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# The Book of Daniel - Number One-Hundred and Seventy-Five

Ekitabo kya Danyeri - Ennamba Kikumi mu Amakumi Musanvu mu Ttaano

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristo Omugulumizibwa: Okufaananagana okw’obunnabbi mu Danyeri ne Okubikkulirwa

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Olwolesebwa lwa Kristo mu Danyeri essuula ey’ekkumi, kye kimu n’olwolesebwa Yokaana lwe yalaba mu Kubikkulirwa. Kwali olwolesebwa lwa “marah”, olwo olw’enkula ya kikazi eya “mareh” — olwolesebwa olw’okulabika kwa Kristo. “Mareh” lwe lwolesebwa lw’emyaka 2300, era ekitegeeza kyakyo ekya sooka kye “okulabika.” “Okulabika” kwa Kristo eri Danyeri ne Yokaana byombi, kwali olwolesebwa lwa Kristo eyatikkirwa ekitiibwa.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Awo ku lunaku olw’amakumi abiri mu nnya olw’omwezi ogw’olubereberye, nga ndi ku lubalama lw’omugga omukulu oguyitibwa Hidekeri; awo ne nnyimusa amaaso gange ne ntunula, era, laba, waaliwo omusajja ng’ayambadde eby’olulwenda, ebisambi bye byasibiddwa n’ekisiba kya zaabu entongole ey’e Uufazi: Omubiri gwe era gwali ng’ekiliso, n’obuso bwe ng’okumyansa kw’amasannyalaze, n’amaaso ge nga ettabaaza z’omuliro, n’emikono gye n’ebigere bye nga byefaanana ng’ekikomo ekitukuluddwa, n’eddoboozi ly’ebigambo bye nga eddoboozi ly’ekibiina ekinene. Danyeri 10:4-6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Ekigambo “mareh” ekitegeeza “endabika” kivunulwa mu kitundu ky’ebyawandiiko nga “endabika y’enkuba.” Ekigambo kino kikozesebwa emirundi ena mu mutwe ogw’ekkumi, era emirundi ebiri kivunulwa nga “olwolesebwa,” ate emirundi ebiri nga “endabika.” Kikozesebwa emirundi emirala esatu mu ngeri ey’obukazi. Ekigambo “marah” ye nkula ey’obukazi ey’olwolesebwa lw’endabika. Kitegeerwa nga “ekyuma ekirabirwamu,” era kitwalibwa nga “ekigambo ekiraga engeri” eky’ekika “ekireetawo,” ekireetera ekintu okubaawo bwe kirabibwa.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Ekigambo ekiraga engeri eky’okuleetera kivudde mu kigambo ekinyonyola erinnya ekireetera ekintu okubaawo oba okuleeta emivuddeko. Mu lulimi n’ensengeka y’olulimi, kisinga okwogerera ku bigambo by’okukola oba enkola z’ebigambo eziraga endowooza y’okuleetera omuntu oba ekintu okukola ekikolwa oba okubeeramu embeera.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Okugeza, mu sentensi "She made him laugh," ekikolwa "made" kiri mu ngeri ey'okuleetera kubanga kiraga nti omukola (she) ye yaleetera oyo akolebwako (him) okukola ekikolwa eky'okuseka.

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

Nnakozesa omukanika okuddaabiriza emmotoka yange.

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

Yaleetera abayizi be okusoma olw’ekigezo. (Wano, omutwe gw’ekigambo ‘She’ ye yaleetera abayizi be okuyingira mu kikolwa ky’okusoma olw’ekigezo.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

Yasalibwako enviiri ze.

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

Kampuni yateekateeka nti ekizimbe kiddaabirizibwe.

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

Tujja okuleetera abaana okuyamba mu mirimu gy’awaka. (Wano, omutwe ‘Ffe’ ategeka okuleetera abaana okwetaba mu kikolwa eky’okuyamba mu mirimu gy’awaka.) Mu buli kimu ku ngero zino, ebigambo by’ekikolwa ebileetera (had, made, got, get) biraga nti omutwe aleetera omuntu omulala okutuukiriza ekikolwa ekiragiddwa ekikolwa ekikulu (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Ekyolesebwa kya “mareh” eky’okulabika, bwe kyanjulibwa mu ngeri ey’obuwala “marah”, era nga kitegeezebwa nga “endabirwamu”, kiraga nti ekyolesebwa kya Kristo eyajjudde ekitiibwa kiddibwamu mu abo abakitunuulira. Bwe Daniyeri yalaba “okulabika” kwa Kristo ng’ekitangaala ky’okumyansa, ekibina ky’abantu ne badduka mu kutya, naye eri Daniyeri ne kimuleetera okukyuka okw’amagero munda mu ye.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Era nze Danyeri nzekka nnalaba okwolesebwa; kubanga abasajja abaali nange tebaalaba okwolesebwa; naye ekikankano ekinene kyabagwaako, ne badduka ne beekweka. N’olwekyo ne nsigalawo nzekka, ne ndaba okwolesebwa kuno okukulu, ne tewasigala maanyi mu nze; kubanga endabika yange ennungi yakyuka mu nze ne fuuka embi, era ne nsigalira ddala nga sirina maanyi. Danyeri 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Amazima gakiikirirwa ekigambo ky’Olwebbulaniya ekitegeeza “amazima,” ekikolebwa ennukuta esooka, ey’ekkumi n’essatu, n’ennukuta esembayo ez’ennyiriri z’ennukuta ez’Olwebbulaniya. Ennukuta esooka n’ennukuta esembayo bulijjo ze zimu eri Kristo, kubanga Alufa ne Omega bulijjo zikiikirira enkomerero awamu n’entandikwa. Ennukuta ey’omu makkati oba ey’ekkumi n’essatu ekiikirira obujeemu. Danyeri agamba nti, “Nze Danyeri nzekka nalaba okwolesebwa,” naye abasajja abaali awamu ne Danyeri, abaali babeera mu bujeemu, “tebaalaba okwolesebwa.” Kyennyava Danyeri “nzekka” “nalaba okwolesebwa okunene.” Ku ntandikwa ne ku nkomerero Danyeri yekka ye yalaba okwolesebwa, era okujjuliza okw’okubiri kwaleetera abo abadduka okulaga obujeemu bwabwe. Danyeri akiikirira abantu ba Katonda mu nnaku ez’oluvannyuma abafuusibwa okubeera mu kifaananyi kya Kristo okuyita mu nkola ey’okutunuulira ekifaananyi Kye. Tulina okutunuulira okwolesebwa okw’“endabirwamu.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> Tuteekwa okuba n’obumanyi ku Katonda obuva mu by’etuyitamu mu bulamu. Bwe tweeyongerayo okumanya Mukama, tunaamanya nti okufuluma kwe kukakase ng’enkya. Kristo atuyita tujuzibwe obujjuvu bwonna bwa Katonda. Awo tunaasobola mu mazima okulaga obutuukirivu bw’eddini ey’Obukristaayo. ‘Omuntu yenna anywa ku mazzi ge nnaamuwa,’ Omulokozi agamba, ‘tajja kuddayo ennyonta; naye amazzi ge nnaamuwa galimubamu ensulo y’amazzi egikulukuta, egitubuuka okutuuka mu bulamu obutaggwaawo.’ Kristo ayagala tube bakozi bannamw. Bwe tuba nga tweemaliddeko, ajja kutuwa ekisa kye tukigabire abalala. Emitabi gy’omuzeyituuni ebiri, nga okuyita mu mitendera gy’azaabu ebbiri ne gisasula amafuta ag’azaabu okuva mu zo, giriwa ebibya ebirongofu omusana, n’okugumya, n’essuubi, n’okwagala, eri abo abali mu bwetaavu. Tuteekwa okuwa Katonda obuweereza obusinga okuddukiraako. Naye tusobola okukikola bwokka nga tuyiga ku Yesu, nga tukuza obweteefu n’obuwombeefu bw’omutima bwe. Tweekweke mu Katonda. Tube n’obwesige mu ye. Tusigale mu Kristo. Awo ffenna, nga amaaso gaffe gali maggule, nga tulaba ng’omu kyuma ekirabirwamu ekitiibwa kya Mukama, tufuulibwa mu kifaananyi kye okuva mu kitiibwa okutuuka mu kitiibwa,—okuva mu mpisa okutuuka mu mpisa. Katonda t’alindirira ku ggwe oba ku nze ebitalisoboka. Nga tumutunuulira, tuyinza okufoolebwa mu kifaananyi kye. Signs of the Times, Epreli 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Mu Danyeri essuula ey’ekkumi ne mu essuula ey’omwenda, Gabulyeri awa Danyeri okuvvuunula okw’ebiragiddwa eby’okungulu n’eby’omunda eby’obunnabbi, era ebigambo bya Danyeri ebisooka mu lunyiriri olusooka olw’essuula ey’ekkumi, biraga nti yali ategedde okwolesebwa kwombi, okwakiikirirwa nga “ekigambo” ne “okwolesebwa.” Yafuna okutegeera okwo ku nkomerero y’ennaku amakumi abiri mu emu ze yamala ng’ali mu kukungubaga. Ennaku ezo amakumi abiri mu emu zaakomekkerezebwa n’okutuuka kwa Mikayiri malayika omukulu. Omuwendo ebikumi bibiri mu amakumi abiri, n’omuwendo amakumi abiri mu abiri, oguli eky’ekkumi oba ekitundu eky’ekkumi eky’ebikumi bibiri mu amakumi abiri, kabonero akalaga okugattibwa kw’Obwakatonda n’obuntu, era ku lunaku olw’amakumi abiri mu abiri Danyeri yakyusibwa n’afuuka mu kifaananyi kya Kristo.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Saalya mmere yonna ey’okusanyusa; so n’ennyama newaakubadde wayini tebyayingira mu kamwa kange; era te nasiga mafuta n’akatono ku mubiri gwange, okutuusa wiiki ssatu ezijjuvu bwe zaatuukirira. Ate ku lunaku lw’amakumi abiri mu nnya olw’omwezi ogwasooka, nga mbeera ku lubalama lw’omugga omukulu oguyitibwa Hiddekel; awo ne nnyimusa amaaso gange ne ntunula, laba, waaliwo omusajja ng’ayambadde engoye z’elineni, ng’ekiwato kye kyali kisibiddwa n’azaabu ennungi ey’e Ufazi.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Danyeri akiikirira abantu ba Katonda ab’ennaku ez’oluvannyuma abamaze okutegeera, okuyita mu Kigambo kya Katonda eky’obunnabbi, nti baasaasaanyizibwa, era abakaaba olw’embeera yaabwe ey’okusaasaana ate nga banoonya omusana. Embeera yaabwe ey’okusaasaana eragibwa ng’ekiwonvu eky’amagumba amakaalu, amakalu mu Ezekyeri essuula amakumi asatu mu musanvu. Amagumba gano gafudde, era gasaasaanyiziddwa, naye gaategeezebwa ng’ennyumba ya Isiraeri. Ennyumba ya Isiraeri ey’ennaku ez’oluvannyuma ye bantu emitwalo kkumi mu enkumi nnya mu enkumi nnya. Basaasaanyiziddwa, nga bwe kiri nti Danyeri yakitegeera okuva mu bitabo bya Yeremiya ne Musa. Mu Ezekyeri, okuba nti bafudde kulaga nti bategeera embeera yaabwe.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Awo n’aŋŋamba nti, Omwana w’omuntu, amagumba gano ge nnyumba ya Isirayiri yonna: laba, bo bagamba nti, amagumba gaffe gakaluuse, n’essuubi lyaffe liweddeko: tutemeddwako. Ezekyeri 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Ennyumba ya Isirayiri, nga ye magumba, egamba nti, “tukyawulwa ddala.” Bategedde embeera yaabwe ey’okusaasaanyizibwa. Ennyumba ya Isirayiri ey’ennaku ez’enkomerero ejjuza mu bujjuvu olugero lw’abawala ekkumi, era mu byafaayo bya Millerite, okutuukirizibwa okw’okutegeera nti baali bakyawulwa ddala kwalabikira bwe bawala ab’amagezi baategeera nti baali mu kiseera eky’okulindirira, era nti n’ekiseera eky’okulindirira kyali ebbanga erirambikiddwa mu lugero. Abo mu Ezeekyeri abategeera embeera yaabwe ey’okusaasaanyizibwa be abo, aba oluvannyuma lw’okuggwaamu essuubi okwasooka baategeera nti baali mu kiseera eky’okulindirira.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Byombi, amagumba ga Ezeekyeri, n’ab’amagezi mu lugero lw’abawala abataliiko bbala kkumi, biyimiririrwa okukungubaga kwa Danyeri mu nnaku amakumi abiri mu emu. Oluvannyuma lw’ennaku amakumi abiri mu emu, ku lunaku lw’amakumi abiri mu bbiri, Mikaeri n’akka, era Danyeri yaweebwa ekyolesebwa kya Kristo eyatiikirizibwa ekyakyusa Danyeri ne kimufuula mu kifaananyi kya Kristo. Abawala ab’amagezi n’amagumba agafu nabo balina okuyita mu kukyusibwa okuleetebwa olw’ekyolesebwa ky’endabirwamu.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Danyeri, amagumba agafu ga Ezekyeri, n’abawala ab’amagezi mu byafaayo by’Abamillerite, byonna bikwataganira wamu n’abajulizi babiri abattibwa mu Okubikkulirwa essuula ey’ekkumi n’emu. Musa ne Eriya baattibwa, naye baali baakuzuukizibwa ku nkomerero y’ennaku ssatu n’ekitundu ez’akabonero. Musa yazuukizibwa Mikaeri nga bwe kiraga mu kitabo kya Yuda.

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

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

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Mu Danyeri essuula ey’ekkumi, Danyeri afuna okwolesebwa kw’agalasi ly’okulabiramu nga Mikaeri bw’akka oluvannyuma lw’ennaku amakumi abiri n’emu ez’okunakuwala. Ddoboozi lya Mikaeri lye lizuukiza abafu.

> 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.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Danyeri essuula ey’ekkumi erambulula enkyukakyuka okuva mu kibiina kya Lawodikiya eky’obubaka bw’omubaka wa ggulu ow’okusatu okutuuka mu kibiina kya Firadelfiya eky’obubaka bw’omubaka wa ggulu ow’okusatu. Kikwatagana n’abajulirwa babiri b’Okubikkulirwa essuula ey’ekkumi n’emu, n’emifupa emikalu gya Ezeekyeri essuula amakumi asatu mu musanvu, n’abawala ab’obwenge mu lugero lw’abawala ab’obuwulu ekkumi, era n’Aba‑Millerite abaalutuukiriza olugero. Gabuliyeri yawa okunnyonnyola kw’ekyolesebwa ekinene eky’endabirwamu, ng’amaliriza omulimu gw’okunnyonnyola gwe yatandika mu ssuula ey’omwenda. Okunnyonnyola kwatuukirizibwa Gabuliyeri bwe yategeeza ebyafaayo eby’obunnabbi ebisangibwa mu ssuula ey’ekkumi n’emu, ebyeyongerera ddala mu eminnyiriri esatu egisooka egy’essuula ey’ekkumi n’ebiri. Awo mu olunyiriri olw’okuna olw’essuula ey’ekkumi n’ebiri, Danyeri agambibwa asibe ekitabo kye.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Mu Danyeri omutwe ogw’ekkumi, “olunyiriri ku lunyiriri”, Danyeri ayimiririra abantu ba Katonda ab’omu nnaku ez’oluvannyuma, era bayimiririddwa ne mu Danyeri omutwe ogw’ebiri nga banoonya n’obunyiikivu (nga bali mu kabi k’okuttibwa) okutegeera obubaka bwa obunnabbi obw’ebweru obukiikirirwa ekifaananyi ekyama kya Nabukaduneeza eky’ensolo. Era anoonya okutegeera okwolesebwa kw’obubaka bwa obunnabbi obw’omunda obukiikirirwa ennaku enkumi bbiri n’ebikumi bisatu. Oluvannyuma lw’ennaku amakumi abiri mu emu ez’ekifaananyi ez’okukaaba mu mutwe ogw’ekkumi, ayoleseddwa ng’ategedde ebyolesebwa byombi. Okutegeera kwe kutuukirizibwa bwe Malayika Omukulu bw’akka, era n’akwatibwako emirundi esatu.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Obumanyirivu bwe ne Mikaeri, n’ekyolesebwa kya Mikaeri kye ye yekka ky’alaba, bimuteekateeka okufuna ennyonnyola enzijuvu ey’ebyolesebwa eby’obunnabbi eby’omunda n’eby’ebweru. Obwo obumanyirivu bulambululwa, olunyiriri ku linyiriri, mu ngeri enzijuvu ennyo nga bugattiddwa awamu ne Ezekyeri essuula amakumi asatu mu musanvu, Okubikkulirwa essuula ekkumi n’emu, ne Isaaya essuula mukaaga. Mu ssuula ekkumi n’emu ekitundu Gavriyeri mwe ayunga wamu ebyolesebwa byombi kye kitundu ekya kkumi, kubanga eyo kabaka w’amambuka ayambuka n’atuuka ku kigo, naye teyeeyongera okusingawo. Ekigo kino kitegeeza eggwanga, oba ekibuga ekikulu, oba kabaka wa Misiri mu kitundu ekyo, nga Isaaya bw’akirambulula mu ssuula musanvu.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Mu lunyiriri olw’ekkumi, olw’essuula ey’ekkumi n’emu eya Danyeri, kabaka ow’obukiika obwa kkono atuuka ku nsalo ya Misiri, era olunyiriri olwo lulumanyisa ng’“ekigo” kya Misiri (kabaka ow’obukiika obwa ddyo). Olunyiriri olw’ekkumi, lusobola okulagibwa nga lukiikirira omwaka 1989, obukulembeze bwa Soviet Union bwe bwasaanawo olw’obwapapa n’eggye lyabwo ery’omukago, Amerika. Eryo lyali lye lwasooka ku ntalo ssatu ez’omukago, ez’oluvannyuma zigenda okukoma mu Ntalo y’Ensi Yonna ey’Okusatu ku lutalo olw’omukago olw’okusatu (Panium). Olutalo olw’omukago olw’okubiri lukiikirirwa ennyiriri ez’ekkumi n’emu n’ekkumi n’ebiri, era kaakano lwe luliko lugenda mu Ukraine, awali Russia ng’ekiikirira kabaka ow’obukiika obwa ddyo, nga bwe kiri nti Soviet Union yakiikirira kabaka ow’obukiika obwa ddyo mu kuwangulwa kwayo mu 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Mu biseera ebyayita nnakozesa emboozi “olutalo olunnyogovu” okulaga enjawulo wakati w’entalo zino essatu ez’oluguudo n’entalo z’ensi yonna. Mu butuufu waliwo olutalo olwennyini olugenda mu maaso mu Ukraine, kale si lutalo lunnyogovu ddala, naye lutalo lwa lugguudo wakati wa obwapapa ne bannabwo ne Russia. Naye walibaawo olutalo olw’okusatu olw’ensi yonna, mu lwo kumpi buli ggwanga liribalirwamu ng’ekigendererwa.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> Singa abantu ba Katonda baalina okutegeera ku kuzikirira okugenda okutuuka ku nkumi z’ebibuga, ebiri kaakano nga kumpi byeewaddeyo mu kusinza ebifaananyi! . ..

> “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.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Mu nnyiriri eky'ekkumi n’emu n’eky'ekkumi n’ebiri, Russia, kabaka ow’obukiikaddyo, alisinga eggye ly’omubaka wa bapapa, erikiikirirwa obufuzi bwa Nazi obuli mu kulungamya okutabaala kw’omu Ukraine, era obuwagiddwa eggye ery’omubaka wa bapapa eryasooka, erya Amerika. Mu Lutalo lw’Ensi Yonna olw’Okubiri, eggye ly’omubaka wa bapapa, kabaka ow’obukiikakkono, eryali okulwanyisa Russia ey’Abakomunisiti, lyali bufuzi bwa Nazi obw’e Germany, era eggye eryo ery’omubaka lyawangulwa, nga bwe liriddamu okuwangulwa nate mu Ukraine mu biseera ebitono ebigenda okujja.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Olutalo olw’okusatu olw’abawaŋŋanisi lukiikiriddwa mu nnnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano, era lwatuukirizibwa mu byafaayo eby’edda olw’olutalo lw’e Panium. Olutalo olw’okusatu olw’abawaŋŋanisi lulituukirizibwa Amerika, eggye ery’okuwaŋŋanizibwako ery’obwapapa, era kabaka ow’obukiikakkono alisinga mu lutalo olwo ku butakkiriza eri Katonda, nga bwe yakola mu lutalo olusooka olw’abawaŋŋanisi (olutalo olunnyogovu). Mu lutalo olusooka n’olw’okusatu olw’abawaŋŋanisi, kabaka ow’obukiikakkono — obwapapa — awangula kabaka ow’obukiikaddyo (Soviet Union), oluvannyuma n’awangula Omukago gw’Amawanga Amagatte. Eggye lye ery’okuwaŋŋanizibwako mu ntalo ezo ebbiri lyali, era liddamu okuba, Amerika.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Oluvannyuma oluvannyuma lwa Putin mu Ukraine, Trump aliddamu okulondebwa ng’omukulembeze ow’omunaana, kwe kugamba, ow’oku ba pulesidenti omusanvu abafuga mu United States okuva ku lutalo olusooka olw’okukozesa abalala (Cold War) bwe lwatuukirizibwa mu 1989, nga eno ye yali ekiseera eky’enkomerero eri olutambula olw’okudda obuggya olw’omubaka ow’okusatu. Trump akiikirira eyonde ly’Abarepublican ku nsolo ey’oku nsi, era yaweebwa ekiwundu eky’okufa mu mikono gy’ensolo ey’obutakkiriza bwa “woke” mu 2020, mu kutuukiriza kw’abajulirwa ababiri ab’omu Okubikkulirwa essuula eya kkumi n’emu bwe battibwa mu luguudo.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America eyimiririra ekinnya ekituufu eky’ObuProtestanti mu kiseera kye kimu ky’ebyafaayo, era mu 2020, Future for America yafuna ekiwundu ekitta mu mikono gy’ekikoko ky’obutakkiriza mu Katonda ekya ‘woke’. Mu 2023, emyaka amakumi abiri mu abiri oluvannyuma lwa 2001, Mikaeri yaserengeta okutandika enteekateeka eyayimiririrwa Ezekyeri, Yokaana, Danyeri ne Isaaya ey’okuzuukiza eggye ery’amaanyi eririnnulwa waggulu ng’endera mu kiseera ky’etteeka lya Ssande erituuka mangu.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Mu 1856, olugendo lwa ba-Millerite olwa Filaderufiya lwakyuka ne lufuuka olugendo lwa ba-Millerite olwa Lawodikiya, era awo era mu kiseera ekyo ne bagaana okumanya okweyongedde ku nsanvu ezo, ne oluvannyuma ne batuukiriza ddala obujeemu bwabwe mu 1863. Ba-Millerite baava mu mbeera ekiikirizibwa ekkanisa ey’omukaaga eya Filaderufiya ne bayingira mu bulamu bw’ekkanisa ey’omusanvu, era ekifo ekyo eky’okukyukiramu kikwatagana n’ebyafaayo bya 2023, olugendo lwa Future for America olwa Lawodikiya lwe lukyukira okuva mu bulamu bw’ekkanisa ey’omusanvu ne luddayo mu bulamu bw’ekkanisa ey’omukaaga eya Filaderufiya. Mu nkola eno ey’obunnabbi, ejjembe erya Pawulo olwa Protessitante olw’amazima, nga bwe kiri n’ejjembe erya Republican, lifuuka ery’omunaana, eryali ku musanvu.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Ekisumuluzo eky’okutegeera nti olutalo lw’e Ukraine lwe lutalo olw’okubiri olw’abaweereza, kwe “kigo eky’amaanyi” eky’ennyiriri eya kkumi, n’olunyiriri olw’omusanvu. Mu lunyiriri olw’omusanvu, olwali lukiikirira obwapapa okufuna ekiwundu kyabwo ekitta mu 1798, kabaka ow’obukiika obwa ddyo yayingira mu “kigo eky’amaanyi” kya kabaka ow’obukiika obwa kkono, era kino kyatuukirizibwa jenero wa Napoléon bwe yatambulira mu Vatican n’awamba papa. Kabaka ow’obukiika obwa ddyo yali ayingidde mu kigo eky’amaanyi. Mu lunyiriri olw’ekkumi kabaka ow’obukiika obwa kkono, ng’akiikirira obwapapa n’eggye lyabwo ery’abaweereza erya Amerika, yaggulawo n’amenya entegeka y’Obumu bwa Soviet, naye n’areka “ekigo eky’amaanyi” nga kiyimiridde. “Ekigo eky’amaanyi” kyali omutwe, ekibuga ekikulu—kyali Russia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Naye ‘omutwe’, oba ‘ekigo’, kisobola kuteekebwawo ku bajulizi babiri oba basatu bokka nga tukozesa Isaaya 7:7–8. Isaaya 7:8–9 bye byali ensibuko enkulu ey’okusinziirwako mu lunyiriri lw’ebiwandiiko Hiram Edson bye yawandiika ku ‘emirundi musanvu,’ ebyasindikibwa mu 1856. Ebyawandiikibwa ebyo bibiri ebiteekawo nti Rashiya ye ekigo ekiwangula mu lutalo olw’e Yukureini olwa kati, bye bimu ebyo ebiteekawo n’entandikwa y’‘emirundi musanvu’ gyombi, ku bwakabaka bwa Isirayiri obwa mu bukiikakkono n’obwa mu bukiikaddyo. Ekyawandiikibwa eky’ekkumi eky’omu essuula kkumi n’emu kiraga ‘okwolesebwa okw’ebweru,’ okwo Sister White kw’ayigiriza nti kusinziira ku kusituka n’okugwa kw’obwakabaka.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> Okuva mu kuyimuka n’okugwa kw’amawanga, nga bwe kiraga bulungi mu bitabo bya Danyeri n’Okubikkulirwa, tusaanidde okuyiga nti ekitiibwa eky’ebweru eky’ensi kyokka tekilimu mugaso. Babulooni, n’amaanyi gaayo gonna n’obungangavu bwayo, nga ensi yaffe okuva olwo teyalabangako kifaananyi kya byo,—amaanyi n’obungangavu ebyali eri abantu b’omu biro ebyo ng’eby’esigika nnyo era eby’ennywevu,—kyaggwawo ddala! Nga ‘ekimuli ky’omuddo,’ kyazikirira. Yakobo 1:10. Bwe batyo ne bazikirira n’obwakabaka bw’Abamedi n’Abaperusi, n’obwakabaka bw’Abagereeki n’obw’Abarooma. Era bwe batyo byonna ebitalina Katonda okubeera omusingi gwabyo bizikirira. Wabula ebigattiddwa ku kigendererwa kye, era ebiraga engeri gy’ali, byokka bye bisobola okweyimirira. Emisingi gye ge byokka ebintu ebyesigika ensi yaffe by’ekimanyi. Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Entalo essatu ezirwanibwa mu bifo by’abalala “zitegeerekesebwa bulungi mu bitabo bya Danyeri ne Okubikkulirwa,” era ekisumuluzo ky’amazima gano kye “ekigo” eky’omu lunyiriri olw’ekkumi, mu Danyeri eky’ekkumi n’emu. Naye era olunyiriri olw’ekkumi lwogera ku kwolesebwa okw’omunda, kubanga entandikwa yombi eya “ebiseera musanvu,” nayo eragiddwa mu Isaaya essuula ey’omusanvu ennyiriri ez’omunaana n’omwenda. Eby’ebweru n’eby’omunda tebisobola kwawulwamu, era ebbanga ebiri eby’emyaka enkumi bbiri mu bitaano mu abiri nabiri nabiri era bye bikonde bibiri bya Ezeekyeri, era bwe bigattibwa awamu, bikiikirira okuteekebwako akabonero kw’abo emitwalo kikumi mu enkumi ana mu enkumi nnya, kwe kugatta Obwakatonda n’obuntu.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Obumanyirivu bwa Danyeri ku kwolesebwa kwa “marah” okuleeta ekintu okubaawo buliŋŋaanya olunyiriri lw’obunnabbi mwe Mikaeri assembayo n’azuukiza abantu Be ab’omu nnaku ez’oluvannyuma. Oko kuzuukira kwolekeza emitendera Kristo gy’atuukiriza okugatta Obwakatonda Bwe n’obuntu bw’abantu Be ab’omu nnaku ez’oluvannyuma. Kituukirizibwa olw’okwegatta kw’amagezi ag’Obwakatonda n’amagezi ag’obuntu, balyoke babe n’amagezi gamu; era kituukirizibwa mu kisenge eky’entebe ey’obwakabaka, mu Watukuvu Okusinga Obutukuvu, kye “kigo” mwannyinaffe White ky’akakasa okuba “ekigo ekinywevu” (kigo) eky’omwoyo.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Mu kisenge ky’entebe ey’obwakabaka, abantu ba Katonda ab’ennaku ez’enkomerero bafuna endowooza ya Kristo era ne batuuzibwa wamu ne Kristo mu bifo eby’omu ggulu. Ekifo eky’omu ggulu Kristo mwe atuula kye kigo oba omutwe gw’ekaalu. Ekaalu y’omubiri erina obutonde obw’awansi, obw’ennyama oba omubiri; era erina n’obutonde obw’awaggulu, obw’endowooza. Mu olunyiriri olwekumi mu kitabo kya Danyeri essuula kkumi n’emu, ekisumuluzo ekimaka ekigo ky’okwolesebwa okw’ebweru, kimaka era n’ekigo ky’okwolesebwa okw’omunda, era bwe kityo kikakasa ebyafaayo mwe amayembe g’Oburepulikaani n’Obupulotesitanti gakyukira ne gafuuka ekifaananyi ky’ensolo (Oburepulikaani), oba ekifaananyi kya Katonda (Obupulotesitanti omutuufu). Amayembe gombi ne gafuuka ogw’omunaana oguva mu musanvu.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Olwo ejjembe ery’amazima ery’Obupolotesitante kwe jjembe ery’Abafiraderufiya, erye ggye lya Ezeekyeri ery’amaanyi, era ekkendera kya Isaaya ekimusiddwa mu lutalo okulwanyisa ekifaananyi ky’ensolo, okusooka mu United States ne oluvannyuma mu nsi. Danyeri essuula ya kkumi n’emu, olunyiriri olw’ekkumi, lulaga ekifo mu byafaayo ebitukuvu awatandikira okwegatta kw’emigo. Olutalo lw’e Ukraine lwatandika mu 2014, naye tewaliiwo okutuusa mu 2022 Russia lwe yatandika okutabaala e Ukraine. Mu 2023, emyaka amakumi abiri mu ebiri nga giyise okuva mu 2001, Mikayiri yatandika omulimu Gwe ogw’okuzuukiza abo abaali babonyeebonyesezza olw’okunyiiga kwabwe okw’olubereberye, mu kutuukiriza olugero lw’abawala ekkumi mu 2020. Yasooka okuyimusa “eddoboozi” erikaaba kaakano mu ddungu. Mu mwezi gwa Jjulaayi 2023, eddoboozi eryo lyatandika okukaaba, era lyali lye ddoboozi lye limu eryayimusibwa ku ntandikwa y’omutendera gw’okuddaabiriza ogwa malayika ow’okusatu mu 1989, kubanga bulijjo Yesu alaga enkomerero ng’ayita ku ntandikwa.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Eddoboozi” eryayogereranga mu ddungu lyaatandika okuwulikika nga liyanjula Okubikkulirwa essuula esooka, awali okugattibwa kw’Obwakatonda n’obuntu okukiikirirwa ng’Okubikkulirwa kwa Yesu Kristo, okubikkulirwa okwo okubikkulwa ng’ekiseera ky’okugezesebwa tekinnaggwaako. Danyeri yalaba okubikkulirwa okwo mu ssuula ey’ekkumi, n’okwolesebwa okw’“ekireeta.” Okugattibwa kw’Obwakatonda n’obuntu mu nnyiriri ezisooka ez’Okubikkulirwa kikiikirira amazima agasinga obukulu, nga kwesigamye ku tteeka ly’okwogera ku kintu omulundi ogusooka. Okugattibwa kw’Obwakatonda n’obuntu, kwe kuteekebwako akabonero kw’abo emitwalo kikumi mu enkumi amakumi ana mu bina, kituukirizibwa olw’Ekigambo kya Katonda. Ekigambo ekyo kiweebwa okuva eri Kitaffe eri Omwana, naye n’akiwa malayika we, olwo malayika n’awa obubaka obwo omukiise w’omuntu. Emitendera ebiri egy’olubereberye gikiikirirwa Obwakatonda. Emitendera egyo ebiri girina enjawulo nti omutendera ogw’okubiri ogw’Obwakatonda gukiikirira Obwakatonda obwatonda ebintu byonna. Emitendera ebiri egiddako gikiikirirwa ebitonde bya Katonda. Omutendera ogusooka ye malayika atagwanga, era okulabisibwa okw’okubiri okw’ebitonde bya Katonda kwe kwali okuweereddwa obuyinza okuddamu okutonda ng’engeri ye bwe yali. Omutendera ogwo ogw’okuna, ogukiikirira obuntu, awo gwali gutwale obubaka obwo ne gubuweereza amakanisa, amakanisa gasobole “okusoma n’okuwulira” ebyo ebyawandiikibwa omwo.

We will continue this study in the next article.

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

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Okubikkulirwa kwa Yesu Kristo, Katonda kye yamuwa, okulaga abaddu be ebigwanira okubaawo mangu ddala; n’abituma n’abitegeeza mu malayika we eri omuddu we Yokaana: eyawa obujulizi ku Kigambo kya Katonda n’obujulizi bwa Yesu Kristo, era n’ebyonna bye yalaba. Balina omukisa oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, era ne bakwatanga ebyo ebyawandiikiddwa omuli; kubanga ekiseera kiri kumpi. Yokaana eri amakanisa musanvu agali mu Asiya: ekisa kibeerenga gyemuli, n’emirembe, okuva eri Oyo aliwo kaakano, eyaliwo, era agenda okujja; era okuva eri Emyoyo musanvu egiri mu maaso g’entebe ye; ne okuva eri Yesu Kristo, omujulirwa omwesigwa, omubereberye mu bafu, era omulangira w’abakabaka b’ensi. Eri oyo eyatwagala, n’atunaaza mu musaayi gwe okuva mu bibi byaffe, era n’atufuula bakabaka n’abakabona eri Katonda ne Kitaawe; ye abeere n’ekitiibwa n’obufuzi emirembe n’emirembe. Amiina. Laba, ajja n’ebire; era buli liiso lijamulaba, era n’abo abamufumita; era ebika byonna eby’ensi bijja kukaaba olw’oyo. Bwe kityo ddala, Amiina. Nze Alfa ne Omega, entandikwa n’enkomerero, bw’atyo bw’agamba Mukama, aliwo kaakano, eyaliwo, era agenda okujja, Omuyinza w’ebyona. Nze Yokaana, gwe muganda wammwe era munna mmwe mu nnaku, ne mu bwakabaka ne mu kugumiikiriza kwa Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo, olw’Ekigambo kya Katonda n’olw’obujulizi bwa Yesu Kristo. Naali mu Mwoyo ku lunaku lwa Mukama, ne mpulira emabega wange eddoboozi ddene ng’ery’ekondeere, nga ligamba nti, Nze Alfa ne Omega, Ow’olubereberye n’Ow’oluvannyuma: era, by’oliraba, biwandiike mu kitabo, obitume eri amakanisa musanvu agali mu Asiya; eri Ephesus, n’eri Smyrna, n’eri Pergamos, n’eri Thyatira, n’eri Sardis, n’eri Philadelphia, n’eri Laodicea. Okubikkulirwa 1:1-11.

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