza.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Mu mwezi gwa Jjulaayi 2023, malayika ow’amaanyi atali mulala wabula Yesu Kristo yennyini, era nga ye Mazima, era nga ye Mikaeri, era nga ye Alufa ne Omega, yakkira ng’alina obubaka mu mukono Gwe. Akatabo akatono mu mukono Gwe kye kitundu kya Danyeri ekyateekebwako envumbo okutuusa ku nnaku ez’oluvannyuma.

> “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.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’oluvannyuma kye essuula kkumi n’emu. Kiri mu nnyiriri mukaaga ezisembayo ez’omu essuula kkumi n’emu; naye okusingira ddala, bye byafaayo ebisangibwa mu essuula bye bidamu mu nnyiriri ezo mukaaga ezisembayo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> "Tetulina budde bwa kufiirwa. Ebiseera eby’obunkenke biri mu maaso gaffe. Ensi etabukiddwamu omwoyo gw’entalo. Mu bwangu, embeera z’obuzibu ezaayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obuli mu ssuula ey’ekkumi n’emu mu kitabo kya Danieri buli kumpi butuuse ku kutuukirizibwa kwabwo okwonna. Ebingi ku byafaayo ebyaliwo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu." Manuscript Releases, ennamba 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Olunyiriri olw’ekkumi n’omukaaga, mu Danyeri essuula ey’ekkumi n’emu, lulaga ebyafaayo eby’okuddamu mu lunyiriri olw’amakumi ana n’emu, kubanga mu lunyiriri olwo kabaka w’obukiikaddyo ayimirira mu ttaka ery’ekitiibwa. Ebyafaayo eby’olunyiriri olw’ekkumi n’omukaaga bimanyisa ekiseera lwe omuduumizi w’eggye Omuroma, Pompey, yatwala Yuda ne Yerusaalemi mu buwaŋwa.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Naye oyo ajja okumulwanyisa anakola ng’okusiima kwe bwe kuli, era tewaliba n’omu ayimirira mu maaso ge: alinywera mu nsi eya kitiibwa, nayo mu mukono gwe erizikirizibwa. Danyeri 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ngaŋŋamba okukozesa olunyiriri luno ng’ensibuko ey’okwesigamako mu kulowooza kwaffe ku nnyiriri ezikulembera olunyiriri luno, noolwekyo nnaasoooka okuteekawo okutegeera kuno. Tugezaako okulaga nti ebyafaayo ebiddirira okweyawukana kw’obwakabaka bwa Alekizanda Omukulu mu nnyiriri esatu n’ennya, bitandika mu 1989 era ne biraga Olutalo lw’e Yukuleyini oluliwo kati, obuwanguzi bwa Putin ku maanyi g’Obugwanjuba, n’okuwangulwa kwe okwaddirira, ekikulembera okuyingira mu lunyiriri olwa kkumi na mukaaga.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Wadde nga Misiri teyayinza kuyimirira mu maaso ga Antiyokasi, kabaka ow’obukiika obwa kkono, Antiyokasi teyayinza kuyimirira mu maaso g’Abaruumi, abaali kaakano bamujjira. Tewali bukabaka bwakyasobolanga kuziyiza maanyi gano agaali gagenda gakula. Busuuli bwawangulwa, ne bugattibwa ku bwakabaka bw’Abaruumi, Pompey mu mwaka gwa BC 65 bwe yaggyako Antiyokasi Asiaticus eby’obugagga bye, n’afuula Busuuli essaza ly’Abaruumi.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Amaanyi ge gamu era gaali ga kuyimirira mu Nsi Entukuvu, ne gigimalawo. Rooma yagattibwa ku bantu ba Katonda, Abayudaaya, olw’endagaano, mu 161 BC, okuva ku lunaku olwo n’etandika okubeera n’ekifo eky’amaanyi mu kalenda ey’obunnabbi. Naye teyafuna buyinza ku Buyudaaya lwa kuwangula kwa butereevu okutuusa mu 63 BC; era olwo ne kiba mu ngeri eno eyaddirira.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> Ku kuddayo kwa Pompey okuva mu lutabaalo lwe olw’okulwanyisa Mithridates, kabaka wa Pontus, waaliwo abavuganya babiri, Hyrcanus ne Aristobulus, abaali balwanira engule ya Yudaaya. Ensonga yaabwe ne etwalibwa mu maaso ga Pompey, eyategeera mangu nti okusaba kwa Aristobulus okw’okufuna engule tekwali kwa bwenkanya; naye n’ayagala okusindikaayo okusalawo mu nsonga zino okutuusa ng’amaze olutabaalo lwe lwe yali amaze ebbanga ng’alwegomba mu Arabia, n’asuubiza olwo okukomawo n’okutereeza ebyabwe nga bwe kinaalabika nga kya bwenkanya era kituufu. Aristobulus, nga amaze okutegeera ddala endowooza za Pompey, n’ayanguwa okuddayo e Yudaaya, n’awa abantu be eby’okulwanyisa, era n’ayetegekera okuweerwanisa okunywevu, nga yeeyamye okukuuma engule newankubadde obulabe bwonna, kubanga yalaba nti ejja kuweebwa omulala. Pompey n’amugoberera okumulemerako. Bwe yatuuka okumpi ne Yerusaalemi, Aristobulus, ng’atandika okunenya ebyo bye yali akoze, n’afuluma okumusisinkana, n’agezaako okumalamu ensonga n’okusuubiza okugondera ddala n’okuwa ensimbi nnyingi. Pompey bwe yakkiriza kino, n’atuma Gabinius, ng’akulira ekitundu ky’abaserikale, okugenda okufuna ensimbi. Naye Gabinius bwe yatuuka e Yerusaalemi, n’asanga emiryango giggaliddwa, era n’abuulirwa okuva waggulu ku bbugwe nti ekibuga tekigenda kutuukiriza endagaano.

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> Pompey, nga tayagala kulimbibwa bwe batyo awatali kubonerezebwa, n’assa Aristobulus, gwe yali yeetutte naye, mu njegere, era amangu ddala n’atabaala Yerusaalemi n’eggye lye lyonna. Abawagizi ba Aristobulus baali baagala okulwanirira ekifo; abawagizi ba Hyrcanus baali baagala okugulawo enzigi. Abo ab’oluvannyuma bwe baali be bangi era ne bawangula, Pompey n’aweebwa okuyingira mu kibuga awatali kumulemesa. Kyavuddeko abeegwanyiza Aristobulus ne baddukira ku Lusozi lwa Yeekaalu, nga beewera ddala okulwanirira ekifo ekyo nga bwe Pompey yeewera okukiwamba. Oluvannyuma lwa myezi esatu ne bakola ekituli kinene mu bbugwe ekimala okulumba, era ekifo ne bakitwala ku maanyi g’ekitala. Mu kuttibwa okw’entiisa okwaddirira, abantu 12,000 ne battibwa. Kyali eky’okulabako ekikwatako omutima, bw’ategeeza omuwandiisi w’ebyafaayo, okulaba bakabona, nga mu kiseera ekyo bali mu kuweereza kwa Katonda, nga mu bukkakkamu n’obumalirivu beeyongera okukola omulimu gwe baamanyidde, nga bwe balabika nga tebamanyi ku butabanguko obukambwe, newaakubadde nga ku buli bbali ab’amikwano gyabwe baali battibwa, era emirundi mingi omusaayi gwabwe ne gwegattika n’ogw’essaddaaka zaabwe.

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> Ng’amaze okukomya olutalo, Pompey yamenya olugo lwa Yerusaalemi, n’aggya ebibuga bingi okuva mu bufuzi bwa Yudaaya n’abissa mu bwa Siriya, era n’assa ku Bayudaaya omusolo. Bw’atyo ku mulundi ogwasooka, Yerusaalemi yateekebwa olw’okuwangulwa mu mikono gy’obuyinza obwo, obwagenda okukwata ku “ttaka ery’ekitiibwa” mu mukono ogw’ekyuma okutuusa lwe lyamalibwaawo ddala. Uriah Smith, Danyeri n’Okubikkulirwa, 259, 260.

We will continue this study in our next article.

Tujja okugenda mu maaso n’okunoonyereza kuno mu kyawandiiko kyaffe ekiddako.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Eky’okuba nti tewali kuwakana newaakubadde okutabanguka mu bantu ba Katonda tekiteekwa kutwalibwa ng’obujulizi obukakafu nti bakwatira bbugumu ku njigiriza entuufu. Waliwo ensonga ey’okutya nti basobola obutategeera bulungi okwawula wakati w’amazima n’obulimba. Bwe kiba nti okunoonyereza mu Ebyawandiikibwa Ebitukuvu tekuleeta mibuzo mipya, era bwe waba nga tewali kusiyana kw’endowooza okuleetera abantu okwekenneenya Bayibuli bo bennyini okukakasa nti balina amazima, walibaawo bangi kaakano, nga bwe kyali mu biseera eby’edda, abalikwatira ku nnono ne basinza kye batamanyi.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Nkulagiddwa nti bangi abagamba nti balina okumanya ku mazima ag’omu kiseera kino tebamanyi kye bakkiriza. Tebategeera obujjulizi bw’okukkiriza kwabwe. Tebalina kumanya omuwendo gw’omulimu ogw’omu kiseera kino. Bwe kinaatuuka ekiseera ky’okugezebwa, waliwo kati abasajja ababuulira abalala abalikiraba nti, bwe banaakebera ebifo bye bayimiriddeko, waliwo ebintu bingi bye bataayinza kuwaako nsonga emalirivu. Okutuusa lwe bagezebwa bwe batyo, tebaamanyanga obutamanyi bwabwe obunene. Era waliwo bangi mu kkanisa abateeka mu maaso nti bategeera kye bakkiriza; naye, okutuusa entakkaano lwe zizuukawo, tebamanyi bunnanfu bwabwe. Bwe banawulibwa ku bannabwe ab’ekkiriza erimu ne bawalirizibwa okuyimirira bokka ne bennyini okulambulula okukkiriza kwabwe, balyewuunya okulaba nga bwetabuse ennyo endowooza zaabwe ku kye baali bakkirizza ng’amazima. Kiri eky’amazima nti wakati mu ffe wabaddewo okwava eri Katonda omulamu ne tukyukira abantu, nga tutadde amagezi g’abantu mu kifo ky’amagezi ga Katonda.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Katonda alikukumula abantu be; ssinga engeri endala zigaana, enjigiriza ez’obukyamu zijja kuyingira mu bo, ne zibasunsuza, nga zisunsula obusuwa okuva ku eŋaano. Omukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gutuuse, ogukwatirira ekiseera kino. Guno gwe mazima ga Bayibuli, agalaga obulabe obututuuseeko. Omusana guno gulina okutuleeta mu kunoonyereza okw’amaanyi mu Byawandiikibwa n’okwekenneenya ennyo ebyo bye tuyimirirako. Katonda ayagala buli njuyi n’ebifo by’amazima binoonyerezebwemu ddala, n’obugumiikiriza, nga tusaba era nga tusiba omukanda. Abakkiriza tebasaanidde kwesigamira ku bitekerezebwa byokka n’endowooza ezitalambikidde bulungi ku kye kituumibwa amazima. Okukkiriza kwabwe kuteekwa okuzimbibwa ku Kigambo kya Katonda nga kunywevu, era bwe kinaatuuka ekiseera eky’okukemebwa ne baleetebwa mu maaso g’obukiiko okuddamu olw’okukkiriza kwabwe, basobole okuwa ensonga y’ensuubirwa eri mu bo, n’obukkakkamu n’okutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Mukubirize, mukubirize, mukubirize. Ebisonga bye tuteeka mu maaso g’ensi biteekwa okutufukira ddala eby’amazima ebiramu. Kikulu nnyo nti mu kulwanirira enjigiriza z’etukiririzaamu nga musingi gw’okukkiriza kwaffe, tetukkirize kweyambisa nsonga ezitali nnamu ddala. Ezo zisobola okusirisa oyo ageguganya, naye tezza kitiibwa mu mazima. Tuteekwa okuteeka mu maaso ensonga ennamu, ezitagenda kusirisa bokka abatugaanira, naye ne ziyinza okuyimirira mu kukebera okw’amaanyi ennyo n’okunoonyereza okusembayo. Eri abo abeeyigizza okuwoza empaka, waliwo obulabe bunene nti tebagenda kukwata Ekigambo kya Katonda mu bwenkanya. Bwe tusisinkana omuwakanya, kisaana nnyo tuteeke ebisonga mu ngeri eyazuukusa okukakasa mu mutima gwe, si kunoonya kyokka kugumya omukkiriza.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> Wadde ng’omuntu ayinza okweyongera mu magezi mu ngeri yonna, aleme na kaseera konna okulowooza nti tewali kyetaago kya kunoonya Ebyawandiikibwa mu bujjuvu era obutayimirira, okufuna omusana omusinga. Nga bantu, buli omu ku ffe ayitiddwa okubeera muyizi w’obunnabbi. Tulina okwegendereza n’obunyiikivu tulyoke tutegeere ekitundu kyonna ky’ekitangaala Katonda ky’anaatuleetera. Tulina okukwata obubonero obusooka obw’amazima; era mu kusoma nga tusaba tuyinza okufuna omusana ogulambulukufu ennyo, ogusobola okuleetebwa mu maaso g’abalala.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> Bwe baba nti abantu ba Katonda balowooza nti bali bulungi era basinze okukkiriza ng’okutegeera kwe balina kakano kubamala, tuyinza okukakasa nti Tajja kubasiima. Kye ky’ayagala kwe kuba nti bulijjo bagendere mu maaso okufuna omusana ogwongezezza era ogweyongera, ogubayakirira. Embeera eriwo mu kkanisa leero tekisanyusa Katonda. Wayingidde okwesiga bo bennyini, okubatwala okulowooza nti tewali bwetaavu bwa mazima agasingawo n’omusana omusinga. Tuli mu biro Ssetaani gy’ali ng’akola ku mukono ogwa ddyo n’ogwa kkono, mu maaso gaffe n’emabega waffe; naye nga ffe ng’abantu twebase. Katonda ayagala eddoboozi liyulirwe, lizuukusa abantu be okukola. Testimonies, volume 5, 707, 708.

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