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# The Book of Daniel - Number One-Hundred and Twenty-Two

Ekitabo kya Danyeri - Ennamba kikumi mu abiri mu bbiri

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Okubikkulibwa kwa Mazima: Olugendo okuyita mu Danyeri 11 n’okukankana kw’abantu ba Katonda

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Bwe kyatuuka ekitangaala eky’essuula eya kkumi n’emu mu Danyeri, okuva ku kyawandiiko ekya 40 okutuuka ku 45, ne kibikkulibwa mu kiseera ky’enkomerero mu 1989, abalabe b’amazima ne baleeta okuvuganya okwakkiriza Katonda okubikkula amazima ag’okuwozaamu enteeso entandikirwako ez’ekitundu ekyo mu kitabo kya Danyeri, ne kiba kye kyafuuka ensonga n’omutwe ogw’akulumbibwa Setaani. Empaka ezo wakati w’amazima n’obulimba mu byafaayo ebyo zaakozesebwa Omwoyo Omutukuvu okulambulula amateeka agamu g’obunnabbi agandiyongedde okugaziya okumanya okwaali kubikkuliddwa, era oluvannyuma ne gakozesebwa okukebera ekika eky’enkomerero mu byafaayo by’ensi. Tumaze ebbanga tussaako amaaso ku “nkozesa entatu z’obunnabbi,” nga tuzitegeera ng’etteeka ery’okusooka eryabikkulibwa okuva mu ngeri y’okuvuganya Setaani gye yaleeta mu nnaku ezo ezaayita. Omugendo ogwo ogw’empaka gumanyizibwa ng’ “okukankana,” nga bwe yagwogerako Mukyala White.

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> "Nnalagibwa okulabirirwa kwa Katonda mu bantu be era ne ndayibwa nti buli kugezebwa okuleetebwa mu nteekateeka ey’okutereeza n’okutukuza ku abo abalangirira okuba Bakristaayo kulaga nti abamu babeera ng’ebicuucu. Zzaabu omulungi nnyo terirabika bulijjo. Mu buli kiseera ky’obuzibu mu by’eddiini, abamu bagwa mu kukemebwa. Okusunsula kwa Katonda kutwala ebibiina bingi ng’amakoola amakalu. Embeera ennungi eyongera mu bungi abo abeeyita Bakristaayo; naye embeera embi ebaggyamu mu kkanisa. Nga kibiina, emyoyo gyabwe teginywezeddwa mu Katonda. Baava gye tuli kubanga tebaali ba ffe; kubanga bwe wabaawo okubonaabona oba okutulugunyizibwa olw’ekigambo, bangi bagwa." Obujulizi, ekitabo eky’okuna, omuko 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

"The "Okukankana" kuleetebwa nga amazima gabikkulibwa Empologoma ey’ekika kya Yuda, ne ganyanjulwa oluvannyuma."

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> Nnabuuza amakulu g’okusunsulibwa kwe nnali ndabye, ne nkolagiddwa nti kijja kuva ku bujulizi obutereevu obuleetebwa olw’amagezi g’Omujulizi Omutuufu eri ab’e Lawodikiya. Kino kijja kukola ku mutima gw’akiweebwa, era kijja kumukulembera okuyimusa omutendera n’okufulumya amazima agatereevu. Abamu tebaligumiikiriza buno bujulizi obutereevu. Balizukukira okuluvuganya, era kino kye kirireeta okusunsulibwa mu bantu ba Katonda. Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Okuwanjula “amazima” bulijjo kivamu okukankana, era amazima agaggulwawo mu 1989 ne gavaamu ekyo ddala. Omu ku buganyulo obwaava mu kuziyiza amazima kwe kukulakulanya ekikuŋaaniro ky’ebiragiro ebyateekebwawo okukakasa okweyongera kw’amagezi mu myaka egyagoberera 1989. Okukulaakulana kw’ebiragiro bino kwafaanana n’okukulaakulana kw’ebiragiro mu kiseera ky’Abamillerite. Enkozesa zonna ez’obusatu z’obunnabbi bwa Bayibuli ziyamba okuleeta obulambulukufu ku bintu ebigenda okubaawo mu nnaku ez’enkomerero.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Enkozesa essatu eza Loma ne Babulooni zikakasa obukwatiragana wakati w’omukazi n’ensolo gy’atuulako era gy’afuga mu byafaayo eby’ekiyongobero kya tteeka lya Ssande, ebyo era bye byafaayo by’okutuukiriza omusango gwa Katonda ku mukazi omwenzi owa Babulooni.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Okukozesebwa emirundi esatu kwa “omubaka ateekateeka ekkubo erya Omubaka w’Endagaano,” era n’okwa “Eriya,” bimanyisa omulimu n’obubaka mu biseera ebibiri ebiraga okuggwaawo kw’ekiseera ky’ekisa mu nnaku ez’enkomerero. Ekiseera ekisooka kitandikira ku ddoboozi eryasooka mu Okubikkulirwa essuula ey’ekkumi n’omunaana, eriyimirira entandikwa y’okusala omusango okw’okunoonyereza ku balamu ab’Adiventisiti abali mu mbeera ya Laodikeya; ate ekiseera eky’enkomerero kitandikira ku ddoboozi eryokubiri mu Okubikkulirwa essuula ey’ekkumi n’omunaana, eriyimirira okutuukirizibwa kw’okusala omusango ku mukyala omwenzi owa Babulooni.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Okukozesebwa emirundi esatu kwa Loma ne Babulooni kuyimiririra ebyafaayo eby’ebweru by’abantu ba Katonda b’ennaku ez’enkomerero; ate okukozesebwa emirundi esatu kwa Eriya n’omubaka ateekateeka ekkubo kuyimiririra ebyafaayo eby’omunda by’abantu ba Katonda b’ennaku ez’enkomerero. Okukozesebwa emirundi esatu kw’ezzaabi ssatu kulaga obubaka obuyita mu biseera byombi; ebyo byombi nga by’ogatta wamu, byeyimirira ng’enkomerero y’ekiseera ky’okusala omusango, ekitandikira mu nnyumba ya Katonda, era oluvannyuma ne kituuka ku abo abali ebweru wa nnyumba ya Katonda. Ezzaabi ssatu zilaga nti Buyisiramu ye bubaka bw’enkuba ey’oluvannyuma, era era kye kikozesebwa mu kusala omusango Katonda ku abo abawaliriza okusinza enjuba eri abantu bonna. Okuggalawo kw’okusala omusango kuyimiririra “ennaku z’okuwoolera kwa Katonda,” ku ekkanisa ye eyajeemera n’ababi abali ebweru w’ekkanisa ye.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Bwe Yesu yatandika olubereberye obuweereza bwe mu kkanisa e Nazaaleti, yakozesa Isaaya omutwe 61 okulambulula obuweereza bwe, obubaka bwe n’omulimu gwe, nga mulimu n’okulaga ekiseera ky’okuwoolera kwa Katonda. Obuweereza bwe, obubaka bwe n’omulimu gwe byasooka okulaga obuweereza, obubaka n’omulimu gw’abantu 144,000, kubanga mu bunnabbi bagoberera Omwana gw’Endiga wonna gy’agenda.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Omwoyo wa Mukama Katonda ali ku nze; kubanga Mukama ansiize amafuta okubuulira abawombeefu amawulire amalungi; antumye okubandika abamenyese mu mitima, okulangirira eddembe eri abasibe, n'okuggulawo ekkomera eri abo abaasibiddwa; okulangirira omwaka ogusiimibwa ogwa Mukama, n'olunaku olw'okuwoolera olw'Katonda waffe; okubagumya bonna abakungubaga; okutegekera abo abakungubaga mu Sayuuni, okubawa obulungi mu kifo ky'evvu, amafuta g'essanyu mu kifo ky'okukungubaga, n'ekyambalo ky'okutendereza mu kifo ky'omwoyo ogw'obuzito; balyoke bayitibwe emiti egy'obutuukirivu, okusimba kwa Mukama, alyoke agulumizibwe. Era bajja kuzimba ebyazikirira eby'edda, banaayimusa ebyasaanyizibwawo edda, era banaaddabiriza ebibuga ebyonoonese, okuzikirira kw'emirembe mingi. Abagenyi bajja kuyimirira balunde endiga zammwe, n'abaana b'abannaggwanga banaaba balimi bammwe n'abalimulira emizabbibu gyammwe. Naye mmwe munaatuumibwa Bakabona ba Mukama: abantu banaabayita Abawereza ba Katonda waffe: munaalya obugagga bw'ab'amawanga, era mu kitiibwa kyabwe munaayenyumiriza. Isaaya 61:1-6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yesu yasiigibwa amafuta mu kubatizibwa kwe, era akabonero ako kaafaananiriza Ssettemba 11, 2001, lwe kwatandika okusiigibwa kw’Omwoyo Omutukuvu okukka ku abo abaamanyi nti okufukibwa kw’enkuba ey’oluvannyuma mu nnaku ez’oluvannyuma kwali kwafaananiriziddwa mu byafaayo by’Abamilerayiti, ebyali ebifo ebyamenyeka eby’edda bye 144,000 banaazimba nate, nga badda ku makubo ag’edda Yeremiya ge yayogerako.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Obubaka bw’obutuukirivu bwa Kristo okuva mu bujeemu bwa 1888 ne bubeera nate amazima ag’omukiseera kino, era obubaka okuva mu bujeemu bwa 1888 bwali amawulire amalungi agalina obuyinza okusiba ebiwundu eby’emitima ebimenye, naye nga tebulina maanyi g’okuggula emitima emigumu gy’abo abalina amaaso okulaba naye tebakitegeera, era abalina amatu okuwulira naye tebategeera. Obubaka bw’obutuukirivu bwa Kristo okuva mu bujeemu bwa 1888 bwali era obubaka eri Laodicea obwatuuka nate okuggula oluggi lw’ekkomera ery’abasibe b’ekibi, nga y’Oyo alina obuyinza okuggula enzigi ezitaggulibwa na muntu yenna, era n’okuziggalawo enzigi ezitaggalibwa na muntu yenna.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Ku Septemba 11, 2001, abo abaalina okubuulira amawulire ago amalungi, baali era balina okulangirira omwaka ogusiimibwa ogwa Mukama n’olunaku olw’okuwoolera kwa Katonda. Omwaka ogusiimibwa ogwa Mukama natandikawo mu kiseera ekyo, era Ye mwetegefu ddala okukkiriza okwenenya kw’Omulawodikiya, okutuusa olunaku olw’okuwoolera kwa Katonda lwe linaatuuka mu tteeka lya Ssande erigenda okuteekebwawo mu banga ttono mu Amerika. Awo okuwoolera kwe kujja kulabikira ku kkanisa eyagaanyi okumanya ekiseera eky’okukyalirwa kwayo, era mu kiseera kye kimu okusalibwa omusango okwongerera mu maaso ku mwenzi omukulu wa Babulooni ne kutandika.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Mu lunaku lw’okukkirizibwa kwe, Asuubiza okugumya bonna abakungubaga, era abo abakungubaga e Yerusaalemi balagibwa mu Ezekyeri essuula ey’omwenda. Okugumibwa kwabwe kuleetebwa Omugumya, okuyitira mu okwaniriza obubaka bw’enkuba ey’enkomerero obwo ne bufukibwa ku bo. Naye kyokka bwe bagitegeera enkuba. Bwe bafuna Omugumya, ne bamaliriza omulimu ogw’okuzimba amatongo ag’edda, okuyitira mu nkola ya "line upon line," nga bwe kulagibwa mu kyawandiikibwa kya Isaaya ng’omulimu ogw’okuteeka layini y’obunnabbi eriyimirira okuzikirira kw’ebyafaayo ebitukuvu ku layini endala y’obunnabbi erilaga okuzikirira. Mu mulimu ogwo bazzaawo amatongo g’emirembe mingi. Awo "abagenyi" banaddamu abo abakungubaga, abaayimusibwa ng’akabonero, abagenyi balabe.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Okulangirira kwa Kristo ku mulimu gwe n’obuweereza bwe, nga bwe kwateekebwa mu Isaaya essuula amakumi nkaaga mu emu, kwe kumulimu n’obuweereza bw’abantu 144,000. Omulimu ogwo walabikiddwa mu nkyukakyuka z’okutereeza entukuvu, era mu 1989, ekiseera eky’enkomerero kyatuuka, nga byonna ebyasooka ebyayitibwa “ebiseera eby’enkomerero” byali byakyanjula ekyo. Nga bwe kyali nti olunyiriri lumu, Danyeri essuula munaana, olunyiriri olw’ekkumi n’enna, lwalondebwa ng’omusingi n’ensika ey’omu ey’entambula ya ba Millerite, olunyiriri oluli omusingi n’ensika ey’omu ey’entambula ya Future for America lwe Danyeri essuula kkumi n’emu, olunyiriri amakumi ana. Eri AbaMillerite, ekitangaala ky’ensika ey’omu kyayimirizibwa ng’ekitangaala eky’okwolesebwa kw’Omugga Ulai, era eri entambula ya Future for America ekitangaala ky’ensika ey’omu kyayimirizibwa ng’ekitangaala eky’okwolesebwa kw’Omugga Hidekeri.

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

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

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Ekitangaala ky’ebyolesebwa byombi eby’akiikirizibwa emigga ebiri kigattiddwa wamu, era kijja okutuukirira mu nnaku ez’enkomerero. Oluyungo lwabwe "link" lukiikirira okugattibwa awamu kw’obuntu n’ObwaKatonda, kye kibaka Sister White ky’alangirira emirundi mingi nga kye kya Kristo, nga kitegeeza nti obuntu bwe bugattiddwa n’ObwaKatonda tebukola kibi. Emigga egyo ebiri giikirira oluyungo olwo lwenyini.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> Okugondera okutuukiridde kwokka kwe kuyinza okutuukiriza omutindo gw'ebyo Katonda by'asaba. Teyaleka ebyo by'asaba nga bitategerekeka. Teyalagira kintu na kimu ekitetaagibwa mu kuleeta omuntu okutegeeragana naye. Ffe tulina okulaga aboonoonyi ekifaananyi ekituukiridde ky'empisa ze, era tubatwale eri Kristo, kubanga ekisa kye kyokka kye kisobozesa okutuuka ku kifaananyi ekyo.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Omulokozi yatwalira ku ye obunafu bw’obuntu era n’abeera obulamu obutaliiko kibi, abantu baleme okutya nti olw’obunafu bw’obutonde bw’obuntu tebayinza kuwangula. Kristo yajja okutufuula ‘ababeera n’omugabo mu butonde bwa Katonda,’ era obulamu bwe bulangirira nti obuntu obugattiddwa wamu n’obwa-Katonda tebukola kibi.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> Omulokozi yawangula okulaga omuntu engeri gy’ayinza okuwanguĺa. Okukemebwa kwonna kwa Setaani, Kristo yaziddamu n’Ekigambo kya Katonda. Bwe yeesiga obisuubizo bya Katonda, yafuna amaanyi okugondera amateeka ga Katonda, era omukemya teyasobola kumuwangula. Ku kukemebwa kwonna eky’addamu kye kyali, ‘Wandikiddwa.’ Noolwekyo Katonda atuwadde Ekigambo kye mwe tuyimirira okulwanyisa obubi. Obisuubizo ebinene ennyo era eby’omuwendo omungi biri bya ffe, era olw’ebyo ‘tufune omugabo mu butonde bwa Katonda, nga tusimattuse obwonoonefu obuli mu nsi olw’okwegomba.’ 2 Peetero 1:4.

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> Gamba oyo agezeseebwa aleme kutunuulira embeera, oba obunafu bwe, oba amaanyi g’okugezesa, naye atunuulire amaanyi g’Ekigambo kya Katonda. Amaanyi gaakyo gonna gali gaffe. ‘Ekigambo kyo,’ bw’agamba omuyimbi wa Zabbuli, ‘nkikwekeze mu mutima gwange, ndireme okukwonoona gy’oli.’ ‘Ku bigambo eby’omu kamwa ko nneekuume okuva mu makubo ag’omuzikiriza.’ Zabbuli 119:11; 17:4. Obuweereza bw’Okuwonya, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Okweyongera kw’okumanya mu 1798 ne mu 1989, kwakiikirira okubikkulwawo kw’Ekigambo kya Katonda eky’obunnabbi. Ekigambo kye kituwa amaanyi okuwangula nga Ye bwe yawangula, era “Obulamu bwe bulangirira nti obuntu nga bugattiddwa wamu n’obwa-Katonda tebunoona.” Olubonekerwa lw’Omugga Ulai lwe lubonekerwa lwa marah olw’okulabika kwe, era luyimirirwamu mu bubaka bw’obunnabbi bw’ennaku enkumi bbiri mu bikumi bisatu. Olubonekerwa lw’Omugga Hiddekel lwe lubonekerwa lwa chazon olw’ebyafaayo eby’obunnabbi, era luyimirirwamu mu bubaka bw’obunnabbi bw’emyaka enkumi bbiri mu bikumi bitaano mu abiri. Olubonekerwa lwa marah luyimirira obwa-Katonda, ate olubonekerwa lwa chazon luyimirira obuntu bwa muntu.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Emigga gyombi egy’ensi ya Shinar ey’edda, Omugga Ulai n’Omugga Hiddekel, oba egyetegerekwa leero nga Tigris ne Euphrates, mu nkomerero giyungana ne giyingira mu kkubo ly’amazzi erya Shatt al-Arab mu maserengeta ga Iraq, era Shatt al-Arab ne guyiika mu Persian Gulf. Yesu akozesa eby’omubiri n’eby’obutonde okukiikirira eby’omu mwoyo, era ebyolesebwa ebikwatagana n’emigga egyombi ebiri kaakano mu kutuukirira, biraga okwegatta kw’obuntu n’ekya Katonda okubeerawo nga emigga egyo gituuka ku nkomerero y’olugendo lwagyo okutuuka ku nnyanja. Amazima g’eno gasimbiddwa ku ntandikwa y’obunnabbi bubiri obukiikirirwa ebyolesebwa ebibiri eby’omu kitabo kya Danyeri essuula munaana, emisulo kkumi n’asatu ne kkumi n’ennya. Ekyolesebwa ekimu kye kibuzo, ekirala kye kyanukula, era mu ngeri ey’amagezi tebisobola okwawulwamu.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Ekyolesebwa eky’obuntu, ekiraga okulinnyirirwa kw’ekifo ekitukuvu n’eggye, kyatandika mu mwaka gwa 677 BC, era ekyolesebwa eky’obwakatonda, ekiraga okulabikira kwa Kristo, kyatandika mu mwaka gwa 457 BC. Emyaka 220 giraga enkwatagana y’obwakatonda n’obuntu, egatta amatandikiro g’ebyolesebwa byombi. 220 kikola ng’akabonero ka "enkwatagana y’obuntu n’obwakatonda," era kiragibwa ne mu nkwatagana wakati w’okweyongera kw’amagezi mu kiseera ky’enkomerero mu 1798, n’okweyongera kw’amagezi mu kiseera ky’enkomerero mu 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Obubaka obwateekebwateekebwa obuva mu kweyongera kw’amagezi okwatuuka mu 1798, bw’asoose okwanjulibwa Miller mu 1831 (era mu 1833 ne bufulumizibwa mu gazeti ya Vermont Telegraph). Omwaka gwa 1831 waali emyaka 220 oluvannyuma lw’okufulumizibwa kwa Baibuli ya King James mu 1611. Baibuli ya King James yayimirira ng’ekiwandiiko eky’emirundi ebiri eky’Endagaano Enkadde n’Endagaano Empya. Entandikwa n’enkomerero z’emyaka 220 “zaayunga” ekifulumiddwa eky’Obwakatonda n’ekifulumiddwa eky’abantu. Ebyamawulire eby’ekifulumiddwa eky’abantu byava mu musana gw’Obwakatonda ogwakyasumululibwa mu kiseera eky’enkomerero mu 1798, era ne biteekebwateekebwa okuyita mu mulimu gw’omuntu eyakozesebwa, eyali atandise okukifulumya mu 1831. Kwali kufulumizibwa okw’Obwakatonda, nga kulimu obubaka obwafungwa mu ngeri eya Katonda, oluvannyuma ne bufungulwa abantu, era ne bulyoka buweebwa okuyita mu muntu eyakozesebwa. Ekigambo ky’Olwebbulayimu ekivvuunulwa “publish” mu Kigambo kya Katonda kitegeeza: okuyita mu ddoboozi, okukaabira (eri), okumanyibwa, omugenyi, okuyita (okuyita omugenyi), okwogerako, okuwa erinnya, okubuulira, okulangirira, okwogera, okufulumya. Miller yatandika okufulumya obubaka bwe mu 1831, era mu 1833 ne bufulumizibwa ddala mu gazeti ya Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Obubaka obutereeze obuva mu kweyongera kw’okumanya okwabaddewo mu 1989 bwassooka okufulumizibwa mu 1996 (mu magazini eyitibwa The Time of the End), emyaka bikumi bibiri n’amakumi abiri oluvannyuma lw’okufulumya ebiwandiiko ebitukuvu ebibiri ebimanyiddwa nga Declaration of Independence mu 1776 (era oluvannyuma Constitution of the United States) mu 1789. Entandikwa n’enkomerero z’emyaaka bikumi bibiri n’amakumi abiri zigatta Obwakatonda n’obuntu, era kino kikolebwa okuyita mu kufulumya ebiwandiiko eby’Obwakatonda ebibiri, nga bitandika mu 1776. Ekitabo kya Danyeri bwe kyasumululwa mu biro by’enkomerero mu 1989, obubaka obutereeze obwazalibwa okuyita mu mulimu gw’ekikozesebwa ky’omuntu bwafulumizibwa mu 1996. Olunyiriri lwabyo lwali: okufulumya okw’Obwakatonda, ne wabaawo okusumululwa, oluvannyuma okufulumya okw’abantu.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Mu biseera byombi eby’enkomerero, emitendera esatu egy’amazima gimanyiddwa. Byombi bitandika n’ekiwandiiko kya Katonda ekifulumiziddwa nga mutendera ogusooka, ate omutendera ogw’enkomerero gwe kiwandiiko ky’omuntu ekifulumiziddwa ekunnyonnyola obubaka bwa Katonda. Omutendera ogw’akati kwe kuba Empologoma ey’omu kika kya Yuda abikkula obubaka bwa Katonda olw’ebyafaayo ebyo eby’enjawulo, era oluvannyuma n’alondawo omuntu gw’akozesa okukuŋŋaanya omusana ogwasumululiddwa okuva mu kiwandiiko kya Katonda. Bwe kuba kubikkulwawo kwo kutuuse, wabaawo okujeemera okulabikirwa mu babi abatategeera okweyongera kw’okumanya. Noolwekyo, ekiwandiiko kya Katonda kiyimiririrwa ennukuta esooka mu nnukuta z’Olwebbulaniya, okweyongera kw’okumanya kuyimiririrwa ennukuta ey’ekkumi n’esatu mwe mulabikira okujeemera, ate n’ekiwiwandiiko ky’omuntu ekunnyonnyola obubaka bwa Katonda obw’enjawulo olw’ebyafaayo ebyo kye nnukuta ey’enkomerero mu nnukuta z’Olwebbulaniya; era bwe ziteekebwa wamu ennukuta ssatu ezo zitegeeza "amazima".

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Ebyolesebwa eby’omugga Ulai n’omugga Hiddekel, ebiri kaakano nga bituukirira, bikulaga nti mu nnaku ez’enkomerero okweyongera kw’obumanyi okuva ku migga gyombi kujja okwegatta wamu okukakasa nti obwakatonda obugattiddwa n’obuntu tebukola kibi. Danyeri yafuna okwolesebwa okuyimiririra okulabika kwa Kristo ku nkomerero y’obunnabbi bw’emyaka 2300 mu 1844 nga ali ku mugga Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Era nnalaba mu kwolesebwa; era ne kibaawo nti, bwe nnalaba, nnali e Shushan mu lubiri, ekiri mu kitundu kya Elam; era ne ndaba mu kwolesebwa, era nnali ku mabbali g’omugga ogwa Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Danyeri yafuna ekyolesebwa ekiyimirira ekyolesebwa ky’emyaka enkumi bbiri n’ebikumi bitaano n’amakumi abiri egy’ebyafaayo eby’obunnabbi nga yali ku mabbali g’Omugga Hidekeri.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Era ku lunaku olw’amakumi abiri mu nnya olw’omwezi ogusooka, nga nali ku lubalama lw’omugga omukulu, oguyitibwa Hiddekel. Danyeri 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Oluvannyuma, Gabriel yalaga ekigendererwa ky’ekyolesebwa kya chazon eky’omugga Hiddekel mu lunyiriri olw’ekkumi nnya.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kaakano nzize okukutegeeza ebinaagwako abantu bo mu nnaku ez’oluvannyuma, kubanga okubonekerwa kuno kwa nnaku nnyingi ez’omu maaso. Danyeri 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Okubonekerwa okwaweebwa ku Mugga Ulai kulaga “okulabika” kwa Kristo, (obwakatonda), bwe yajja mangu ddala mu yeekaalu ye nga October 22, 1844. Kyakiikirira “obwakatonda” okuyingira mu yeekaalu y’Abamillerite (obuntu) ku lunaku olwo, kubanga Olunaku lw’Okutangirizibwa, kitegeeza olunaku lw’ “okufuuka omu”, luyimirira okwegatta kw’obwakatonda n’obuntu. Okubonekerwa okwaweebwa ku Mugga Hiddekel kulaga ebigenda okutuuka ku bantu ba Katonda (obuntu) mu nnaku ez’oluvannyuma.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Okutandika kw’ekyolesebwa ky’ “okulabika” kwali mu mwaka gwa 457 BC. Emyaka bikumi bibiri mu amakumi abiri oluvannyuma lw’ekiseera eky’obunnabbi ekiraga okunyatibwa kw’ekifo ekitukuvu n’eggye, okutandikira mu 677 BC. Okukomekkereza kw’emyaka bikumi bibiri mu amakumi abiri egyo, egyagattibwa wamu ku ntandikwa y’ebyolesebwa ebibiri, kwalambikibwa Omubalirizi ow’ebyewuunyisa, era ye nno Omukugu mu nnimi ow’ebyewuunyisa mu Habakkuku 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Olugatta lw’obuntu n’obwakatonda, olwalagibwa ku ntandikwa mu butandikiro bw’obunnabbi obubiri, lwakakasibwa ku nkomerero yaabyo yombi nga buyitiridde essuula n’olunyiriri ebyannyonnyola okulabikira kwa Katonda ng’amangu ddala ayingira mu yeekaalu gye yali azimbye mu bbanga ly’emyaka amakumi ana mu mukaaga, eryatandika mu kiseera ky’enkomerero mu 1798 era ne limalira ku October 22, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Temumanyi nti mmwe muli yeekaalu ya Katonda, era nti Omwoyo wa Katonda abeera mu mmwe? Omuntu yenna bw'ayonoona yeekaalu ya Katonda, Katonda alizikiriza oyo; kubanga yeekaalu ya Katonda y'ettukuvu, era mmwe mwe yeekaalu eyo. 1 Abakkolinso 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Ku lunaku lwa 22 October 1844, mu kukkiriziganya n’ekyolesebwa eky’ ‘Okulabika’, Habakkuku yategeera nti Mukama yali mu yeekaalu ye entukuvu. Yali azimbye yeekaalu eyali yazikirizibwa era eyakandagirirwa wansi okumala emyaka enkumi bbiri mu bikumi bitaano mu amakumi abiri, mu myaka amakumi ana mu mukaaga.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Era mumugambe nti, Bw’ati bw’ayogera Mukama w’eggye nti, Laba, omusajja erinnya lye ye Ettabi; era alimerera okuva mu kifo kye, era anazimba yeekaalu ya Mukama: Weewaawo, ye anazimba yeekaalu ya Mukama; era anaatikka ekitiibwa, era anatuula n’afuga ku ntebe ye ey’obwakabaka; era aliba kabona ku ntebe ye: era obuteesa bw’emirembe bunaabeerawo wakati wa bombi. Era engule ziba za Helem, ne Tobiya, ne Yedaaya, ne Hen mutabani wa Zefaniya, okubeeranga ekijjukizo mu yeekaalu ya Mukama. Era abo abali ewala bajja okujja ne bazimba mu yeekaalu ya Mukama, era munaategeera nti Mukama w’eggye antumye gyemuli. Era kino kinaatuukirira bwe munaagondera ddala eddoboozi lya Mukama Katonda wammwe. Zekaliya 6:12-15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Mu Yokaana 2:20, oluvannyuma lwa Kristo okutukuza yeekaalu, ekyo, okusinziira ku Sister White, kye kyali okutuukirizibwa kwa Malaki essuula esatu, nga bwe kyali ne ku 22 Okitobba 1844, Omubaka w’Endagaano n’ajja mu bwangu mu yeekaalu ye.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesu n’addamu n’agamba nti, Mumenye yeekaalu eno, era mu nnaku ssatu ndigizimba nate. Awo Abayudaaya ne bagamba nti, Yeekaalu eno emazze emyaka amakumi ana mu mukaaga ng’ezimbibwa, ate ggwe ogizimba nate mu nnaku ssatu? Naye yali ayogera ku yeekaalu ey’omubiri gwe. Yokaana 2:19-20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Mu kutuukiriza kwa Malaki essuula esatu, Kristo yajja mu mangu mu yeekaalu ye bwe yatukuza yeekaalu ku ntandikwa y’obuweereza bwe mu Yokaana essuula ey’okubiri, ekyo ekyali ekifaananyizo kya Okitobba 22, 1844. Okutukuza yeekaalu Kristo kwe yakola, nga bwe kwawandiikibwa mu Yokaana essuula ey’okubiri, n’olunaku lwa Okitobba 22, 1844, byombi byali okutuukiriza kwa Malaki essuula esatu. Mu Yokaana essuula ey’okubiri, omutundu ogw’amakumi abiri, tubulirwa nti yeekaalu ey’obuntu yaazimbibwa mu myaka amakumi ana mu mukaaga, ate yeekaalu eya Katonda yazuukizibwa mu nnaku ssatu. Yeekaalu ey’obuntu eba “yeekaalu entukuvu” ya Abakkuku bwokka bwe obwa Katonda buyingira omwo mu mangu, nga bwe kyabaawo ku Okitobba 22, 1844; kubanga obwa Katonda bwe buggatiddwa n’obuntu tebwonoona. Eby’olesebwa eby’emigga eminene ebiri egy’e Sinaari biraga amazima nti obuntu bwe buggatiddwa n’obwa Katonda tebwonoona.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Tujja okugenda mu maaso n’okwekenneenya kwaffe ku lunyiriri amakumi ana olw’essuula ekkumi n’emu mu kitabo kya Danyeri mu kiwandiiko ekiddako.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Era nammwe, nga mayinja amalamu, muzimbibwa okubeera enju ey’Omwoyo, okubeera obwakabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa eri Katonda mu Yesu Kristo. 1 Peetero 2:5.

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