RuhiBook4 - 200915
TO THE COLLABORATORS ## ABANYWANYI MU MULIMU

Twenty-three May 1844 marked the beginning ## Ennaku z’omwezi nga abiri mu ssatu 1844 ye yali entandikwa
of a new era in human history. ## y’omulembe omuggya mu byafaayo by’abantu bonna. 
For centuries, all the peoples of the world ## Okumala ebyasa n’ebyasa, abantu bonna mu nsi
have awaited the Promised Day of God, ## baali balindirira okujja kw’Olunaku lwa Katonda Olusuubize,
a Day when peace and harmony would be established on earth. ## Olunaku emirembe n’obutebenkevu lwe birissibwawo mu nsi.
The dawn of this new Day witnessed the appearance ## Amaliiri g’Olunaku luno kaali kabonero ak’okulabika 
of not one but two Manifestations of God, the Báb and Bahá'u'lláh, ## kw’Ababaka ba Katonda ataali ababiri ## atali omu, Nate Abolesebwa babiri aba Katonda, Báb ne Bahá’u’lláh,
Whose Revelations released the spiritual forces ## nga Okubikkulirwa Kwabwe kwasumulula amaanyi g'omwoyo
destined to transform society in accordance with the Will of God. ## agaali agoolekedde ku kukyusibwa kw'abantu olw'okutuukiriza Okwagala kwa Katonda.

The life of a Manifestation of God is fundamentally different ## Obulamu bw’Oyo Ayolesebwa Katonda bwa njawulo nnyo
from that of other human beings, and His greatness cannot be comprehended ## okuva ku bw’abantu abalala, era Ekitiibwa Kye tekisobola kutegeerekeka
through a mere study of the events surrounding Him. ## mu kusoma obusomi ebyo ebibeera bimwetoolodde mu bulamu Bwe.
During the years that He lives on earth, ## Mu myaka Ye gy’abeera ku nsi,
His extraordinary powers are diffused over the entire planet, ## amaanyi Ge agatali ga bulijjo gabunyizibwa wonna mu ssengendo yonna,
causing a profound change in the reality of all created things ## ne galeetawo enkyukakyuka ey’omuggundu mu mbeera z’ebitonde byonna
and preparing humanity for a new stage of progress. ## era n’okuteekateeka abantu bonna omutendera omupya ogw’enkulaakulana.
Though to external eyes His life may appear to be filled with afflictions, ## Newaakubadde eri abalaba obulabi obulamu Bwe buyinza okulabikira nga obujudde obuyinike,
spiritual eyes discern in each event the signs of His glory and majesty. ## amaaso ag’omwoyo galaba mu buli mbeera obubonero bw’ekitiibwa Kye n’obuyinza Bwe.
In the curriculum of the Ruhi Institute, ## Mu nteekateeka y’emisomo gya Ruhi Institute,
the three units that comprise Book 4 are devoted ## ebitundu bisatu ebiri mu Kitabo 4 biweereddwayo
to helping students acquire a thorough and systematic knowledge ku lw’okuyamba abayizi okufuna okumanya okunnyikivu era okulambikiddwa obulungi 
of the lives of the Báb and Bahá'u'lláh. 
A chronological account of each of Their lives is presented ## ku bulamu bwa Báb ne Bahá’u’lláh. Ennambika ku bifa ku bulamu buli omu ku Bo eyanjulwa
—in units 2 and 3 respectively— ## mu kitundu ekyokubiri n’ekyokusatu nga bwe baddiriŋŋana
and it is hoped that the students will learn ## era kisuubirwa nti abayizi bajja kuyiga
to narrate them in some detail. ## okubuttottola obulungi mu bujjuvu obusaanidde. 
These chronological narratives, particularly in the unit on the life of Bahá'u'lláh, ## Okuttottola kuno okulambikiddwa obulungi, nnaddala mu kitundu ekikwata ku bulamu bwa Bahá’u’lláh,
are complemented by passages from the Writings ## kunnyikizibwa n’ebiwandiiko okuva mu Byawandiikibwa
that illuminate certain of the spiritual themes ## ebitangaaza egimu ku miramwa egy’omwoyo
associated with the person of the Manifestation. ## egikwatagana ku bulamu bw’omuntu Oyo Ayolesebwa Katonda.
Several of these passages are followed by exercises, ## Ebitundu bino ebiwerako mu musomo guno biddirirwa ebyokukola,
while others merely ask for repeated reading ## so nga ate ebirala byetaaga bwetaazi kusomebwa enfunda nnyingi
and personal reflection. ## n’okufumiitiriza okw’oyo yennyini abeera abisoma. 
The first unit of the book is meant ## Ekitundu ekisooka mu kitabo kino kigendereddwamu
to prepare the participants of the course ## okutegeka abayizi ba kkoosi eno 
for the study of the historical accounts. ## okusobola okusoma ebyafaayo nga bwe byali.
It consists of several passages from the Writings ## Mulimu ebitundu ebyenjawulo okuva mu Byawandiikibwa
that speak of the greatness of this Day, ## ebyogera ku bukulu bw’Olunaku luno,
and a few simple exercises. ## wamu n’ebyokukola ebyangu.
In working with groups of students, ## Mu kukolera awamu n’abayizi,
tutors are asked to place equal emphasis ##  abaluŋŋamya basabibwa okussa essira ery’ekyenkanyi
on both aspects of the material presented in the book: ## ku bitundu byombi ebiweereddwa mu kitabo kino:
the insights offered into spiritual matters ## okumanya okuweereddwa ku by’omwoyo
as well as the knowledge conveyed about the history of the Faith. ## wamu n’amagezi agaleeteddwa ku byafaayo by’Enzikiriza.
One important concept treated in the third unit ## Omulamwa ogumu omukulu ogwogerwako mu kitundu ekyokusatu gwegwo
is that of crisis and victory. ## ogukwata ku butabanguko wamu n’obuwanguzi.
The understanding of this concept is essential ##  Okutegeerwa kw’omulamwa guno kya mugaso nnyo
for every Bahá'í in order to appreciate the history of the Faith ## eri Omubahá’í yenna kimusobozese okusiima ebyafaayo by’Enzikiriza
and also to contribute to its expansion and consolidation, ## era n’okuyamba mu kugibunyisa wamu n’okuginyweza,
processes which invariably go through a series of crises and victories. ## enteekateeka erina okuyita mu biseera ebizibu wamu n’obuwanguzi.
Furthermore, the ability to narrate the story of the Báb and Bahá'u'lláh ## Okwongereza ku bino, obusobozi bw’okuttottola ebyafaayo bya Báb ne Bahá’u’lláh
in a way that touches the listener's heart should be given importance. ## mu ngeri esobola okusikiriza omutima gw’oyo awuliriza busaana buweebwe enkizo.
The necessary skills can only be developed ## Obujagujagu obwetaagisa buyinza okukulaakulaniyizibwa
through repeated study of the material ## nga tuyita mu kusoma bulijjo ebiwandiiko bino
and with the assistance of a loving tutor. ## wamu n’obuyambi bw’omuluŋŋamya alina okwagala.
To help the participants give a first very simple presentation, ## Okuyamba abo abeetaba mu misomo gino okuwa emboozi esooka ennyangu,
a booklet consisting of drawings and brief captions ## akatabo akalimu ebifaananyi n’ebiwandiiko mu bufunze
is included in each of the two units of history. ## kateereddwa mu buli kimu ku bitundu ebibiri eby’ebyafaayo.
If need be, these may be copied and used separately ## Bwe wabeerawo obwetaavu, bino biyinza okukoppebwa ne bikozesebwa ku bwabyo
along with other visual aids in campaigns for expansion and consolidation. ## wamu n’ebyokulabirako ebirala okuyamba mu kaweefube omugazi ow’okubunyisa n’okunyweza Enzikiriza.

Finally, it may be helpful for those studying the units to bear in mind that the events associated with the lives of the Twin Manifestations are recorded here according to the Gregorian dates on which they occurred. Today, the anniversaries of the most significant events are commemorated on their Bahá'í dates, following the provisions of the Badí' calendar, and their Gregorian equivalents may vary from year to year. &&& 

The Greatness of this Day ## Obukulu bw’Olunaku Luno
Purpose ## Ekigendererwa
To gain spiritual insights into ## Okufuna okumanya okw’omu nda okw’omwoyo
the significance of this Day and the promises ## ku bukulu bw’Olunaku luno n’ebisuubizo 
it holds for humanity ## bye lulina eri abantu bonna.                          
As Bahá'ís, we are blessed with the knowledge ## Nga Ababahá'í, tuweereddwa omukisa gw’okumanya
that we live in a very special Day, ## nti tuli balamu mu Lunaku olwenjawulo ennyo;
a Day in which two Manifestations of God have appeared ## Olunaku Abayolesebwa Katonda ababiri mwe balabikidde 
and renewed all created things. ## era ne bazza obuggya ebitonde byonna.
We see, before our very own eyes, ## Tulaba, n’amaaso gaffe gennyini,
how the forces released by these Manifestations are changing human society ## engeri amaanyi agasumuluddwa Abayolesebwa Katonda bano gye gagenda gakyusaamu embeera z’abantu aba buli kitundu
—how an old world is passing away and a new one being established in its place. ## - engeri ensi enkadde bw’egenda esaanawo ate n’engeri ensi empya bw’egenda eteekebwawo mu kifo ky’eyo enkadde.
It is, of course, true that the dying of a world ## Weewaawo, kituufu nti okufa kw’ensi enkadde
brings with it untold suffering. ## kuleeta okubonaabona okutagambika.
We are deeply affected by this suffering ## Ffena tulumwa nnyo olw’okubonaabona kuno
and saddened by the destruction around us, ## era ne tunyolwa olw’okuzikiriza okungi okutwetoolodde,
but we are not overwhelmed, ## naye ne tutatendewalirwa,
for we recognize that the world is moving rapidly ## kubanga tukitegeera nti ensi eri ku misinde mingi
towards that which Bahá'u'lláh has destined for it. ## ng’eyolekera ekyo Bahá’u’lláh ky’agiteekeddeteekedde. 
To live in such a Day, the Day of God, is a bounty beyond measure, ## Okubeera omulamu mu Lunaku nga luno, Olunaku lwa Katonda, mukisa ogususse ekigero, 
but it brings with it weighty responsibilities. ## wabula gujja n’obuzito bw’obuvunaanyizibwa obunene ennyo.
To appreciate this bounty and discharge our duties, ## Okusobola okusiima omukisa guno wamu n’okutuukiriza obuvunaanyizibwa bwaffe,
we must ponder often on the significance and greatness of this Day. ## tulina buli kiseera okwefumiitiriza ku mugaso n’obukulu bw’Olunaku luno.
'Abdu'l-Bahá has said that man can withstand anything ## ‘Abdu’l-Bahá agamba nti omuntu asobola okugumira ekintu kyonna
except that which God has willed for this age. ## okuggyako ekyo Katonda Ye ky’ayagaliza omulembe guno.
Is it not essential for every Bahá'í, then, ## Olwo si kikulu nnyo eri buli Mubahá’í yenna,
to become increasingly aware of God's purpose for humanity today, ## okweyongera ennyo okutegeera ekigendererwa kya Katonda eri abantu bonna olwa leero,
a purpose the fulfillment of which the powers of earth cannot prevent? ## ekigendererwa okutuukirizibwa kwakyo amaanyi g’ensi kye gatasobola kuziyiza?
The aim of this unit, which is relatively short, ## Ekiruubirirwa ky’ekitundu eky’okusomebwa kino, ekimpimpi,
is to familiarize you with some of the passages ## kwe kukuyamba weemanyiize ebiwandiiko ebimu
from the Writings that refer to the greatness of the Day in which we live. ## ebiggiddwa mu Byawandiikibwa ebyogera ku bukulu bw’Olunaku luno lwe tulimu.
Before studying these passages and reflecting on their meaning, ## Nga tonnasoma biwandiiko bino wamu n’okufumiitiriza ku makulu gaabyo,
you will find it helpful to consult with your group on the following: ## kijja kukuyamba okukubaganya ebirowoozo ne banno bwe muli mu kibinja kyo ku bino wammanga:  
The unification of the human race is one of the goals that, according to God's Will, ## Okusinziira ku Kwagala kwa Katonda, okugatta awamu abantu bonna kye kimu ku biruubirirwa
is to be achieved in this age. ## ekirina okutuukirizibwa mu mulembe guno.
What are some of the other accomplishments 
that God has purposed for humanity today? ## Bintu ki ebirala Katonda byategekedde abantu mu olwaleero?
'Abdu'l-Bahá has said that man cannot withstand ## 'Abdu'l-Bahá atugambye nti omuntu tasobola kuziyiza
that which God has intended for humanity today. ## ekyo Katonda Ye ky’ategekedde abantu bonna olwaleero.
Give some examples of those "powers of earth" ## Wa ebimu ku by’okulabirako "by’amaanyi g’ensi"
that try to prevent the fulfillment of God's purpose. ## ago agagezaako okulemesa okutuukiriza ekigendererwa kya Katonda.
In what ways do these "powers of earth" try to prevent humanity ## Mu ngeri ki "amaanyi g’ensi" gano gye gagezaako okulemesa abantu bonna
from accomplishing that which God has destined for it? ## okutuukiriza ekyo Katonda kyategekedde ensi?  
Can you give examples from the history of the Faith in order ## Osobola okuwa ebyokulabirako okuva mu byafaayo by’Enzikiriza kikusobozese
to illustrate that the efforts of these "powers" will always end in failure? ## okulaga nti okulafuubana “kw’amaanyi” gano bulijjo kulikomekkerezanga mu kulemererwa?
 
"Verily I say, this is the Day in which mankind can behold the Face, ## Ddaladdala Ŋŋamba, luno lwe Lunaku abantu bonna mwe bayinza okwekaliriza Obwenyi Obwo,
and hear the Voice, of the Promised One. ## era n’okuwuliriza Eddoboozi Eryo, ery’Oyo Eyasuubizibwa.
The Call of God hath been raised, ## Eddoboozi lya Katonda liyimusiddwa waggulu,
and the light of His countenance hath been lifted up upon men. ## era n’ekitangaala ky’amaaso Ge kiyimusiddwa waggulu w’abantu.
It behooveth every man to blot out the trace of every idle word ## Kigwanidde buli muntu okusangula buli kabonero k’ekigambo ekitasaanira
from the tablet of his heart, ## okuva mu ntobo y’omutima gwe,
and to gaze, with an open and unbiased mind, ## era atunuulire, n’ebirowoozo ebitangaavu omutali kyekubiira,
on the signs of His Revelation, the proofs of His Mission, ## obubonero bw'Okubikkulirwa Kwe, obukakafu bw’Ekigendererwa Kye,
and the tokens of His glory. ## n’ebirabo by’ekitiibwa Kye.
Which of the following are idle words ## Biruwa ku bigambo bino wammanga eby’obutaliimu
that prevent people from recognizing Bahá'u'lláh? ## era ebiziyiza abantu okutegeera Bahá’u’lláh?
The religion of my parents is good enough for me. ## Eddiini y’abazadde bange nnungi nnyo era emmala bumazi.
Humanity is in need of a spiritual springtime. ## Abantu bonna beetaaga okuzzibwa obuggya mu maanyi g’omwoyo.
Religion is fine for those who need it. ## Eddiini nnungi eri abo abagyetaaga.
Religion is only a cause of conflict, ## Eddiini y’ensibuko yokka ey’obukuubagano,
so it should be done away with. ## noolwekyo esaanye eviirewo ddala.
As far as I can see, all religions are more or less the same, ## Okusinziira nze nga bwe ndaba, eddiini zonna kumpi ze zimu,
so it doesn't make any difference to which you belong. ## noolwekyo tewali njawulo ku yonna gy’ogoberera.
God has abandoned humanity. ## Katonda ayabulidde abantu Be bonna.
All things have to be made new, including religion. ## Ebintu byonna birina okuzzibwa obuggya, nga n’eddiini mw’ogitwalidde.
Science proves that there is no God. ## Sayansi akakasa nti Katonda taliiyo.
All our problems can be solved if we use the power of reason. ## Ebizibu byaffe byonna tuyinza okubivuunnuuka singa tukozesa amaanyi g’obwongo.
I don't want to commit myself to any religion. ## Saagala kwemalira ku ddiini yonna.
Every individual should be allowed to know God in his or her own way. ## Buli muntu kinoomu alina okuweebwa eddembe okumanya Katonda mu ngeri ye.
Why do we need a Manifestation? ## Lwaki twetaaga Oyo Ayolesebwa Katonda?
We have the Holy Scriptures of our own religion. ## Tulina Ebyawandiikibwa Ebitukuvu eby’eddiini zaffe.
There is no need for a new Manifestation. ## Tewali bwetaavu bw’Oyo Ayolesebwa Katonda omupya.
Which of the following are among the signs of Bahá'u'lláh's Revelation, ##  Biriwa ku bino wammanga ebiraga obubonero bw’Okubikkulirwa kwa Bahá’u’lláh,
the proofs of His Mission, and the tokens of His glory? ## obukakafu bw’Obubaka Bwe, era n’obubonero bw’ekitiibwa Kye?
The power of His Covenant. ## Amaanyi g’Endagaano Ye.
The penetrating power of His Words. ## Ebigambo Bye ebirimu amaanyi agasensera wonna.
The transformation of the hearts of those who come into contact with His Writings. ## Okukyusibwa kw’emitima gy’abo abafuna omukisa okusoma Ebyawandiikibwa Bye.
The influence His Teachings have on people's thoughts and actions. ## Amaanyi g’Enjigiriza Ye gye galina ku ndowooza n’ebikolwa by’abantu.
The influence His Teachings have on the direction of history. ## Amaanyi g’Enjigiriza Ye ku nnambika y’ebyafaayo.
The eloquence of His utterance. ## Obulungi bw’ennambika y’Ebigambo Bye.
The validity of the statements He made about the future. ## Obutuufu bw’ebyo Ye bye yayogera ku bikwata ku biseera eby’omu maaso.
His long-suffering, His tribulations and His woe.## Ekiseera ekiwanvu ennyo eky’okubonaabona Kwe, obunaku n’obuyinike Bwe.
His sovereignty in spite of being a victim of oppression by earthly powers. ## Obusukkulumu Bwe wadde nga yanyigirizibwa abafuzi b’ensi eno.
His ability to unite people of every race and creed.## Obusobozi Bwe mu kugatta abantu aba buli kika na buli nzikiriza.
The steady growth of the community of His followers. ## Enkulaakulana y’ekibiina ky’abagoberezi Be etasalako.
The courage and exquisite qualities of those ## Obumalirivu n’obubonero obulungi ennyo obw’abo
who joyfully gave their lives for His Cause. ## abawaayo obulamu bwabwe n’essanyu olw'Enzikiriza.
The magnificence of His Administrative Order. ## Amakula g'Enteekateeka ey’Okudukanyaamu Emirimu Gye.
The way the world is moving towards that which He designed. ## Engeri ensi gy’etambulamu nga egenda eyolekera Ye kye yategeka.
The way the principles of the Faith are becoming universally accepted. ## Engeri empagi z’Enzikiriza Ye gye zikkirizibwamu mu nsi yonna.

When one thinks about a soul recognizing Bahá'u'lláh, ## Omuntu bw’alowooza ku mwoyo okutegeera Bahá’u’lláh,
many images come to mind. ## ebifaananyi bingi bimuggira.
Fill in the blanks with the appropriate words: ##  Jjuza mu mabanga ebigambo ebigwaniramu:
wakefulness, certitude, light, awareness, trust, strength ## kuzuukuka, okukakasa, kitangaala, kufaayo, kwesiga, maanyi.
The passage from darkness to ## Ekkubo eriva mu kizikiza okutuuka mu
The passage from slumber to ## Ekkubo eriva mu kubongoota okutuuka mu
The passage from heedlessness to ## Ekkubo eriva mu butafaayo okutuuka mu
The passage from helplessness to ## Ekkubo eriva mu buteesobola okutuuka mu
The passage from suspicion to ## Ekkubo eriva mu kwekengera okutuuka mu
The passage from doubt to ## Ekkubo eriva mu kubuusabuusa okutuuka mu
This is the Day in which God's most excellent favors ## Luno lwe Lunaku ebirabo bya Katonda ebisingira ddala obulungi
have been poured out upon men, ## mwe bibunduguliddwa ku bantu,
the Day in which His most mighty grace hath been infused into all created things. ## Olunaku ekisa Kye ekisinga amaanyi mwe kiteereddwa mu bitonde byonna. 
It is incumbent upon all the peoples of the world ## Kigwanidde abantu ab’omu nsi yonna
to reconcile their differences, ## okusonyiwagana olw’enjawukana zaabwe zonna
and, with perfect unity and peace, ## era mu bumu n’emirembe ebya nnamaddala,
abide beneath the shadow of the Tree of His care and loving-kindness. ## bakkalire wansi w’ekisiikirize ky’Omuti gw’okuluŋŋamzibwa Kwe wamu n’okwagala kw’ekisa Kye.
It behooveth them to cleave to whatsoever will, ## Kibagwanidde okwekwata ku ebyo byonna,
in this Day, be conducive to the exaltation of their stations, ## mu Lunaku luno, ebinaasobozesa okugulumiza ebifo byabwe,
and to the promotion of their best interests. ## era n’okutumbula ebiruubirirwa byabwe ebisinga obulungi.
         
Complete the following sentences. ## Maliriza emboozi zino:
What are some of the "most excellent favors" ## Biki "ku birabo ebisingira ddala obulungi"
that God has bestowed upon humanity in this Day? ## Katonda byagabidde abantu bonna mu Lunaku luno?
What does the word "conducive" mean? ## Ekigambo "okusobozesa" kitegeeza ki?
Make a list of those things you can do ## Wandiika olukalala lw’ebintu by’osobola okukola 
to promote humanity's best interests. ## okutumbula ebyo ebisinga okugasa abantu bonna? 

"This is the Day whereon the Ocean of God's mercy hath been manifested unto men, ## Luno lwe lunaku Ssemayanja ow’ekisa kya Katonda mw’ayoleseddwa eri abantu,
the Day in which the Day Star of His loving-kindness hath shed its radiance upon them, ## Olunaku Emmunyeenye y'Emisana ey’ekisa ky’okwagala Kwe lw'etadde ekitangaala kyayo ku bo,
the Day in which the clouds of His bountiful favor have overshadowed the whole of mankind. ## Olunaku ebire eby’ekisa Kye ekingi lwe bibuutikidde abantu bonna.
Now is the time to cheer and refresh ## Kaakano ky'ekiseera okugumya n’okuzza obuggya
the down-cast through the invigorating breeze of love and fellowship, ## abo abasobeddwa nga tuyita mu mpewo ezizzaamu amaanyi ag’okwagala n’okusseekimu, 
and the living waters of friendliness and charity. ## era n'amazzi g'obulamu ag'omukwano n'obusaasizi.
Which of the following cheer ## Biruwa ku bino ebiweereddwa wammanga ebiyamba okugumya
and refresh the down-cast? ## n’okuzza obuggya abasobeddwa?
Helping them gain access to education. ## Okubayamba okufuna obuyigirize.
Helping them to increase their capacity to consult. ## Okubayamba okutumbula enkubaganya yaabwe ey’ebirowoozo.
Collecting food and clothing for them. ## Okubakuŋŋaanyiza eby’okulya n’engoye.
Bringing the results of science to bear on their lives. ## Okuleeta ebibala bya sayansi okubaako kye bikola ku bulamu bwabwe.
Getting them involved in political parties. ## Okubayingiza mu by’obufuzi bw’ebibiina.
Sharing with them the Word of God. ## Okugabana nabo Ekigambo kya Katonda.
Talking them into buying something they don't need on credit. ## Okubasendasenda okugula ebintu bye bateetaaga ku bbanja.
Increasing their awareness of the importance of prayer. ## Okwongera okutegeera kwabwe ku makulu agali mu ssaala.
Encouraging them in their worthy endeavors. ## Okubazzaamu amaanyi mu bye bakola eby’omugaso.
Helping them to present their grievances eloquently ## Okubayamba okwanjula ebizibu byabwe obulungi
to the authorities through legal means. ## mu b’obuyinza nga bayita mu mateeka.
Organizing protest meetings for them. ## Okubategekera enkuŋŋaana ez’okwekalakaasa.
Selling alcohol to them so that they can forget their problems. ## Okubaguza omwenge basobole okwerabira ennaku yaabwe.
Bringing to them the benefits of a health-care system. ## Okubaleetera emiganyulo egiri mu nkola ennungi ey’okulabirira obulamu.
Setting up a discotheque in their midst so that they can have fun. ## Okubategekera ddisiko beesanyuseemu.
Teaching them so that they can recognize the Manifestation of God for today. ## Okubasomesa basobole okutegeera Oyo Ayoleseddwa Katonda ow’omulembe guno.
Helping them to appreciate the power of divine assistance. ## Okubayamba okusiima amaanyi g’okubeerwa okuva mu ggulu.

"Great indeed is this Day! ## Olunaku luno nga Lukulu nnyo ddala!
The allusions made to it in all the sacred Scriptures ## Ennyiriri ezirwogerako mu Byawandiikibwa byonna Ebitukuvu
as the Day of God attest its greatness. ## nga Olunaku lwa Katonda zikakasa obukulu bwalwo.
The soul of every Prophet of God, of every Divine Messenger, ## Omwoyo gwa buli Nnabbi wa Katonda, ogwa buli Mubaka Omutuukirivu,
hath thirsted for this wondrous Day. ## gubadde gulumwa ennyonta y’Olunaku luno olw’ettendo.
All the divers kindreds of the earth ## Abantu bonna abenjawulo ab’ensi eno,
have, likewise, yearned to attain it. ## mu ngeri y’emu, babadde baayaayaana okulutuukako.
No sooner, however, had the Day Star of His Revelation  ## Naye nno, mangu ddala nga Emmunyeenye y’Olunaku lw’Okubikkulirwa Kwe 
manifested itself in the heaven of God's Will, ## nga yaakamala okweyolesa okuva mu ggulu ly’Okwagala kwa Katonda,
than all, except those whom the Almighty was pleased to guide, ## olwo ate bonna, okuggyako abo Mukama Ye be yayagala okuluŋŋamya,
were found dumbfounded and heedless. ## baasaangibwa nga bakubiddwa encukwe era nga tebafaayo.

From the quotation above, ## Okuva mu byawandiikibwa ebyo waggulu, 
it is clear that this is the day of fulfillment. ## kyeraga lwatu nti luno lwe lunaka olw’okujjuzibwa.
All the Prophets and Messengers of God have foretold the coming of the Day ## Bannabbi bonna n’Ababaka ba Katonda bayogera ku kujja kw’Olunaku luno 
when the Most Great Peace would be established on earth. ## okunaleetawo Emirembe egya Nnamaddala ku nsi.
Yet when the Promise of All Ages appeared, ## Naye ate Oyo Eyasuubizibwa Oweemirembe Gyonna bwe yalabika,
only a few responded to His call. ## batono nnyo abaawulira okukowoola Kwe.
Most remained in a state of slumber, ## Abasinga obungi baasigala mu mbeera y’otulo,
while others arose with fanaticism and hatred to persecute Him. ## so nga n’abalala baagolokoka n’obwanalukalala era n’obukyayi bwonna okumuyigganya.
It is important, then, to pause ## Bwekityo nno kikulu nnyo, okusiriikiriramu
and consider why such souls were kept back from recognizing the Promised One, ## n’olowooza ku nsonga lwaki emyoyo gino gyalemesebwa okutegeera Oyo Eyasuubizibwa,
even though they were eagerly awaiting His coming. ## newaakubadde nga nagyo gyali gimulindiridde Ye n’okwesunga okungi.
Discuss this question in your group ## Mukubaganye ebirowoozo ku kibuuzo kino mu kibinja kyammwe
and try to identify some of the reasons. ## era mugezeeko okuzuula ensonga lwaki kyali bwekityo.
Write your conclusions in the space below. ## Muwandiike ensonga zammwe ze mukakasizza bbanga eriweereddwa wammanga.
Now, in your own heart, consider the following questions: ## Kati nno, mu mutima gwo gwennyini, lowooza ku bibuuzo bino.
Why do you think you were able to recognize Bahá'u'lláh? ## Olowooza lwaki wasobola okutegeera Bahá’u’lláh?
What can you do to show your gratitude for having received such a bounty? ## Kiki ky’oyinza okukola okulaga okusiima kwo olw’okufuna omukisa guno?

The world's equilibrium hath been upset ## Obutebenkevu bw’ensi gye tubadde tumanyidde buyuugumizibwa
through the vibrating influence of this most great, this new World Order. ## amaanyi g’Enteekateeka y'Ensi empya esingira ddala.
Mankind's ordered life hath been revolutionized ## Obulamu bw’abantu bonna obubadde bugendera ku nteekateeka yaabwo emanyiddwa bukyusiddwa ddala
through the agency of this unique, this wondrous System ## mu ngeri eyomuggundu nga buyisibwa mu Nteekateeka eno ey’ekyewuunyo, etabangawo
the like of which mortal eyes have never witnessed. ## enkola amaaso g’omuntu omulamu gye gatalabangako.
Immerse yourselves in the ocean of My words, ## Mwennyike mu ssemayanja ey’ebigambo byange Nze,
that ye may unravel its secrets, ## olwo mulyoke musobole okutaggulula ebyama ebigirimu,
and discover all the pearls of wisdom that lie hid in its depths. ## era muzuule amaluulu g'amagezi agakwekeddwa mu buziba bwayo.
Take heed that ye do not vacillate in your determination ## Mwegendereze obutaddirira mu kumalirira kwammwe
to embrace the truth of this Cause ## okunywegera amazima g’Enzikiriza eno
a Cause through which the potentialities of the might of God have been revealed, ## Enzikiriza omubikkuliddwa amaanyi g'obuyinza bwa Katonda,
and His sovereignty established. ## n’obwakabaka Bwe mwe bunywezereddwa.
What does the word 'equilibrium mean? ## Ekigambo “obutebenkevu" kitegeeza ki? 
What has upset the world's equilibrium? ## Kiki ekiyuugumizza obutebenkevu bw'ensi? 
What are some of the signs indicating that ## Obumu ku bubonero obulaga nti
the world has lost its equilibrium? ##  obutebenkevu bw’ensi buyuugumiziddwa?
What are some of the signs indicating that ## Obumu ku bubonero obulaga nti
humanity's life has been revolutionized? ## obulamu bw’abantu bukyusiddwa ddala mu ngeri ey'omuggundu bwe buluwa?
What is the "wondrous System" to which Bahá'u'lláh refers? ## “Enkola ey’ekyewunyo" Bahá’u’lláh gy’ayogerako y’eruwa?
How do we immerse ourselves in the ocean of Bahá'u'lláh's words? ## Ngeri ki gye tuyinza okwennyika mu ssemayanja w'ebigambo bya Bahá’u’lláh? 
How are our thoughts affected ## Ebirowoozo byaffe bifuna nkyukakyuka ki
when we immerse ourselves in the ocean of His words? ## bwe twennyika mu ssemayanja w’ebigambo Bye?
How are our actions affected ## Ngeri ki ebikolwa byaffe gye bikyukamu
when we immerse ourselves in the ocean of His words? ## bwe twennyika mu ssemayanja w’ebigambo Bye?
From where do we receive the spiritual energy required to work for the establishment of the World Order of Bahá'u'lláh? ## Amaanyi g’omwoyo ageetaagisa okutusobozesa okubangawo Enteekateeka ey'Ensi ya Bahá’u’lláh tugaggya wa?
What does the word "vacillate" mean? ## Ekigambo “obutaddirira” kitegeeza ki?
How is our spiritual energy affected ## Amanyi gaffe ag’omwoyo gakyuka gatya
if we vacillate in accepting the Truth of His Cause in its entirety? ## singa tuddirira mu kutegeera amazima g’Enzikiriza Ye mu bujjuvu? 

O ye beloved of the Lord! This day is the day of union, ## Abange mmwe abaagalwa ba Mukama! Luno olunaku lwe lunaku olw’okubeera obumu,
the day of the ingathering of all mankind. ## olunaku olw’okukuŋŋaanyiza awamu abantu bonna.
Verily God loveth those who, as though they were a solid wall, ## Ddaladdala Katonda ayagala abo, nga banywevu okufaanana ekisenge ekigumu,
do battle for His Cause in serried lines! ## abalwana olutalo ku lw’Enzikiriza Ye nga bali mu nnyiriri eziddiriŋŋana!
Note that He saith 'in serried lines'— meaning crowded and pressed together, ## Tegeera nti eri Ye, ebigambo ‘ennyiriri ezidiriŋŋana’ – bitegeeza ekifuko era awamu ekitole,
one locked to the next, each supporting his fellows. ## nga buli omu yeeggase ku oyo amuddirira, nga buli omu awaniridde munne.
To do battle, as stated in the sacred verse, ## Okulwana olutalo, nga bwe kilambikibwa mu byawandiikibwa ebitukuvu,
doth not, in this greatest of all dispensations, mean ## tekitegeeza, mu mulembe guno ogusinga emirembe gyonna egyayita,
to go forth with sword and spear, with lance and piercing arrow ## kulwanyisa ebitala, amafumu, oba obusaale obwogi
but rather weaponed with pure intent, with righteous motives, ## wabula nga twekapise ebyokulwanyisa ebirina ebigendererwa ebirongoofu, n’ebiya ebituutusindika ebituukirivu,
with counsels helpful and effective, with godly attributes, ## n’okubuulirira okuyamba era okw’omugaso, n’obubonero bwa Katonda, 
with deeds pleasing to the Almighty, with the qualities of heaven. ## n’ebikolwa ebisanyusa Oyo Ayinza-byonna, ebirina obubonero obw’eggulu.
It signifieth education for all mankind, guidance for all men, ## Kitegeeza okuyigirizibwa kw’abantu bonna, okuluŋŋamizibwa kw'abantu bonna,
the spreading far and wide of the sweet savors of the spirit, ## okubunyisa okumpi n’ewala obuloosa obulungi obw’omwoyo,
the promulgation of God's proofs, the setting forth of arguments conclusive and divine, ## okulangirira obukakafu bwa Katonda, okuwa obukakafu obutukuvu obwenkomeredde,
the doing of charitable deeds. ## n’okukola ebikolwa eby’okuyambanga abalala.
This is the day of the unification of the human race. ## Luno lwe lunaku olw’okukuŋŋaanyizaako abantu abantu bonna awamu.
To appreciate how great is this task, ## Okutegeera obukulu bw’omulimu guno,
think of the countless different divisions ## lowooza ku ngeri ezenjawulo ennyingi 
by which human beings have separated themselves. ## abantu gye beyawuddeyawuddemu.
Make a list of as many as you can. ## Kola olukalala lw’engeri ezo mu bungi bw’osobola. 
What power can unite all these contending peoples? ## Maanyi ki agasobola okuleeta awamu abantu bano abali mu kwerumaaluma?
What is the nature of the battle in which we are engaged? ## Lutalo lwa nnaba ki luno lwe twenyigiddemu? 
How are we to fight in this battle? ## Tulwana tutya mu lutalo luno? 
Put a check next to the weapons that are to be used in this battle: ## Teeka akabonero ku by’okulwanyinsa ebirina okukozesebwa mu lutalo luno:
Pure intent	## Ekigendererwa ekirongoofu
Godly attributes ## Obubonero obw’obutuukirivu	
Germ warfare ## Okulwana ng’okozesa obuwuka mu lutalo	
Righteous motives ## Ebigendererwa ebirungi	
A desire to be a leader of men	## Okwegomba okubeera omukulembeze w’abantu
Arrogance and pride	## Amalala n’okwewulira
Passion for justice	## Okuyaayaanira obwenkanya
Self-righteousness	## Okwemanya nti oli mutuukirivu
Chemical warfare ## Okukozesa obutwa mu lutalo	
Guns ## Emmundu	
Knives ## Emyambe
The power of the Word of God ## Amaanyi g’Ekigambo kya Katonda.	
Self-satisfaction ## Okwekkusa wekka
A desire to manipulate others in order to improve their character ## Okwegomba okulongoosa embeera z’abantu nga obalimbalimba
Anger ## Obusungu
Generosity ## Obugabi
The power of prayer ## Amanyi g’essaala
Praiseworthy deeds ## Ebikolwa eby’ettendo
The love of God ## Okwagala Katonda
Love for humanity ## Okwagala abantu bonna
Trust in God ## Okwesiga Katonda
A desire to make a profit ## Okwegomba okukola amagoba
Encouragement ## Okuzzaamu abantu amaanyi
Helpful and effective advice ## Amagezi amalungi era agayamba
Nuclear weapons ## Ebyokulwanyisa nnamuzisa
Money ## Ensimbi
Faith ## Okukkiriza
A desire to dominate others in order to establish justice ## Okwagala okuwaŋŋama ku balala ku lw’okuleetawo obwenkanya
Which of the following represent the things we do when we are engaged in this battle? ## Biruwa ku bino wammanga bye tukola nga tuli mu lutalo luno?
Perform charitable deeds. ## Okukola ebikolwa eby’ekisa
Educate others. ## Okuyigiriza abalala
Force others to do what we want. ## Okukaka abalala okukola bye twagala
Teach the Cause of God. ## Okusomesa Enzikiriza ya Katonda.
Proclaim the Cause of God. ## Okulangirira Enzikiriza ya Katonda.
Divide into factions according to our own interests. ## Okweyawula mu bubinja okusinziira ku bye twettanira
Fight for the interests of the group to which we belong. ## Okulwanira mu bibinja byaffe bye tulimu olw’ebyo bye twettanira
Set forth conclusive arguments ## Okulaga ensonga ennuŋŋamu era ezenkomeredde
of the Truth of Bahá'u'lláh's Revelation. ## ez’amazima g’Okubikkulirwa kwa Bahá’u’lláh.
Immerse ourselves in the ocean of His Words. ## Okwennyika mu ssemayanja w’ebigambo Bye.
Oppress the weak and the down-trodden. ## Okunyigiriza abanafu n’abanaku.
Pray ardently. ## Okusaba ennyo
Plunder people's possessions. ## Okunyagulula ebintu by’abalala
Accumulate wealth by stealing from others. ## Okwetuumako obugagga nga tuyita mu kubba eby’abalala

Undoubtedly your awareness of the greatness of this Day has increased through the study of the preceding passages. Such a heightened awareness creates in all of us a desire to arise, to teach, to serve, and to perform sacrificial deeds. So as not to lose sight of the urgency with which you must engage in acts of service to the Cause, commit to memory the following passage from a letter dated 28 January 1939 written by the Guardian:
Awatali kubuusabuusa okuteegera kwo okw’obukulu bw’Olunaku luno kweyongedde olw’okusoma emboozi empanvu ezaakaggwa. Okutegeera nga kuno okwa waggulu kutuleeta mu ffe ffenna okwegomba okuyimukiramu, tusomese, tuweereze, wamu n’okukola ebikolwa eby’okwewaayo. Okutusobozesa obutava ku bwangu bwe tulina okukozesa mu kwenyigira mu buweereza eri Enzikiriza, kwata bukusu ebigambo bino wammanga ebiggiddwa mu bbaluwa eyawandiikibwa Omukuumi nga 28 January 1939:
"There is no time to lose. There is no room left for vacillation. Multitudes hunger for the Bread of Life. The stage is set. The firm and irrevocable Promise is given. God's own Plan has been set in motion. It is gathering momentum with every passing day. The powers of heaven and earth mysteriously assist in its execution. Such an opportunity is irreplaceable. Let the doubter arise, and himself verify the truth of such assertions. To try, to persevere, is to insure ultimate and complete victory."
“Tewali kiseera kya kufiirwa.Tewakyali budde bwa kubuusabuusa. Enkuyanja y’abantu eri mu kuyaayaanira Omugaati gw’Obulamu. Embeera y’eno yennyini. Ekisuubizo ekinywevu era ekitakyusibwa kiweereddwa. Enteekateeka ya Katonda yo emaze okubagibwako.Yeeyongera okufuna amaanyi buli lunaku olukya. Amaanyi g’eggulu n’ensi gayamba mu ngeri enkusike okutuukiriza enkola eno. Omukisa nga guno tegusobola kudda. Leka oyo abuusabuusa agolokoke, era ye yennyini akakase obutuufu bw’obukakafu ng’obwo obuleeteddwa. Okugezaako, okulafuubana, kwe kukakasa nti tutuuka ku buwanguzi obwenkomeredde era obujjuvu.”7

To learn to narrate the story of the Báb's life ## Okuyiga okunyumya ebyafaayo ku bulamu bwa Báb
and gain an appreciation of the potency of His short and dramatic Ministry. ## era n’okutegeera obungi bw’amaanyi g’omwoyo Ye geyasumulula.

Practice ## Okwegezaamu
Visit a few families and share with them ## Kyalira amaka amatonotono era ogabane nabo,
a simple illustrated presentation of the Báb's life. ## mu ngeri enyangungu era erambikiddwa obulungi, ebikwata ku bulamu bwa Báb.
The Dispensation of the Báb began in 1844 and lasted only nine years. ## Omulembe gwa Báb gwatandika mu 1844 era ne gumala ebbanga lya myaka mwenda gyokka.
Its primary purpose was to prepare the way for the coming of Bahá'u'lláh. ## Ekigendererwa kyagwo ekikulu kyali kya kuteekateeka okujja kwa Bahá’u’lláh.
Although brief, the Báb's Dispensation was of such tremendous spiritual intensity ## Newaakubadde gwali mumpi, omulembe gwa Báb gwalimu amaanyi g’omwoyo mangi
that its effect will be felt for hundreds of generations to come. ## era obukulu bwagwo bulitegeerwa ebikumi n’ebikumi eby’emirembe egirijja mu maaso eyo. 
The Báb, Whose name was Siyyid 'Alí-Muhammad, was born on 20 October 1819 in Shíráz, ## Báb, erinnya  Lye nga ye yali Siyyid Ali Muhammed, yazaalibwa nga 20 October 1819  mu kibuga Shiráz,
a city in southern Iran, also known as Persia. ## ekisangibwa mu maserengeta ga Iran, ensi eyali emanyiddwa nga Buperusi.
Most of the people in Iran belong to a sect of Islám ## Abantu abasinga obungi mu Iran bagoberezi b’ekiwayi ky’Obuyiisiraamu
that awaits the coming of a Promised One of God called the Qá'im. ## ekirindirira okujja kw’Oyo  Eyasuubizibwa Katonda ayitibwa Qá’im.
The word "Qá'im" means He who ariseth. ## Ekigambo “Qá’im” kitegeeza omuntu oyo agolokoka.
The Báb belonged to a distinguished and noble family 
that traced its ancestry to Muhammad, the Prophet of Islám. ## Báb yazaalibwa mu lulyo lw’abakungu olusibuka mu lunyiriri lwa Muhammad, Omubaka w’eddiini y’Ekiyiisiraamu. 
His father passed away when He was a small child, ## Kitaawe yafa nga Ye akyali muto nnyo,
and He was raised by His maternal uncle, ## era naakuzibwa kojjaawe,
who placed Him in school at an early age. ## eyamutwala mu ssomero nga akyali muto.
Although the Báb was endowed with innate knowledge ## Newaakubadde Báb yalina amagezi amazaale agataali ga bulijjo
and did not need to be instructed by any man, ## era nga yali teyeetaaga kusomesebwa muntu yenna, 
He followed His uncle's wishes. ## Ye yakkiriza kitaawe omuto kye yali ayagala.
His teacher, however, quickly recognized the Báb's great capacity ## Naye nno,omusomesa We mangu yategeera obukulu bw’amagezi ga Báb 
and realized he had nothing to teach this extraordinary child. ## era n’akizuula nti yali talina kyasobola kusomesa mwana ono ataali wa bulijjo.
He has told the following story about the Báb's school days: ## Anyumizza emboozi eno wammanga ku bikwata ku biseera bya Báb mu ssomero.
"One day I asked the Báb to recite the opening words of the Qur'án ## Lumu nnasaba Báb okuddamu ebigambo ebisooka ebiri mu Kkulaani
He hesitated, pleading that unless He were told what the words signified, ## Yasooka ne yeeganiriza, nga bwe yeegayirira nti okuggyako ng’abuuliddwa amakulu g’ebigambo ebyo,
He would in no wise attempt to pronounce them. ## tewali ngeri yonna Ye gye yali agenda kubiddamu.
I pretended not to know their meaning. ## Nneefuula ng’atamanyi makulu gaabyo.
'I know what these words signify,' observed my pupil; ## Omuyizi wange ono yagamba nti, ‘Mmanyi ebigambo bino kye bitegeeza,
'by your leave, I will explain them. ## era singa onzikiriza, nja kunnyonnyola amakulu gaabyo. 
He spoke with such knowledge and fluency that I was struck with amazement. ## Yayogera n’amagezi era n’obumanyirivu obungi n’enviiri ne zinva ku mutwe. 
The sweetness of His utterance still lingers in my memory. ## Obuwoomerevu bw’ebigambo bye na buli kati bukyali mu bwongo bwange. 
I felt impelled to take Him back to His uncle ## Nnawulira nga mpaliririziddwa okumukwata muzzeeyo ewa kojjaawe
and to deliver into his hands the Trust he had committed to my care. ## era muddizze Obwesige bwe yali antaddemu.
I determined to tell him how unworthy I felt to teach so remarkable a child. I found His uncle alone in his office. 'I have brought Him back to you,  I said, 'and commit Him to your vigilant protection. He is not to be treated as a mere child, for in Him I can already discern evidences of that mysterious power which the Revelation of the Qá'im alone can reveal. It is incumbent upon you to surround Him with your most loving care. Keep Him in your house, for He, verily, stands in no need of teachers such as I.' His uncle sternly rebuked the Báb. 'Have you forgotten my instructions?' he said. 'Have I not already admonished You to follow the example of Your fellow-pupils, to observe silence, and to listen attentively to every word spoken by Your teacher?' Having obtained His promise to abide faithfully by his instructions, he bade the Báb return to His school. The soul of that child could not, however, be restrained by the stern admonitions of His uncle. No discipline could repress the flow of His intuitive knowledge. Day after day He continued to manifest such remarkable evidences of superhuman wisdom as I am powerless to recount.' 
“           Nnamalirira okumutegeeza engeri gye nnawuliramu nga ssi ye nze eyali asaanidde okusomesa omwana oweekitalo bwatyo. Kojjaawe nnamusanga ali yekka mu kkakkalabizo lye. Nnamugamba nti, ‘Mukomezzaawo gy’oli, era muteeka mu bukuumi bwo obutasalako.Talina kuyisibwa nga mwana bwana, kubanga mu Ye mmaze okulengeramu obubonero obw’amaanyi ameekusifu agayinza okulagibwa Okubikkulirwa kwa Qáim kwokka. Kikukakatako okumukuuma buli kiseera n’okwagala kwo okusingira ddala. Mukuumire mu nnyumba yo, kubanga Ye, ddaladdala, teyeetaaga basomesa abali nga nze.’  Báb kojjaawe yamukaayuukira nnyo. Yamugamba nti; ‘Weerabidde ebiragiro byange? Saakubuuliridde  Ggwe okutwaala bayizi banno nga ekyokulabirako, okubeera omusirise, era n’okuwuliriza n’obwegendereza buli kigambo ekyogerwa omusomesa Wo?’ Bwe yamala okusuubiza Kwe okugondera amateeka ga kojjaawe, olwo n’alyoka amulagira okuddayo ku ssomero Lye. Naye nno, omwoyo gw’omwana ono gwali tegusobola kuziyizibwa na biragiro ebikakali ebya kitaawe omuto.  Tewali kintu kyonna ekyali kisobola kukugira magezi ga mwana ono amakusike. Buli lunaku olwayitangawo Ye yeeyongeranga bweyongezi okwolesa obubonero bw’amagezi agaali gasukkulumye ku g’obuntu nze ge sisobola na kunyumya"1
At last the Báb's uncle decided to allow Him to leave school. He then began to work with His uncle as a merchant in Búshihr, a city southwest of Shíráz. It was in this period of His life that the Báb married. He and His wife had a son named Ahmad, who died in infancy the year before the Báb declared Himself to be the Promised Qá'im.
Oluvannyuma ennyo kojjaawe yasalawo okumukkiriza okuva mu ssomero. Olwo nno n’atandika okukola ne kojjaawe nga omusuubuzi mu kibuga kya Búshihr ekiri mu maserengeta ga Shiráz. Mu kiseera kino eky‘obulamu Bwe, Báb mwe yawasiza.Ye ne mukyala we baafuna omwana eyatuumibwa Ahmad, eyafa nga muwere nga ebula omwaka gumu Báb yeerangirire nti Ye yali Qáim Eyasuubizibwa.
During His youth, the Báb showed signs of a power and greatness that no one could rival. The extraordinary qualities that would distinguish Him throughout His swift and tragic Ministry were already manifest. The Guardian refers to Him as "the gentle, the youthful and irresistible person of the Báb, matchless in His meekness, imperturbable in His serenity, magnetic in His utterance". 2 The sections that follow can but inadequately describe the events of His life. Yet even this brief account should ignite in our hearts a spark from the fire of love that He enkindled in the hearts of thousands and thousands of His followers.
Mu buvubuka Bwe bwonna, Báb yalaganga obubonero obw’amaanyi era obw’ekitiibwa  obutaali bwangu kuvuganyizibwa muntu yenna. Obububonero obutaali bwa bulijjo obwali obw’okumwawula ku balala bonna mu bulamu Bwe obw’oluwunguko era ne mu Buweereza Bwe obw’ekikangabwa bwali bumaze okweyoleka. Omukuumi amwogerako Ye nga  “omuteefu, omuvubuka era omuntu asikiriza ennyo,  atageraageranyizika mu buwombeefu Bwe, oweddembe atava mangu mu mbeera Ze, era asikiriza mu bigambo Bye.”2  Ebitundu ebyo wammanga bigezaako bugeza okunnyonnyola ebikulu ebyaliwo mu bulamu Bwe. Naye era ebimwogerwako bino ebimpimpi bisaana okukoleeza omuliro mu mitima gyaffe, omuliro gw’okwagala gwe yakuma mu nkumi n’enkumi z’abagoberezi Be.

What was the Báb's name? ## Báb yali ayitibwa ani?
Where was the Báb born and on what date? ## Báb yazaalibwa wa era lwali lunaku ki olw’omwezi?
What does the word "Qá'im" mean? ## Ekigambo Qáim kitegeeza ki?
To whom did the family of the Báb trace its ancestry? ## Obuzaale bwa Báb n’ab’omu maka Ge bwali busikka wa?
Who was responsible for raising the Báb after His father passed away? ## Ani yali avunaanyizibwa ku kukuza Báb oluvannyuma lwa kitaawe okufa?
What is meant by the statement that the Báb was endowed by God with innate knowledge? ## Ebigambibwa nti Báb yaweebwa Katonda amagezi agataali ga bulijjo kitegeeza ki? 
What did the teacher of the Báb think when he recognized His great capacity? ## Omusomesa wa Bab yalowooza ki nga amaze okutegeera obusobozi Bwe obw’amaanyi ennyo? 
What is the Qur'án? ## Kulaani kye kki? 
What does the phrase "superhuman wisdom" mean? ## Ebigambo “amagezi agasusse ku g’obuntu” bitegeeza ki?
What did the Báb do after leaving school? ## Báb yakola ki oluvannyuma lw’okuva mu ssomero?
Write in your own words the story of the Báb's school days, ## Wandiika mu bigambo byo byennyini emboozi ekwata ku biseera bya Báb mu ssomero, 
as told by His teacher. ## nga bwe binnyonnyolwa omusomesa We.  

Before the Báb declared His Mission, ## Báb bwe yali tannaba kulangirira Bubaka Bwe,
several people around the world knew deep in their hearts ## abantu abatonotono okwetooloola ensi yonna baali bakimanyi munda mu mitima gyabwe
that the Promised One would soon appear. ## nti Oyo Eyasuubizibwa yali wa kulabika mangu.
One of these saintly personages was Siyyid Kázim, ## Omu ku bantu abatuukirivu bano yali Siyyid Kazim,
who lived in the city of Karbilá in 'Iráq. ## eyabeeranga mu kibuga Karbila mu Iraq.
Siyyid Kázim had many students, and he devoted his life ## Siyyid Kázim yalina abayizi bangi, era yawaayo obulamu bwe bwonna
to preparing them for the long-awaited coming of the Qá'im. ## okubateekateeka olw’okujja kwa Qáim okwali kwalindirirwa edda.
He repeatedly told them that ## Yakiddiŋŋananga enfunda nnyingi nga abategeeza nti 
after his death they should leave their homes ## oluvannyuma lw’okufa kwe kyali kibagwanidde okuleka amaka gaabwe
and, with hearts free of all earthly desires, ## era, n’emitima egyerekerezza okwegomba okw’ensi, 
spread out in search of the Promised Beloved. ## basaasaane olw’okunoonya Oyo Omwagalwa Eyasuubizibwa.
After the passing of Siyyid Kázim, ## Oluvannyuma lw’okufa kwa Siyyid Kázim,
a most distinguished student of his, Mullá Husayn, ## omu ku bayizi be eyali omututumufu ennyo,  erinnya lye nga ye Mullá Husayn,
went to a mosque and spent forty days in prayer and meditation, ## yagenda mu muzikiti n’amalayo ennaku amakumi ana mu kusaba n’okufumiitiriza,
during which he opened wide his heart to God's inspiration. ## mwe yawaayo omutima gwe gwonna eri okuluŋŋamizibwa kwa Katonda. 
Having completed these forty days, he left 'Iráq with two companions ## Oluvannyuma lw’okumalayo ennaku amakumi ana, yava mu Iraq ne banywanyi be babiri
and set out in search of the Promised One. ## ne bagenda okunoonya Oyo Eyasuubizibwa.
He went first to Búshihr. But he did not remain there long, ## Okusooka yagenda mu Búshihr. Naye eyo teyalwayo nnyo, 
for something seemed to pull him irresistibly northwards, ## kubanga yawulira nga waliwo ekyali kimusika ennyo okugenda mu mambuka,
and he soon departed for Shíráz. ## era mangu ddala n’agenda mu Shiráz.
Arriving at the gate of that city, ## Ng’atuuse ku wankaaki w’ekibuga ekyo,
he instructed his two companions to go directly ## n’alagira banywanyi be ababiri okugenda butereevu
to the mosque and remain there until his arrival. ## ku muzikiti  bamulinde eyo okutuusa ye lw’anaatuuka.
A few hours before sunset on that very day, ## Essaawa ntono ng’enjuba tennagolooba ku lunaku olwo lwennyini,
while walking outside the gate of the city, ## bwe yali nga atambula ebweru wa wankaaki w’ekibuga,
he met a youthful Personage Who welcomed him ## yasanga omuvubuka Oweekitiibwa eyamwaniriza
and invited him to His home to refresh himself  ## n’amuyita agende ewuwe ewaka okumuwa ku ky’okunywa n’okuwummula 
after his long and difficult journey. ## olw’okuva mu lugendo lwe olwali oluwanvu era oluzibu.
Mullá Husayn was deeply impressed by the gentle yet compelling manner ## Mullá Husayn yasanyusibwa era ne yeewuunya engeri ey’obukkakkamu
in which this extraordinary Youth spoke. ## ate nga ya maanyi omuvubuka ono owenjawulo gye yali ayogeramu.
He followed Him, and soon they arrived at the gate of a modest house. ## Yamugoberera, era mangu ddala ne batuuka ku nnyumba entonotono.
They entered the house and were seated in the upper room. ## Baayingira mu nju era ne batuula mu kisenge ekya waggulu.
The gracious Host ordered a water-jug to be brought ## Kamukyaza ono omulungi n’atumya amazzi
so that His guest could wash away the dust from his journey. ##  omugenyi we asobole okwenaazaako enfuufu y’olugendo oluwanvu.
Then, He Himself prepared tea and offered it to Mullá Husayn. ## Olwo ye kennyini n’afumba kyayi n’awa Mullá Husayn okunywa.
After these acts of hospitality, He began to speak with His guest. ##  Oluvannyuma lw’ebikolwa bino eby’okwaniriza era n’okubudaabuda omugenyi We, Yatandika okunyumya naye.
The details of that historic conversation were later told by Mullá Husayn: ## Ebisingawo ku mboozi eyo ey’ebyafaayo byayogerwa Mullá Husayn oluvannyuma:
It was about an hour after sunset ## Yali nga ssaawa emu oluvannyuma lw’enjuba okugwa
when my youthful Host began to converse with me. ## omuvubuka eyankyaza we yatandikira okunyumya nange.
'Whom, after Siyyid Kázim,' He asked me, ## Yambuuza nti, ‘Ani oluvannyuma lwa Siyyid Kázim,
'do you regard as his successor and your leader?' ## gwe mutwala ng’omusika we era omukulembeze wammwe?’
'At the hour of his death,' I replied, ## Namuddamu nti, ‘Nga anaatera okufa,
'our departed teacher insistently exhorted us to forsake our homes, ## omusomesa waffe omugenzi yatukuutiranga emirundi egy’omuddiriŋŋanwa okuleka amaka gaffe,
to scatter far and wide, in quest of the Promised Beloved. ## okusaasaana okumpi n’ewala, tunoonye Oyo Eyasuubizibwa Omwagalwa.
I have, accordingly, journeyed to Persia, have arisen to accomplish his will, ## Bwentyo nno ntambudde okuggya mu Buperusi okutuukiriza kye yayagala,
and am still engaged in my quest.' ## era nkyagenda mu maaso n’okunoonya kwange.
'Has your teacher,' He further inquired,'given you any detailed indications ## Yeeyongera n’ambuuza nti, ‘Omusomesa wammwe, yabawa ku bubonero
as to the distinguishing features of the Promised One?' ## mu bulambulukufu obulaga Oyo Eyasuubizibwa?’
'Yes,' I replied, 'He is of a pure lineage, ## Namuddamu nti, ‘Yee, Asibuka mu lulyo lwa bannabbi, 
is of illustrious descent, and of the seed of Fátimih. ## mu kika ekyatiikirivu ennyo era ekisibuka ku nsigo ya Fátimih.
As to His age, He is more than twenty and less than thirty. ## Ku bikwata ku myaka gye, Ye Oyo ali waggulu w’emyaka amakumi abiri ate nga tassukka asatu. 
He is endowed with innate knowledge. ## Alina amagezi agatali ga bulijjo era agenjawulo.
He is of medium height, abstains from smoking, and is free from bodily deficiency.' ##  Obuwanvu bwe bwa kigero, tafuweeta sigala, era omubiri gwe teguliiko kamogo konna’.
He paused for a while and then with vibrant voice declared: ## Yasiriikirira okumala akabanga era oluvannyuma mu ddoboozi ery’omwanguka n’alangirira nti,
'Behold, all these signs are manifest in Me!' ## ‘Laba, obubonero obwo bwonna bulabikira mu Nze!
He then considered each of the above-mentioned signs separately, 
and conclusively demonstrated that each ## Bwatyo n'afumiitiriza ku buli kabonero ku bwako
and all were applicable to His person. ## era n’alaga obukakafu nti bwonna bwali bulabikira mu bulamu Bwe bwennyini.
During that night, the Báb demonstrated to Mullá Husayn, ## Mu kiro ekyo, Báb yalaga Mullá Husayn,
with clear and unmistakable proofs, that He was the Promised Qá'im. ## mu ngeri ematiza era n’awa n’ebyokulabirako nga Ye bwe yali Omusuubize Qáim.
He revealed, with extraordinary rapidity, ## Yabikkula, mu bwangu obw’ensuso,
the first part of His commentary on the Súrih of Joseph, ## ekitundu ekisooka ekimwogerako mu Ssuula ya Yozefu, 
an important chapter of the Qur'án. ## ekitundu ekikulu ekisangibwa mu Kkulaani.
He then addressed Mullá Husayn in these words: ## Oluvannyuma n’agamba Mullá Husayn ebigambo bino:
O thou who art the first to believe in Me! ## Owange ggwe asoose okunzikiririzaamu!
Verily I say, I am the Báb, the Gate of God, ## Ddaladdala nkugamba nti, nze Báb, Omulyango gwa Katonda,
and thou art the Bábu'l-Báb, the gate of that Gate. ## era ggwe Bábu’l-Báb, omulyango gw’Omulyango ogwo.
Eighteen souls must, in the beginning, spontaneously and of their own accord, ## Emyoyo kkumi na munaana giteekwa, ku ntandikwa, nga tewali agibulidde era mu kwagala kwagyo,
accept Me and recognize the truth of My Revelation. ## gijja kunzikkiriza era gimanye obutuufu bw’Okubikkulirwa Kwange.
Unwarned and uninvited, each of these must seek independently to find Me. ## Nga tewali abatemezzaako n’okubayita bateekwa buli omu okunnoonya bokka na bokka basobole okunzuula.
And when their number is complete, ## Era omuwendo gwabwe bwegunnagwayo,
one of them must needs be chosen to accompany Me on My pilgrimage to Mecca and Medina. ## omu ku bo kiryetaagisa alondebwe okumperekerako mu kulamaga Nze kweŋŋenda okukola e Mecca ne Medina.
There I shall deliver the Message of God to the Sharif of Mecca. ## Eyo Nze naabuulira Obubaka bwa Katonda eri Sharif w’e Mecca.
I then shall return to Kúfih, where again, in the mosque of that holy city, ## Oluvannyuma, Nze ndikomawo e Kúfih, era eyo nate, mu muzikiti gw’ekibuga ekyo ekitukuvu,
I shall manifest His Cause. It is incumbent upon you not to divulge, ## Ndyolesa Enzikiriza Ye. Kikukakatako obutabuulirako
either to your companions or to any other soul, that which you have seen and heard. ## wadde mikwano gyo oba omuntu yenna ekyo ky’olabye era ne ky’owulidde.
This glorious Revelation filled Mullá Husayn's soul ## Okubikkulirwa kuno okw’ekitiibwa kwajjuza omwoyo gwa Mullá Husayn
with excitement and joy, with awe and wonder. ## okukyamuukirira n’essanyu eringi, ekiwuggwe n’okuwuniikirira.
How feeble and impotent, how dejected and timid, I had felt previously!" he later said. ## Oluvannyuma yagamba nti “Nga nnawotoka n’okugwamu amaanyi, nga nnajjula okutya, nga nnatintima ne nzijula ekiyongobero mu kusooka!
"Then I could neither write nor walk,  ## Olwo ne nsigala nga sisobola kuwandiika yadde okutambula, 
so tremulous were my hands and feet. ## okukankana okungi kwali kuwambye emikono gyange n’amagulu gange.
Now, however, the knowledge of His Revelation had galvanized my being. ## Naye kaakano, amagezi g’Okubikkulirwa Kwe byanzizaamu amaanyi mu mubiri.
I felt possessed of such courage and power ## Nnawulira nga nnina obuvumu n’amaanyi 
that were the world, all its peoples and its potentates, to rise against me, ## era singa ensi yonna n’abantu baayo bakirimaanyi baagezaako okuntambaala,
I would, alone and undaunted, withstand their onslaught. ## mu bwannamunigina bwange nandisobodde okwaŋŋanga obulumbaganyi bwabwe.
The universe seemed but a handful of dust in my grasp. ## Ensi yonna yandabikira nga olubatu lw’enfuufu mu mukono gyange.
I seemed to be the Voice of Gabriel personified, calling unto all mankind: ## Nnali nga eddoboozi lya Gaabuliyeeri erinjogereramu nga liyita abantu bonna nga ligamba nti:
'Awake, for, Lo! the morning Light has broken. ## Mugolokoke, kubanga laba! Ekitangaala eky’oku makya kyeyerudde.
Arise, for His Cause is made manifest. ## Muyimuke, kubanga Enzikiriza Ye emaze okwolesebwa.
The portal of His grace is open wide; ## Omulyango gw’ekisa Kye guguddwawo ddala;
enter therein, O peoples of the world! ## muyingire, Abange mmwe abantu b’omu nsi!
For He Who is your Promised One is come!' ## Kubanga Oyo Eyabasuubizibwa azze!’
The Declaration of the Báb took place on the eve of 23 May 1844. ## Okulangirira kwa Báb kwaliwo mu kiro ekyakeesa olwa 23 May 1844.
He was twenty five years old. ## Yalina emyaka abiri mu etaano egy’obukulu.
Many years later on the occasion of the anniversary of the Báb's Declaration, ## Oluvannyuma lw’emyaka mingi ku mukolo gw’okujjukira Okulangirira kwa Báb,
'Abdu'l-Bahá addressed a group of believers in the following words: ## `Abdu’l-Bahá yayogera ebigambo bino eri ekibinja ky’abakkiriza:
This is 23 May, the anniversary of the message and Declaration of the Báb. ## Luno lwe lwa 23 May, olunaku lw’obubaka n’Okulangirira kwa Báb. 
It is a blessed day and the dawn of manifestation, ## Lunaku lwa mukisa era amatulutulu g’okwolesebwa, 
for the appearance of the Báb was the early light of the true morn, ## ## kubanga okulabika kwa Báb kye kyali ekitangaala eky’oluberyeberye eky’amaliiri amatuufu,
it is a blessed day, the inception of the heavenly bounty, the beginning of the divine effulgence. ## lunaku lwa mukisa, ensibuko y’ebirabo okuva mu ggulu, entandikwa y’okwakaayakana okutukuvu.
On this day in 1844 the Báb was sent forth ## Ku lunaku luno mu mwaka 1844 Báb yasindikibwa
heralding and proclaiming the Kingdom of God, ## okubonesa n’okulangirira Obwakabaka bwa Katonda,
announcing the glad tidings of the coming of Bahá'u'lláh ## nga abunyisa amawulire amalungi ag’okujja kwa Bahá’u’llah
and withstanding the opposition of the whole Persian nation. ## era n’okwaŋŋanga okuwakanyizibwa kw’eggwanga lya Buperusi lyonna.

Mention the name of the holy person who was preparing ## Wandiika erinnya ly’omuntu omutuukirivu eyali ategeka
the way for the Báb's coming just before His Declaration. ## ekkubo ku lw’okujja kwa Báb nga Okulangirira kwe tekunnabaawo.
One of Siyyid Kázim's most distinguished students was ## Omu ku bayizi ba Siyyid Kázim abatutumufu ennyo yali
What did Mullá Husayn do after the passing of Siyyid Kázim? ## Mulla Husayn yakola ki oluvannyuma lw’okufa kwa Siyyid Kázim

Write four sentences, each of which includes at least two of the following words: ## Wandiika ennyiriri nnya nga buli lumu waakiri lulimu ebigambo bibiri ku bino wammanga:
Islám, Muslim, Qur'án, mosque, Medina, Mecca. ##  Obusiraamu, Omusiraamu, Kkulaani, omuzikiti, Medina, Mecca.
How did the Báb know that Mullá Husayn had arrived in Shíráz? ## Báb yamanya atya nti Mullá Husayn atuuse mu Shiráz? 
What questions did the Báb ask Mullá Husayn after they arrived at His home? ## Bibuuzo ki Báb bye yabuuza Mullá Husayn nga batuuse mu maka Ge?
What description had Siyyid Kázim given his students ## Byakulabirako ki Siyyid Kázim bye yali awadde abayizi be 
so that they would be able to recognize the Qá'im? ## bibasobozese okutegeererako Qàim?

Did the Báb possess the qualities that Mullá Husayn was searching for? ## Báb yali alina obubonero Mullá Husayn bwe yali anoonya?
What does the title "the Báb" mean? ## Ekitiibwa ky’erinnya Báb kitegeeza ki? 
What title did the Báb give to Mullá Husayn? ## Kitiibwa kya linnya ki Báb kye yawa Mullá Husayn?
What does this title mean? ## Ekitiibwa ky’erinnya lino kitegeeza ki?
What did the Báb tell Mullá Husayn would have to happen ## Kiki Báb kye yagamba Mullá Husayn kye yalina okutuukiriza
before He would openly proclaim His Cause? ## nga Báb tannalangirira bubaka bwe mu lujjude?
Mullá Husayn described in the following words ## Mullá Husayn yannyonnyola mu bigambo bino 
how he felt after having received the Báb's Revelation: ## engeri gye yawulira ng’amaze okutegeera okubikkulirwa kwa Báb: 
When did the Báb Declaration take place? ## Okulangirira kwa Báb kwaliwo ddi? 
How old was the Báb at the time of His Declaration ## Báb yalina emyaka emeka Okulangirira Kwe we kwabeererawo? 

After Mullá Husayn, seventeen other individuals sought ## Oluvannyuma lwa Mullá Husayn, abantu abalala kumi na musanvu baanoonya
and independently found their Heart's Desire, the Báb. ## era bokka ne bazuula Omwagalwa w’Omutima gwabwe, Báb.
Each was guided by God to recognize the truth of the newborn Revelation, ## Buli omu yaluŋŋamizibwa Katonda okutegeera amazima g’Okubikkulirwa okuggya,
some through visions or dreams, some through prayer, ## abamu nga bayita mu kwolesebwa mu birooto, abalala mu ssaala,
and others during moments of meditation. ## era n’abandi nga baali mu biseera ebyokufumiitiriza. 
All but one of these blessed souls attained the Báb's presence in Shíráz. ## Bonna bannamukisa bano baatuuka mu maaso ga Báb mu Shiráz okuggyako omu yekka.
The one who did not meet Him was a unique and talented woman called Táhirih. ## Oyo omu ataasobola kumusisinkana yali mukazi wa njawulo era ow’ekitone ayitibwa Tahirih. 
She came to know of the Báb through a dream, ## Yayolesebwa Báb ng’ayita mu kirooto
recognized Him as the Promised Beloved ## n’amutegeera ng’Omusuubize
and became a great promoter of His Cause. ## era ne yeewaayo okutwala mu maaso Enzikiriza Ye.
The eighteenth person to join the ranks of His followers ##  Ow’ekkumi n’omunaana eyasembayo okumanya Báb
was a twenty-two year old youth known as Quddús. ## yali muvubuka wa myaka abiri mu gumu ayitibwa Quddús.
Although young, Quddús possessed an exemplary character, ## Wadde nga yali muto, Quddús yalina empisa ezeegombebwa,
and courage and faith that few could equal. ## obuvumu n’okukkiriza abantu abatono ennyo kwe baali bayinza okwenkanankana.
These first believers, together with Mullá Husayn, ## Abakkiriza bano abaasooka wamu ne Mullá Husayn
were declared by the Báb as the eighteen "Letters of the Living". ## baakakasibwa Báb nga beebo ekkumi n’omunaana abayitibwa “Ennukuta z’Obulamu.”
They were His chosen apostles. ## Be baali abatume Be abalondemu.  
Soon after the number of the Letters of the Living was complete, ## Mangu ddala nga omuwendo gw’Ennukuta z’Obulamu gumaze okuwela,
the Báb called Mullá Husayn to His presence ## Báb yayita Mullá Husayn mu maaso Ge
and gave him the following instructions: ## n’amuwa ebiragiro bino wammanga:
The days of our companionship are approaching their end. ## Ennaku z’okubeeraŋŋana kwaffe zinaatera okutuuka ku nkomerero.
My Covenant with you is now accomplished. ## Endagaano yange naawe kaakano ekomekerezeddwa.
Gird up the loins of endeavor, and arise to diffuse My Cause. ## Weesibe ebimyu eby’okulafuubana, era oyimukireemu okubunyisa Enzikiriza Yange.
Be not dismayed at the sight of the degeneracy and perversity of this generation, ## Tonakuwala olw’ebikolwa n’empisa ensiiwuufu ez'omulembe guno,
for the Lord of the Covenant shall assuredly assist you. ## kubanga Mukama Oyo Owendagaano mu mazima ddala ajja kukuyamba.
Verily, He shall surround you with His loving protection, ## Ddaladdala ajja kuweetoolooza okwagala kw’obukuumi Bwe,
and shall lead you from victory to victory. ## era ajja kukukulembera okukutuusa ku buwanguzi obw’omudiriŋŋanwa.
Even as the cloud that rains its bounty upon the earth, ## Era ng’ekire bwe kitonnyesa enkuba ku nsi, 
traverse the land from end to end, ## n’eyita mu bifo okuva ku luuyi olumu okutuuka ku luuyi olulala,
and shower upon its people the blessings which the Almighty, ## era abantu baayo n’ebabunduggulako emikisa, Oyo Ayinza-byonna, 
in His mercy, has deigned to confer upon you. ## mu kisa Kye, naawe gy’akuteekeddeteekedde…  
In this pilgrimage upon which We are soon to embark, ## Mu kulamaga kuno kwe tugendako, 
We have chosen Quddús as Our companion. ## Ffe tulonze Quddús y’aba atuwerekerako. 
We have left you behind to face the onslaught of a fierce and relentless enemy. ## Tetugenze, naawe osigadde okwaŋŋanga obulumbaganyi bw’omulabe omukambwe era omukakanyavu.
Rest assured, however, that a bounty unspeakably glorious shall be conferred upon you. ##  Beera mukakafu nti, emikisa egy’ekitiibwa ekitayogerekeka gijja kukuweebwa.
Follow the course of your journey towards the north, ##  Ogoberere ekkubo ly’olugendo lwo ng'oyolekera amambuka, 
and visit on your way Isfáhán, Káshán, Qum, and Tihrán. ## era mu lugendo okyaleeko e Isfáhán, Kashan, Qum, ne Tihrán.
Beseech almighty Providence that He may graciously enable you ## Weegayirire Oyo Ayinza-byonna okukuyamba ku lw’ekisa Kye akusobozese 
to attain, in that capital, the seat of true sovereignty, ## okutuuka mu kibuga ekyo, okufuna entebbe y’obwakabaka bwennyini
and to enter the mansion of the Beloved. ## era n’okuyingira mu nnyumba y’Omwagalwa.
A secret lies hidden in that city. ## Waliwo ekyama ekikwekeddwa mu kibuga ekyo.
When made manifest, it shall turn the earth into paradise. ## Bwe kinaayolesebwa kijja kukyusa ensi eno kigifuule olusuku olw’okwesiima.
My hope is that you may partake of its grace and recognize its splendor. ## Nsuubira nti ojja kugabana ku kisa kyakyo era otegeere ekitiibwa kyakyo.

Having given Mullá Husayn instructions to go to Tihrán, ## Nga amalirizza okuwa Mullá Husayn ebiragiro eby’okugenda e Tihran, 
the Báb summoned the other Letters of the Living to His presence ## Báb yayita Ennukuta Ze ez’obulamu endala mu maaso Ge
and assigned to each one a special mission. ## era buli omu n’amuwa omulimu ogwenjawulo.
In His parting words to them, He called upon them ## Mu bigambo Bye nga abasiibula, yabasaba
to lay aside every earthly desire and scatter far and wide to proclaim His Cause. ##  okwerekereza okwegomba eby’ensi era basaasaane ebule n’ebweya nga balangirira Enzikiriza Ye.
"O My beloved friends!" He addressed them. ## Yabagamba nti, “Abange mmwe ab’emikwano abaagalwa!
You are the bearers of the name of God in this Day. ## Mmwe mulina erinnya lya Katonda mu lunaku luno.
It behooves each one of you to manifest the attributes of God, ## Kibagwanidde buli omu ku mmwe okulaga obubonero bwa Katonda,
and to exemplify by your deeds and words ## mu bikolwa ne mu bigambo
the signs of His righteousness, His power and glory." ## obubonero bw’obutuukirivu Bwe, amaanyi Ge n’ekitiibwa Kye.”
"Heed not your weaknesses and frailty," He assured them. ## Yabakakasa nti, “Temufaayo ku bunafu bwammwe n’obugayaavu.
Fix your gaze upon the invincible power of the Lord, your God, the Almighty. ## Mwekalirize nnyo amaanyi ga Mukama agatasobola kuzikirira, Katonda wammwe, Ayinza-byonna.
Arise in His name, put your trust wholly in Him, ## Mugolokoke mu linnya Lye, muteeke obwesigwa bwammwe bwonna mu Ye,
and be assured of ultimate victory." ## era mukakasibwe obuwanguzi obwenkomeredde.”8
 
In October 1844 the Báb, accompanied by Quddús, ## Mu October 1844 Báb, ng’awerekerwako Quddús,
set out on His pilgrimage to Mecca and Medina. ## yatandika olugendo Lwe olw’okulamaga e Mecca ne Medina.
These two cities, located in Arabia, are sacred for the followers of Islám. ## Ebibuga bino ebibiri, ebisangibwa mu Buwarabu, bitukuvu eri abagoberezi b’eddiini y’Ekiyiisiraamu.
To reach them, the Báb and His companion embarked on a vessel in Búshihr, ## &&&
which took them around the Arabian Peninsula ##
and landed them near Mecca about two months later. ## 
While in Mecca, the Báb wrote a letter to the Sharif of the city. ## Báb nga ali mu Mecca, yawandiikira Sharíf w’ekibuga ekyo ebbaluwa.
In that letter, He clearly explained His Mission ## Mu bbaluwa eyo, yannyonnyola bulungi Obubaka bwe 
and called upon the Sharif to accept His Cause. ## era n’asaba Sharíf akkirize Enzikiriza Ye.
But the Sharif, who was busy with his own affairs, ## Naye Sharíf eyali yeemalidde ennyo mu mirimu gye
failed to respond to the Divine Messenger. ## yalemererwa okwanukula Omubaka Omutukuvu.
From Mecca, the Báb went with Quddús to Medina, ## Bwe baava e Mecca, Báb n’omugoberezi we ne boolekera e Medina,
where the mortal remains of the Prophet Muhammad are enshrined. ## eyo nga we wagalamiziddwa omubiri gwa Nabbi Muhammed.
After visiting that holy city, ## Oluvannyuma lw’okukyala mu kibuga ekyo ekitukuvu,
they made their way back to Persia. ## baakwata ekkubo okuddayo mu Buperusi.
Arriving in Búshihr, the Báb summoned Quddús to His presence ## Bwe baatuuka mu Búshihr, Báb n’ayita Quddús mu maaso Ge
and with these words instructed him to proceed to Shíráz: ## era n’ebigambo bino n’amulagira okweyongerayo mu Shiráz:
"The days of your companionship with Me are drawing to a close. ## Ennaku ez’okubeera kwange naawe zinaatera okutuuka ku nkomerero. 
The hour of separation has struck, ## Essaawa ey’okwawukana Kwange naawe etuuse.
a separation which no reunion will follow except in the Kingdom of God. ## Okwawukana okutalina nsisinkano ndala okuggyako mu Bwakabaka bwa Katonda.
In the streets of Shíráz, indignities will be heaped upon you, ## Mu nguudo ze Shiráz, bagenda kukuwa nnamungi w’ebibonerezo,
and the severest injuries will afflict your body. ## era n’ebisago ebikyasinze okubeera eby’amaanyi bigenda kukutusibwako.
You will survive the ignominious behavior of your foes, ## Olivvuunuka ebikolwa eby’obukambwe eby’abalabe bo 
and will attain the presence of Him ## era olituuka mu maaso g’Oyo
who is the one object of our adoration and love. ##  Eyeegombebwa buli omu era omwagalwa waffe ffenna.
In His presence you will forget all the harm and disgrace that shall have befallen you.  ## Mu maaso Ge olyerabira obulabe bwonna n’ebikolobero ebiriba bikutuuseeko.
The hosts of the Unseen will hasten forth to assist you, ## Eggye ly’Oyo Atalabika liriyanguwa okukuyamba
and will proclaim to all the world your heroism and glory. ## era lirikulangirira eri ensi yonna olw’ obuzira bwo n’ekitiibwa kyo.
Yours will be the ineffable joy of quaffing the cup of martyrdom for His sake. ## Olibeera mu ssanyu eritayogerekeka ery’okunywera ku kikompe eky’okuttibwa ku lulwe Ye.
I, too, shall tread the path of sacrifice, ## Nange Nze Mwene, mu ngeri y’emu nditambulira mu kkubo ly’okwewaayo nga ssaddaaka,
and will join you in the realm of eternity. ## era tulisisinkana mu bwakabaka obutaggwawo.”9

What title did the Báb give to the first believers ## Kitiibwa kya linnya ki Báb kye yawa abagoberezi abasooka
who recognized Him as the Promised One? ## okumutegeera ng’Oyo Eyasuubizibwa?
How many were there? ## Baaliwo bameka?
Who was the first one to recognize the Báb? ## Ani eyasooka okutegeera Báb?
Who was the last Letter of the Living? ## Ani yasembayo mu Nnukuta ez’Obulamu?
How were the Letters of the Living guided ## Ennukuta z’Obulamu bano baaluŋŋamizibwa batya
to recognize the truth of the Báb's Revelation? ## okutegeera amazima g’Okubikkulirwa kwa Báb?
Which of the Letters of the Living did not attain the Báb's presence? ## Ani ku Nnukuta z’Obulamu bano ataasobola kutuuka mu maaso ga Báb?
Whom did the Báb choose to accompany Him on pilgrimage? ## Báb yalonda ani okumuwerekera mu kulamaga Kwe? 
Soon after the number of the Letters of the Living was complete, the Báb called ## Mangu ddala ng’omuwendo gw’Ennukuta z’Obulamu gumaze okuwera, Báb yayita
Mullá Husayn to His presence and gave him the following instructions: ## Mullá Husayn mu maaso Ge n’amugamba ebigambo bino:

What route did the Báb tell Mullá Husayn to take on his journey? ## Kkubo ki Báb lye yalagira Mullá Husayn okukwata mu lugendo lwe?
Memorize the following: ## Kwata bukusu ekyawandiikibwa kino wammanga:
"Beseech almighty Providence that He may graciously enable you to attain, ## Weegayirire Oyo Omugabirizi ayinza byonna olw’ekisa Kye akusobozese okutuuka
in that capital, the seat of true sovereignty, ## mu kibuga ekyo, ekitebe ky’obwakabaka obutuufu,
and to enter the mansion of the Beloved. ## era n’okuyingira mu nnyumba y’Omwagalwa.
A secret lies hidden in that city. ## Ekyama kikwekeddwa mu kibuga ekyo.
When made manifest, it shall turn the earth into paradise. ## Bwekinaabikkulwa, kirifuula ensi eno olusuku olutukuvu.
My hope is that you may partake of its grace and recognize its splendor. ## Essuubi lyange liri nti osobole okwetwalira ku mikisa gyakyo era n’okutegeera ebulungi bwakyo.
What secret was hidden in Tihrán? ## Kyama ki ekyali kikwekeddwa mu Tihrán?
After directing Mullá Husayn to go to Tihrán, ## Bwe yamaliriza okulagira Mullá Husayn okugenda mu Tihrán,
what instructions did the Báb give to the other Letters of the Living? ## biragiro ki ebirala Báb bye yawa Ennukuta z’Obulamu abalala? 
When did the Báb set out on His pilgrimage? ## Báb yasitula ddi okugenda mu kulamaga Kwe?
To what cities did the Báb go on His pilgrimage? ## Báb yagenda mu bibuga ki mu kulamaga Kwe?
To whom did He write in Mecca? ## Yawandiikira ani nga ali e Mecca?
Why is Medina a holy city for Muslims? ## Lwaki Medina kibuga kitukuvu eri Abayiisiramu? 
What does the word "enshrined" mean? ## Ekigambo “awagalamiziddwa” kitegeeza ki?
In the space below, write what the Báb told Quddús when they reached Búshihr. ## Mu bbanga lino wammanga, wandiika Báb bye yagamba Quddús nga batuuse e Búshihr.
Whom did the Báb promise Quddus he would meet? ##Ani Báb gwe yasuubiza Quddús nti alimusisinkana? 
 
In Shíráz, Quddús began teaching the new Message with great fervor. ## Mu Shiráz, Quddús yatanula okusomesa obubaka obuggya n’essanyu lingi.
But soon he faced opposition from the Islamic clergy and the governor of the province. ## Naye waayita mbale yafuna okuwakanyizibwa okuva mu bakabona b’eddiini y’Abayiisiraamu ne gavana w’ekitundu.
The governor, a cruel and wicked man, ordered ## Gavana, eyali omusajja omukambwe era omwonoonyi, olwo n’alagira nti
the arrest of Quddús and one of his companions. ## Quddús ne munywanyi we omu bakwatibwe.
He commanded that their beards should be burned, ## Yalagira ebirevu byabwe byokebwe,
that their noses be pierced with a hole through which a cord be passed, ## ennyindo zaabwe ziwummulwemu ebituli bayiseemu omuguwa,
and that with this cord they should be led through the streets for all to see. ## era nga omuguwa ogwo guli mu nnyindo, bakuŋŋunguzibwe okuyita mu kibuga abantu babeerolere.
"It will be an object lesson to the people of Shíráz," was the decree of the governor, ## Kye kyali ekiragiro kya Gavana nti, “Kijja kuba kya kuyiga eri abantu b’omu Shiráz,
"who will know what the penalty of heresy will be. ## banaamanya ekibonerezo ekyokuwa abantu enzikiriza etakkiriziganya na ddiini yaffe.
After suffering these indignities, ## Oluvannyuma lw’okutulugunyizibwa kuno,
Quddús and his companion were expelled from the city, ##  Quddús ne munywanyi we baagobebwa mu kibuga,
being warned they would be put to death if they attempted to return. ## nga balabulwa nti baali baakuttibwa singa kabatanda ne baddayo.
By their suffering, these two heroic souls earned ## Ku lw’okubonaabona kwabwe, emyoyo gino ebiri gyewangulira
the honor of having been the first to be persecuted in Persia ## ekitiibwa ky’okubeera abaasookera ddala okutulugunyizibwa mu bu Perusi
for the sake of their new Faith. ## olw’Enzikiriza yaabwe empya.
'Abdu'l-Bahá has referred to the thousands who were later persecuted ## 'Abdu'l-Bahá ayogera ku nkumi n’enkumi abaatulugunyizibwa oluvannyuma
in the path of their Beloved, the Báb, in these words: ## mu kkubo ly’Omwagalwa waabwe, Báb, mu bigambo bino:
". . . they suffered the most grievous difficulties  ## … baagumira okubonyaabonyezebwa mu bugubi obungi ennyo
and severe ordeals. ## era n’ebikolwa eby’obukambwe ebyabakolebwako.
They withstood the tests with wonderful power and sublime heroism. ## Baagumira okugezesebwa n’amaanyi ag’ekitalo era n’obuvumu obw’ekitiibwa.
Thousands were cast into prison, punished, persecuted and martyred. ## Enkumi n’enkumi baggalirwa mu makomera, baabonerezebwa, bayigganyizibwa, era battibwa.
Their homes were pillaged and destroyed, their possessions confiscated. ## Amaka gaabwe gaanyagibwa era ne gasaanyizibwawo, ebintu byabwe ne biwambibwa.
They sacrificed their lives most willingly ## Baawaayo obulamu bwabwe n'essanyu era baagalira
and remained unshaken in their faith to the very end. ##  era ne basigala nga banyweevu mu kukkiriza kwabwe okutuukira ddala ku nkomerero.
Those wonderful souls are the lamps of God, ## Emyoyo egyo egy’ekyewuunyo ze ttabaaza za Katonda,
the stars of sanctity shining gloriously ## emmunyeenye z’obutuukirivu ezaakira mu kitiibwa
from the eternal horizon of the will of God. ## okuva ku lukungirizi olw’olubeerera ku lw’okwagala kwa Katonda.
Having ordered so unjust a punishment to be given to Quddús and His compamon, ## Bwe yali amalirizza okulagira ekibonerezo ekitaali kya bwenkanya n’akamu okuweebwa Quddús ne munne,
the governor turned his anger towards the Báb. ## gavana obusungu bwe yabwolekeza Báb.
He sent his guards on horseback to Búshihr with instructions ## Yatuma abakuumi ab’embalaasi okugenda e Bushirih n’ebiragiro
to arrest Him and to brmg Him in chains to Shíráz. ## eby’okumukwata era bamuleete mu kibuga Shiráz nga bamusibye enjegere.
In the meantime, the Báb had left Búshihr for Shíráz. ## Mu kiseera ekyo Báb yali avudde mu Bushihr nga ayolekedde Shiráz.
It was in the wilderness between these two cities ## Waaliwo ekibira kinene nnyo wakati w’ebibuga bino ebibiri 
that the mounted escort met Him. ## era abajaasi abaali ku mbalaasi mwe baamusisinkana. &&& Yali mu kifo eky’esuuliridde mu makkati g’ebibuga bino ebibiri, abakuumi ku mbalaasi we baamusisinkanira.
Much later, the leader of the escort told the story of that encounter: ## Oluvannyuma ennyo, akulira abakuumi y’anyumya ku nsisinkano eyo:
     
"As we approached him, he saluted us and inquired as to our destination. ## Bwe twamutuukirira yatwaniriza era natubuuza gye twali tulaga.
I thought It best to conceal from him the truth, ## Nnalowooza nti ekyali kisinga kwe kumukweka amazima,
and replied that in this vicinity ## era nnamuddamu nti mu kitundu kino
we had been commanded by the governor to conduct a certain inquiry. ## gavana mwe yatulagidde okubaako ne kye tunoonyerezaamu.
He smilingly observed: 'The governor has sent you to arrest Me. ## Nga bw’amwenyaamu n’atugamba nti; ‘Gavana y’abatumye okunwata Nze.
Here am I; do with Me as you please. ## Nzuuno; munkole nga mwagala.
By coming out to meet you, I have curtailed the length of your march, ## Okujja Nze mbasisinkane, nkendeezezza olugendo lwammwe
and have made it easier for you to find Me.' ## era mbanguyirizza okuzuula wa Nze wendi.’
I was startled by his remarks ## Nnawulira nga nkubiddwa entiisa olw’ebigambo bye
and marveled at his candor and straightforwardness. ## era ne mwewuunya okwogera kaati bwatyo nga talumye mu bigambo.
I could not explain, however, his readiness to subject himself, ## Naye nno nnali sisobola kunnyonnyola ngeri gye yali omwetegefu okwewaayo Ye kennyini,
of his own accord, to the severe discipline of government officials, ##  nga yeeyagalidde, okubonerezebwa abakungu ba gavumenti
and to risk thereby his own life and safety. ## n’okuteeka obulamu Bwe n’obukuumi Bwe mu matigga.
I tried to ignore him, and was preparing to leave, ## Nnagezaako okumwewala, era nnali nteekateeka okugenda,
when he approached me and said: 'I swear by the righteousness of Him who created man, ## n’antuukirira n’agamba nti: ‘Ndayira ku lw’obutukirivu bw’Oyo eyatonda omuntu,
distinguished him from among the rest of His creatures, ## n’amwawula okuva ku bitonde ebirala,
and caused his heart to be made the seat of His sovereignty and knowledge, ## era naafuula omutima gwe okubeera nnamulondo y’obwakabaka n’amagezi Ge,
that all My life I have uttered no word but the truth, ## nti mu bulamu bwange bwonna, Nze siyogerangako kigambo kirala wabula amazima,
and had no other desire except the welfare and advancement of My fellow-men. ## era Nze seegoombangako kintu kirala kyonna okuggyako obulungi bw’embeera n’enkulaakulana y’abantu-banange.
I have disdained My own ease ## Nze nfeebezza obulungi bw’obulamu bwange
and have avoided being the cause of pain or sorrow to anyone. ## era ne nneewala okubeera ensibuko y’obulumi n’okubonaabona kw’omuntu yenna.
I know that you are seeking Me. ## Nkimanyi nti muli mu kunnoonya Nze.
I prefer to deliver Myself into your hands, ## Nze ndaba okwewaayo mu mikono gyammwe
rather than subject you and your companions to unnecessary annoyance for My sake.' ## kisingako okukuteeka ggwe ne banno mu busungu obutalina makulu ku lwange Nze.’ 
These words moved me profoundly. ## Ebigambo bino byannyingira nnyo munda mu mutima.
I instinctively dismounted from my horse, ## Nneesanga bwesanzi nga mbuuse okuva ku mbalaasi yange
and, kissing his stirrups, addressed him in these words: ## era ne nnywegera ebigere bye, ne mugamba ebigambo bino:
'O light of the eyes of the Prophet of God! ## ‘Ayi Ggwe ekitangaala ky’amaaso g’Omubaka wa Katonda!
I adjure you, by Him who has created you and endowed you with such loftiness and power, ## Nkwegayiridde, ku lw’Oyo eyakutonda n’okukuwa obukulu Bwo n’amaanyi,
to grant my request and to answer my prayer. ## okkirize okusaba kwange era oddemu essaala yange.
I beseech you to escape from this place and to flee ## Nkusaba otoloke okuva mu kitundu kino era odduke
from the ruthless and despicable governor of this province. ## okuva mu maaso ga gavana w’ekitundu kino atalina kisa.
I dread his machinations against you; ## Ntidde obulabe bw’ateekateeka okukutuusaako;
I rebel at the idea of being made the instrument ## nnina okwennyamira kungi bwe ndowooza ku ky’okukozesebwa okutuukiriza
of his malignant designs against ## enteekateeka ze envundu 
so innocent and noble a descendant of the Prophet of God. . ' ## eri Omuntu atalina musango era omulangira asibuka mu lunyiriri lwa Nnabbi wa Katonda …’
To my earnest entreaty he gave this answer: ## Ku lw’okwegayirira kwange okwali okungi kino kye yaddamu:
'May the Lord your God requite you for your magnanimity and noble intention. ## ‘Mukama Katonda wo asaana akuwe empeera olw’ekisa kyo n’ebigendererwa byo ebirungi.
No one knows the mystery of My Cause; ## Tewali n’omu amanyi ebikisikiddwa eby’Enzikiriza Yange;
no one can fathom its secrets. ## tewali n’omu ayinza kutegeera byama byayo.
Never will I turn My face away from the decree of God. ## Tewaliba kiseera kyonna mwe nnyinza kukyusa bwenyi bwange Nze okuva ku biragiro bya Katonda.
He alone is My sure Stronghold, My Stay and My Refuge. ## Ye yekka, kye Kigo Kyange kye nkakasa, Okubeerawo kwange era Ekkiddukiro yange Nze.
Until My last hour is at hand, none dare assail Me, ## Okutuusiza ddala ku ssaawa Yange envannyuma, tewali ayinza kwetantala kunnumba,
none can frustrate the plan of the Almighty. ## tewali asobola kulemesa enteekateeka y’Oyo Ayinza-byonna.
And when My hour is come, how great will be My joy ## Era essaawa yange bw’eneetuuka, naasanyuka nnyo Nze
to quaff the cup of martyrdom in His name! ## okwekatankira ekikompe ky’okusaddaakibwa mu linnya Lye!
Here am I; deliver Me into the hands of your master. ## Nzuuno, ntwala mu mikono gya mukama wo.
Be not afraid, for no one will blame you.' ## Teweeraliikirira, tewali n’omu ajja kukunenya.’
I bowed my consent and carried out his desire. ## Nnakkiriza okusaba kwe era ne mutwala nga Ye bwe yayagala.
The Báb immediately continued His journey to Shíráz. ## Báb yatandika mangu ago yeeyongerayo mu lugendo Lwe olw’okumutuusa e Shiráz.
Free and without chains, He went before His guards, ## Mu ddembe era nga tali mu njegere, Yatambuliranga mu maaso g’abakuumi Be,
who followed Him respectfully. ## abamuvangako emabega mu ngeri eweesa ekitiibwa.
By the magic of His words, He had disarmed their hostility ## Nga akozesa amaanyi g’ebigambo Bye Ye yasobola okubambulako obukambwe bwabwe
and had changed their pride and arrogance into humility and love. ## era n’akyusa amalala gaabwe n’okwekulumbaza n’abifuula obuwombeefu n’omukwano.
Arriving in Shíráz, the Báb was brought before the governor, ## Nga batuuse mu Shiráz, Báb yatwalibwa mu maaso ga gavana
who treated Him with shameful cruelty. ## ey’amuyisa mu ngeri ey’obukambwe era eswaza.
He publicly rebuked and criticized the Báb. ## Yamuvuma n’okumukolokota mu lujjudde.
He then released Him into the custody of His uncle. ## Oluvannyuma yamuteeka mu mikono gya kojjaawe eyamukuza.
Although the Báb was allowed to return to His home, His freedom was restricted. ## Newakubadde Báb yakkirizibwa okudda mu maka Ge, eddembe Lye lyakugirwa.
Only the members of His family and a few others were permitted to see Him. ## Ab’omu maka Ge n’abantu abalala abatonotono bokka be baali bakkirizibwa okumulaba.
Yet, over the months that followed, ## Naye era, mu myezi egyaddirira,
in spite of attempts by the governor and the clergy to put an end to His influence, ## newakubadde gavana ne bakabona baagezaako nnyo okusaanyawo Enzikiriza ya Báb,
the number of His followers rapidly increased. ## abagoberezi Be beeyongeranga bungi buli lukya.
The fame of the Báb soon became so great ## Olw’obwatiikirivu bwa Báb mu kaseera akatono ennyo,
that the King sent one of his most trusted and knowledgeable scholars ## kyasikirirza Kabaka okusindika omu ku bayivu eyali omugezi, gwe yali asingira ddala okwesiga,
to Shíráz in order to investigate the situation. ## e Shiráz, anoonyereze ku mbeera nga bwe yali.
A guest in the home of the governor himself, ## Omuyivu eyali omugenyi mu maka ga gavana yennyini,
the scholar, who would later be known as Vahíd, met with the Báb on three occasions. ## oluvannyuma eyamanyibwa nga Vahíd, yasisinkana Báb emirundi esatu. 
Determined each time to refute the arguments of the Báb, ## Newakubadde yali mumalirivu buli mulundi okuwakanya endowooza ya Báb,
he grew increasingly awed by His knowledge, eloquence, and wisdom. ## yagendanga yeeyongera okwewuunnya olw’obumanyi Bwe, ennambulula Ye ey’ensonga, n’amagezi Ge.
In the third meeting Vahíd became utterly convinced of the Youth's divine Station. ## Bwe yasisinkana Báb omulundi ogwokusatu, yakakasiza ddala obutukuvu bw’Ekifo ky’Omuvubuka Ono.
Later, referring to his meetings with the Báb, ## Oluvannyuma, ng’ayogera ku nsisinkano ze ne Báb,
Vahíd explained that he felt as "lowly as the dust beneath His feet." ## Vahíd yannyonnyola nti ye mu bulamu bwe yali awulira nga “owa wansi ennyo ng’enfuufu eri wansi w’ebigere Bye.”
Vahíd immediately sent a written report to the King's court ## Amangu ddala Vahíd yaweereza okunoonyereza kwe mu buwandiike eri Kabaka,
and left Shíráz at the instructions of the Báb. ## ng’agoberera ebiragiro bya Báb, olwo n’alyoka ava e Shíráz.
From that day forward, he dedicated his energies to the promotion of His Cause ## Okuviira ddala ku lunaku olwo, yaweerayo ddala amaanyi ge gonna okutumbula Enzikiriza ya Báb
and eventually laid down his life in the path of his Beloved. ## era oluvannyuma lwa byonna, yawaayo obulamu bwe nga saddaaka mu kkubo ly’Omwagalwa we.
With the Báb's rising power and fame, ## Báb bwe yeeyongera amaanyi n’okwatiikirira,
the governor's anger grew and he again ordered His arrest. ## gavana obusungu bwalinnya era n’addamu okulagira okukwatibwa Kwe.
This time the governor intended to put the Báb to death. ## Ku mulundi guno gavana yalina ekigenderewa eky’okutta Báb.
But, on the very night of His arrest, a plague broke out in Shíráz ## Naye nno, mu kiro kyennyini ekyali eky’okukwatibwa Kwe, kawumpuli n’azinda ekibuga Shiráz
and the entire city was thrown into a state of panic. ## era ekibuga kyonna ne kibuutikirwa entiisa.
Within a few hours, over a hundred people had died from the dreaded disease. ## Mu ssaawa entono nnyo, abantu abasukka mu kikumi baali bamaze okufa olw’obulwadde obwo obw’entiisa.
A police official, whose son was miraculously cured by the Báb, ## Omukungu wa poliisi, Báb gwe yawonyeza omwana we mu ngeri eyewuunyisa,
recognized the Hand of God in the outbreak of this plague ## yalabira ddala Omukono gwa Katonda mu kubalukawo kw’obulwadde buno,
and pleaded with the governor to release the Báb. ## era n’alaajanira gavana asumulule Báb.
The governor, fearing for the lives of his family and the inhabitants of the city, ## Gavana, olw’okweraliikirira obulamu bw’abantu ab’omu makaage, &&&
accepted on condition that the Báb would leave Shíráz. ## yakkiriza naye ku kakwakkulizo nti Báb alina okuva mu kibuga Shíráz.
In the fall of 1846 the Báb departed for Isfáhán, a city north of Shíráz. ## Mu biseera ebya ttoggo w’omwaka 1846 Báb yasitula okugenda mu Isfáhán, ekibuga ekisangibwa mu mambuka ga Shiráz.
As He said farewell to His uncle, He told him: ## Bwe yali ng’asiibula kojjaawe, Ye yamugamba nti:
"I will again meet you amid the mountains of Ádhirbáyján, ## “Ŋŋenda kuddamu okukusisinkana wakati mu nsozi z’Ádhirbáyján,
from whence I will send you forth to obtain the crown of martyrdom. ## eyo gye ndiyima okukusindika ogende ofune engule y’okuttibwa ng’omujulizi.
I Myself will follow you, together with one of My loyal disciples, ## Nange Nze kennyini ndikukugoberera, wamu n’omu ku bagoberezi Bange omwesigwa,
and will join you in the realm of eternity. ## tulibeegattako mu bwakabaka obutaggwawo.
What did Quddús do when he arrived in Shíráz? ## Quddús yakola ki bwe yatuuka mu Shíráz? 
Who opposed Quddús when he began to teach the new Faith in Shíráz? ## Baani abaawakanya Quddús ng’atandise okuyigiriza enzikiriza empya mu Shíráz? 
What does 'clergy' mean? ## Ekigambo ‘kabona’ kitegeeza ki? 
What words describe the character of the governor? ## Bigambo ki ebinnyonnyola empisa za gavana? 
What does the word "heresy" mean? ## “Enzikiriza etakiriziganya na ddiini” kitegeeza ki? 
What was the Báb doing when the guards met Him? ## Báb yakola ki abakuumi bwe bamusangira? 
How did the Báb disarm the hostility of His guards? ## Báb yasobola atya okwambula abasirikale obukambwe bwabwe?
How did the Báb arrive in Shíráz? ## Báb yatuuka atya mu Shiráz?
How did the governor treat the Báb? ## Gavana yayisa atya Báb?
What actions did the governor take against the Báb? ## Bikolwa ki gavana bye yakola okugezaako okulemesa Báb? 
What made the governor finally release the Báb ## Kiki ekyawliriza gavana okusumulula Báb 
and allow Him to leave Shíráz? ## era n’okumukkiriza okuva mu Shiráz?
Where did the Báb go when He left Shíráz? ## Báb yalaga wa ng’avudde mu Shiráz?
When did He make this journey? ## Yatandika ddi olugendo luno?
What did the Báb tell His uncle when He said farewell to him? ## Báb yagamba ki kojjaawe bwe yali nga amusiibula?
Pretend you are the leader of the mounted escort ## Weefuule ng’omuduumizi w’abakuumi abali ku mbalaasi,
and, with the help of your tutor, ## era ng’oyambibwako omuluŋŋamya wammwe,
tell the story of your encounter with the Báb to the other members of your group. ## nyumiza banno mu kibinja kyo emboozi y’ensisinkana gye walina ne Báb.
You should be sure to use the necessary drama and emotion in doing so. ## Osaana okakase nti okozesa katemba eyeetagisa n’embeera ng’eyo eyaliwo.

As the Báb neared the city of Isfáhán, ## Báb bwe yali ng’anaatera okutuuka mu Isfáhán,
He wrote a letter to the governor of that province requesting him ## yawandiikira gavana w’ekitundu ekyo nga amusaba
to appoint the place where He should live. ## amufunire ekifo Ye we yali aw’okubeera.
Unlike the governor in Shíráz, this governor was a pure-hearted and just man. ## Obutafaananako ne gavana wa Shiráz, ono gavana ye yalina omutima omulungi era nga mwenkanya.
He was so moved by the courtesy and style of the Báb's letter ## Yakwatibwako nnyo olw’eggonjebwa lya Báb n’obulungi bw’ebbaluwa Ye,
that he instructed the highest religious official of the province ## kye yava alagira omukungu w’eddiini eyali singira ddala obukulu mu ssaza eryo
to receive the Báb in his home and to give Him a warm and generous reception.## okwaniriza Báb mu maka ge era n’essanyu amuwe buli kye yali yetaaga.
During the Báb's stay in Isfáhán, ## Ebbanga lyonna Báb lye yamala mu Isfáhán,
His fame gradually spread throughout the entire city. ## obwatiikirivu Bwe mpolampola bwabuna ekibuga kyonna.
Crowds of people came to see Him every day and listen to His words of wisdom. ## Enkuyanja y’abantu yajjanga buli lunaku okumulaba n’okuwuliriza ebigambo Bye eby’amagezi.
But the Báb's growing popularity aroused the jealousy of the clergy of the city, ## Naye ettutumu lya Báb eryali ligenda lyeyongera ly’aleetawo obuggya mu bakabona abaali mu kibuga ekyo,
who were afraid of losing their own position and power. ## abaali batidde nti bandifiirwa obukulu bwabwe n’obuyinza.
They began to spread rumors about the Báb, ## Baatandika okusaasaanya eŋŋambo ezisiiga Báb enziro,
hoping to excite suspicion against Him. ## nga basuubira abantu okutandika okumwekengera.
When this failed, they devised a plan to do away with Him. ##  Kino bwe kyagaana ne baluka olukwe olw’okumutta.
The governor, aware of the clergy's schemes against the Báb, ## Gavana bwe yategeera ku lukwe lwa bakabona,
decided it would be best to have Him come and stay In his own home. ## yasalawo nti kyali kisingako okumuleeta Ye abeere mu maka ge.
There, during hours spent in conversation with the Báb, ## Ebiseera bye baamala nga banyumya ne Báb,
the governor gradually came to understand the greatness of His Revelation. ## gavana yategeerera ddala obukulu bw’okubikkulirwa Kwe.
One day, while seated with the Báb in the garden of his home, ## Lwali lumu, bwe baali nga batudde wabweru w’ennyumba ye,
the governor addressed Him in these words: ## gavana yagamba Báb ebigambo bino:
'The almighty Giver has endowed me with great riches. ## Oyo Omugabi ayinza-byonna angemulidde eby’obugagga bingi.
I know not how best to use them. ## Simanyi bulungi  ngeri esinga gye nnyinza okubikozesaamu.
Now that I have, by the aid of God, been led to recognize this Revelation, ## Kaakano nga bwe nnuŋŋamiziddwa okutegeera Okubikkulirwa kuno ku lw’okubeerwa kwa Katonda,
it is my ardent desire to consecrate all my possessions ## okwegomba kwange okungi ennyo kwe kuwonga ebyange byonna
to the furtherance of its interests and the spread of its fame. ## ku lw’okutumbula ebigendererwa byakwo n’okubunyisa ettutumu lyakwo.
It is my intention to proceed, by Your leave, to Tihrán, ## Ekigendererwa kyange kwe kweyongerayo, nkwegayirira Ggwe, e Tihrán,
and to do my best to win to this Cause the King, ## era nkole kyonna ekisoboka okwagazisa Kabaka Enzikiriza eno
whose confidence in me is firm and unshaken. ## kubanga obwesige bw’alina mu nze bw'amaanyi era tebubuusibwabuusibwa.”14
To this outpouring of love and devotion, the Báb replied: ## Olw’ebigambo bino ebijjudde omukwano n’obwesigwa, Báb yaddamu bwati:
May God requite you for your noble intentions. ## Nsaba Katonda akuwe empeera olw’ebigendererwa byo ebirungi.
So lofty a purpose is to Me even more precious than the act itself. ## Ekigendererwa kino ekikulu ennyo kya muwendo nnyo eri Nze n’okusinga ekikolwa kyennyini.
Your days and Mine are numbered, however; ## Ennaku zo n’ezange Nze zibalirwa ku ngalo;
they are too short to enable Me to witness, ## ntono nnyo onkunsobozesa Nze okubeerawo okulaba,
and allow you to achieve, the realization of your hopes. ## era naawe okukusobozesa okutuukiriza, ebigendererwa byo.
Not by the means which you fondly imagine ## Si mu ngeri ng’ezo z’olowooza nti
will an almighty Providence accomplish the triumph of His Faith. ## Katonda Ayinza-byonna mw’agenda okuyisa obuwanguzi bw’Enzikiriza Ye.
Through the poor and lowly of this land, ## Ng’ayita mu banaku n’abanyigirizibwa mu nsi eno,
by the blood which these shall have shed in His path, ## olw’omusaayi gwe baliba bayiye mu kkubo Lye,
will the omnipotent Sovereign ensure the preservation ## Kabaka Ayinza-byonna mw’agenda okuyita okukuuma
and consolidate the foundation of His Cause. ## n’okunyweza omusingi gw’Enzikiriza Ye.
That same God will, in the world to come, ## Katonda oyo y’Omu, mu nsi egenda okujja,
place upon your head the crown of immortal glory, ## alinaanika ku mutwe gwo engule ey’ekitiibwa ekitakoma,
and will shower upon you His inestimable blessings. ## era alikubunduggulako emikisa Gye egitabalika.
Of the span of your earthly life there remain only three months and nine days, ## Mu kiseera ky’obulamu bwo obw’oku nsi osigazzaayo emyezi esatu n’ennaku mwenda zokka.
after which you shall, with faith and certitude, hasten to your eternal abode. ## Oluvannyuma lwazo, mu kukkiriza n’obukakafu, oliyanguwa okutuuka mu nnyumba yo ey’olubeerera.”
Three months and nine days later the governor passed away, ## Oluvannyuma lw’emyezi esatu n’ennaku mwenda gavana yafa,
exactly as the Báb had foretold. ## mazima ddala nga Báb bwe yali yalagula.
A few days after his death, his successor sent a message to the King in Tihrán ##  Ennaku ntonotono ng’amaze okufa, omusika we yasindika obubaka mu Tihrán ewa Kabaka 
asking him what he should do with the Báb. ##  ng’amubuuza kiki kyaba akolera Báb.
The King ordered him to send the Báb in disguise to the capital, ## Kabaka yamulagira okuweereza Báb mu kibuga ekikulu ng’amukwese abantu baleme okumulaba,
where the King intended to meet Him. ## eyo Kabaka gye yali ateeseteese okumusisinkanira.
Thus, in the company of a mounted escort, ## Bwatyo ng’awerekerwako abakuumi abaali ku mbalaasi,
the Báb began His journey to Tihrán. ## Báb yatandika olugendo Lwe okugenda mu kibuga Tihrán.

To whom did the Báb write as He approached the city of Isfáhán? ## Ani Báb gwe yawandiikira ebbaluwa nga ali kumpi okutuuka mu kibuga kya Isfáhán? 
What instructions did the governor give to the highest religious official of the province? ## Biragiro ki Gavana bye yawa omukungu w’eddiini eyali asingira ddala obukulu mu ssaza eryo? 
What made the clergy of Isfáhán jealous? ##  Kiki ekyaleetera bakabona mu Isfáhán okukwatibwa obuggya? What di the governor do to protect the Báb against the schemes of the clergy? ## Gavana yakola ki okutaasa Báb enkwe za bakabona?
One day, while seated with the Báb in the garden of his home, ## Olunaku lumu, bwe yali nga atudde ne Báb wabweru w’ennyumba ye, 
the governor addressed Him in these words: ## gavana yagamba Báb ebigambo bino:
How did the Báb respond to the governor's offer? ## Báb yayanukula atya okusaba kwa gavana? 
By what means did the Báb say His Faith would spread? ## Ngeri ki Báb gye yagamba Enzikiriza Ye gye yali egenda okubunyisibwamu? 
What orders did the King give to the governor's successor? ## Biragiro ki Kabaka bye yawa omusika wa gavana? 
The Prime Minister of Persia at that time  ## Katikkiro wa Buperusi mu kiseera ekyo
was a selfish and incompetent man. ## yali yeelowoozaako yekka ate nga talina busobozi mu nkola y’emirimu.
He was afraid that, if the Báb came to Tihrán and met the King, ## Yatya nti, singa Báb ajja mu Tihrán n’asisinkana Kabaka,
he would lose his own position and power. ## yali ayinza okuggibwako ekifo kye era n’obuyinza bwe.
Therefore, he convinced the King to change his orders ## Noolwekyo, yasendasenda Kabaka okukyusa ebiragiro bye
and send the Báb to the province of Ádhirbáyján in the northwest of the country. ## era asindike Báb mu kitundu ekiyitibwa Ádhirbáyján mu bukiika kkono bw'ebugwanjuba obw’ensi eyo.
When the Báb arrived at Tabríz, the capital of the province, ## Báb bwe yatuuka mu Tabríz, ekibuga ekikulu eky’ekitundu ekyo,
He was taken to one of the main houses of the city, where He was to be confined. ## yatwalibwa mu kimu ku bizimbe ebikulu mu kibuga, mwe yalina okukuumirwa.
A detachment of soldiers guarded the entrance of the house. ## Ekibinja ky’abasirikale kye kyakuumanga wankaaki w’ennyumba.
No one was permitted to see Him, except two of His followers. ## Tewali muntu n’omu eyali akkirizibwa okumulabako Ye, okuggyako ababiri ku bagoberezi Be.
The people of the city were warned that whoever tried ## Abantu b’omukibuga baalabulwa nti oyo yenna anaagezaako
to meet the Báb would be thrown into prison and all his possessions would be taken away. ## okusisinkana Báb yali wa kusibibwa mu kkomera era n’ebintu bye byonna biwambibwe.
     
The Báb stayed in Tabríz for a short time ## Báb yamala mu Tabríz akaseera katono oluvannyuma
and was then transferred to the fortress of Máh-Kú, ## era bwatyo n’asengulwa okudda mu bbugwe owe Mah-Kú,
situated in the mountains of Ádhirbáyján far away from large cities and towns. ## asangibwa mu nsozi z’Ádhirbáyján eziri ewala ennyo okuva ku bibuga ebinene n’ebitono.
The people of this region belong to a different sect of Islám, ## Abantu b’omu kitundu kino bakkiririza mu kiwayi ky’Abayiisiraamu ekyenjawulo,
one which has many disagreements with the sect that the majority of the population follows. ## ekyo ekitakkiriziganya na kiwayi abantu abasinga obungi kye baali bagoberera.
The Prime Minister had thought that by sending the Báb ## Katikkiro yali yalowooza nti okusindiikiriza Báb atwalibwe
to this remote and inhospitable corner of the country, ## mu kifo kino eky’ensi ekyali ky’esudde ewala ennyo era ekizibu okubeeramu,
His influence would diminish and His Faith would gradually be forgotten. ## ettutumu Lye lyali lya kukendeera era n’Enzikiriza Ye mpolampola yeerabirwe.
But he did not realize that the lamp of the Religion of God had been lit ## Naye teyamanya nti ettabaaza y’Enzikiriza ya Katonda yali emaze okukoleezebwa
and that no human hand could put out its flame. ## era nga tewali mukono gwa muntu yenna oguyinza okugizikiza.
The Báb, through His majesty and loving-kindness, soon won the respect ## Báb, nga akozesa obuyinza Bwe n’ekisa ky’okwagala Kwe, yasobola okuwangula ekitiibwa
and admiration of both the official in charge of the fortress ## n’okwagala kw’abakungu abaali bavunaanyizibwa okukuuma bbugwe mwe Yali 
and the people of the region. ## era n’abantu ab’omu kitundu ekyo.
            
The severe discipline placed upon the Báb was gradually relaxed, ## Amateeka amakakali ge baali bamutaddeko mpolampola gaatoowolokoka,
and the doors of the fortress were opened to His followers, ## era n’emiryango gya bbugwe ne giggulwa eri abagoberezi Be,
who came in increasing numbers from different parts of Persia to visit Him. ## abagyanga okumukyalira mu bungi ennyo okuva mu bitundu ebyenjawulo mu Buperusi.
During the period of His imprisonment in Máh-Kú, the Báb revealed ## Ebbanga lyonna ye yamala mu busibe mu Máh-Kú, Báb yabikkula
the Persian Bayán, the most important of all His Works. ## era n’awandiika kitabo ekiyitibwa Persian Bayán, ekisingira ddala obukulu mu Kubikkulirwa Kwe.
In that Book, He established the laws of His Dispensation, ## Mu Kitabo ekyo, yassaawo amateeka ag’Omulembe Gwe,
plainly and directly announced the coming of another Revelation greater than His Own, ## n’alangirira mu lwatu era mu butereevu okujja kw’Okubikkulirwa okulala okusinga Okukwe,
and urged His followers to seek and find "Him Whom God would make manifest". ## era n’akubiriza abagoberezi Be okunoonya era bazuule “Oyo Katonda gw’aliyolesa.”
One of His followers who lived in Máh-Kú at that time described ## Omu ku bagoberezi Be eyabeeranga mu Máh-Kú mu kiseera ekyo yannyonnyola
the revelation of the Persian Bayán in these words: ## okubikkulirwa kwa Persian Bayán mu bigambo bino:
"The voice of the Báb, as He dictated the teachings and principles of His Faith, ## Bwe yali attottola enjigiriza n’amateeka g’Enzikiriza Ye, eddoboozi lya Báb
could be clearly heard by those who were dwelling at the foot of the mountain. ## lyali lisobola okuwulirwa obulungi abo ababeeranga ku ntobo y’olusozi.
The melody of His chanting, the rhythmic flow of the verses ## Obuseeneekerevu bw’eddoboozi Lye, n’enjatula z’enyiriri
which streamed from His lips caught our ears and penetrated into our very souls. ## ebyavanga mu kamwa Ke, byatuwuniikirizanga era ne biyingira mu myoyo gyaffe.
Mountain and valley re-echoed the majesty of His voice. ## Ensozi n’ebiwonvu byawaawaalanga olw’ekitiibwa ky’eddoboozi Lye.
Our hearts vibrated in their depths to the appeal of His utterance. ## Emitima gyaffe gyakankananga mu ntobo yagyo olw’ebigambo Bye.
When the Prime Minister learned that the Báb ## Katikkiro bwe yamanya nti Báb 
had won the admiration of the people of Máh-Kú ## yali afuuse muganzi eri abantu abaali babeera mu Máh-Kú
and that His Faith was continuing to spread throughout the country, ## era nti n’Enzikiriza Ye yali yeeyongera okubuna mu nsi eyo yonna,
he issued an order for the Báb to be transferred to the fortress of Chihríq. ## yawa ekiragiro Báb atwalibwe mu bbugwe w’e Chihríq.
But, there too, the people of the surrounding towns and the official of the fortress ## Naye, eyo nayo, abantu ab’omu bibuga ebyali biriraanyeewo era n’omukungu eyali akulira bbugwe
were attracted to the magnetic personality of the Báb. ## baasikirizibwa obulungi bwa Báb.
Even some of the most distinguished clergy of the region ## Ate nno n’abamu ku bakabona abamanyifu ennyo mu kitundu ekyo 
accepted the new Faith and left their privileged positions to join His followers. ## bakkiriza Enzikiriza empya era ne baleka ebifo byabwe ne beeyunga ku bagoberezi Be. 
As soon as the Prime Minister heard of the Báb's growing popularity in Chihríq, ## Amangu ddala nga Katikkiro awulidde nti Báb yeeyongedde okumanyika mu Chihríq,
he gave orders to have Him sent immediately to Tabríz. ## yawa ebiragiro asindikibwe mu bwangu mu Tabríz.
There, the government called a meeting of the religious authorities ## Ng’atuuse eyo, gavumenti yayita olukuŋŋaana lwa bakabona
to examine the Báb and find the most effective way to put an end to His influence. ## okugezesa Báb era n’okuzuula ngeri ki gye bayinza okukomyamu enttutumu Lye. 
At that meeting, the clergy and government officials tried ## Mu lukuŋŋaana olwo, bannaddiini n’abakungu ba gavumenti baagezaako
to humiliate the Báb, but were overpowered by His majesty and greatness. ## okuvvoola Báb, naye n’abasinza amaanyi olw’ekitiibwa Kye n’obuyinza Bwe. 
When asked, "Whom do you claim to be, and what is the message which you have brought?" ## Nga abuuziddwa, “Ggwe weeyita ani, era bubaka ki bwoleese?”
He declared: ## Yalangirira nti:
I am, I am, I am, the Promised One! ## Ye Nze, Ye Nze, Ye Nze, Oyo Eyasuubizibwa!
I am the One Whose name you have for a thousand years invoked, ## Ye Nze Oyo erinnya Lye lyemubadde muyita okumala emyaka lukumi,
at Whose mention you have risen, ##  oyo erinnya bwe lyatulwa mwena ne myimuka,
Whose advent you have longed to witness, ## gwe mubadde muyaayaanira olw’okujja Kwe,
and the hour of Whose Revelation you have prayed God to hasten. ## era essaawa y’Okubikkulirwa Kwe gye mubadde musaba Katonda eyanguwe okutuuka.
Verily I say, it is incumbent upon the peoples ## Ddaladdala Nze mbagamba nti, kigwanidde abantu bonna
of both the East and the West to obey My word ## ab’omu Buvanjuba ne Bugwanjuba okugondera ekigambo kyange Nze
and to pledge allegiance to My person. ## era n’okuwera enkolokooto okungoberera Nze.
 
A few days after that meeting, ## Ennaku ntonotono oluvannyuma lw’olukuŋŋaana olwo,
the Báb was taken back to Chihríq. ## Báb yazzibwayo mu Chihríq.
His enemies had hoped that by bringing Him to Tabríz ## Abalabe Be baalowooza nti okumuleeta e Tabríz
they would force Him to give up His Mission. ## baali bajja kumuwaliriza okuva ku Bubaka Bwe.
But in the end they were convinced that, as long as the Báb remained alive, ## Naye ku nkomerero ya byonna baamatira nti, nga Báb akyali mulamu,
it would be impossible to stop His growing influence. ## kyali tekijja kusoboka kukugira ttutumu Lye eryali ligenda nga lyeyongera obweyongezi.

What words describe the character ## Bigambo ki ebinnyonnyola empisa
of the Prime Minister of Persia who exiled the Báb to Ádhirbáyján? ## za Katikkiro wa Buperusi eyawaŋŋangusa Báb mu Ádhirbáyján? 
Why was the Prime Minister afraid for the King to meet the Báb? ## Lwaki Katikkiro yeeraliikirira Kabaka okusisinkana Báb?
What did the Prime Minister do to prevent the Báb from meeting the King? ## Katikkiro yakola ki okulemesa Báb okusisinkana Kabaka?
Was the Báb a prisoner when He departed from Shíráz? ## Báb yali musibe ekiseera we yaviira mu Shiráz?
Was the Báb a prisoner when He arrived in Tabríz? ## Báb yali musibe bwe yatuuka mu Tabríz?
Why did soldiers guard the entrance of the house ## Lwaki abasirikale baakuuma wankaaki w’ennyumba
where the Báb stayed in Tabriz? ##  Báb mwe yabeeranga mu Tabríz?  
How was the Prime Minister's thinking mistaken? ## Endowooza ya Katikkiro yawubisibwa mu ngeri ki? 
How did the gates of the Báb's prison in Máh-Kú come to be open to His followers? ## Kiki ekyaleetera emiryango gya bbugwe owe Máh-Kú gye okuggulwa eri abagoberezi ba Báb? 
What important Book did the Báb reveal ## Kitabo ki ekikulu Báb kye yabikkula
during the period of His confinement in the fortress of Máh-Kú? ## mu kiseera kye yamala nga akuumirwa mu bbugwe owe Máh-Kú? 
What are some of the themes of the Persian Bayán? ## Egimu ku miramwa egiri mu Bayán y’Oluperusi? 
What did the Prime Minister do when he heard that ## Katikkiro yakola ki oluvannyuma lw’okuwulira nti
the Báb's Faith was continuing to spread ## Enzikiriza ya Báb yali yeeyongera okubuna  wonna? 
How was the Báb's Cause affected by His transfer to Chihríq? ## Kiki ekyatuuka ku Nzikiriza ya Báb bwe yasengulwa n’atwalibwa mu Chihríq?    
Why was the Báb taken from Chihríq to Tabríz? ## Lwaki Báb yaggyibwa mu Chihríq n’atwalibwa mu Tabríz?
What did the enemies of the Báb think ## Kiki abalabe ba Báb kye baalowooza nti
they would accomplish by bringing Him to Tabríz? ## bayinza okutuukiriza nga bamuleese mu Tabríz? 
What questions did the authorities ask the Báb during His examination? ## Bibuuzo ki abakungu ba gavumenti bye baabuuza Báb nga bamugezesa?
What did the Báb declare in response to their questions? ## Báb yalangirira ki nga addamu ebibuuzo byabwe?


Nga ayogera ku Báb, `Abdu'l-Bahá agamba bwati:
Referring to the Báb, 'Abdu'l-Bahá has said:
As for the Báb — may my soul be His sacrifice!— ## Ku bikwata ku Báb - omwoyo gwange gubeere ekyokuwebwaayo eri Ye!-
it was at a young age, that is, in the twenty-fifth year of His blessed life, ## ku myaka gy’obuvubuka, kwe kugamba, bwe yali nga awezezza emyaka abiri mu etaano egy’obulamu Bwe egyaweebwa omukisa
that He arose to proclaim His Cause. ## Ye yayimuka okulangirira Enzikiriza Ye
Alone, He undertook a task that can scarcely be conceived, ##  nga ali bwannamunigina, mu ngeri etakkirizika ,
for the Persians are known throughout the world for their religious fanaticism. ##  Ye yawanirira Enzikiriza wakati mu Baperusi, abamanyiddwa ennyo olw’obwannalukalala bwabwe ku bikwata ku ddiini yaabwe.
This illustrious Being arose with such power as to shake the foundations of the religious laws, ## Omwoyo guno Ogwenjawulo gwayimuka n’amaanyi ag’ekitalo ne guyuugumya empagi z’eddiini,
customs, manners, morals, and habits of Persia, ## ez’empisa, embeera, enneeyisa n’obulombolombo bwa Buperusi,
and instituted a new law, faith, and religion. ## n’ateekawo ebiragiro ebipya, amateeka amaggya n’enzikiriza empya.
Though the eminent men of the State, the majority of the people, and the leaders of religion ## Newaakubadde abantu abaamaanyi mu Ggwanga, kumpi bannaddiini bonna, n’abantu aba bulijjo
arose one and all to destroy and annihilate Him, ## baayimuka okumusaanyaawo era n’okumuggirawo ddala Ye,
He single-handedly withstood them and set all of Persia in motion. ## Ye ku bwannamunigina Bwe yabaŋŋanga era n’atabangula Buperusi yonna.
How numerous the divines, the leaders, and the inhabitants of that land ##  Ba ‘ulamá bangi n’abantu abeebitiibwa, gattako n’abantu abalala,
who with perfect joy and gladness offered up their lives in His path ## mu ssanyu eringi baawaayo obulamu bwabwe ku lw’Enzikiriza Ye,
and hastened to the field of martyrdom! ## era ne beeyuna mu ddaala ly’okusaddaakibwa.”
The government, the nation, the clergy, and prominent leaders ## Gavumenti, eggwanga, abayivu mu ddiini n’abantu abettutumu ennyo
sought to extinguish His light, but to no avail. ## baayagala okuzikiza ekitangaala Kye, naye tebaakisobola.
At last His moon rose, His star shone forth, ## Kyaddaaki omwezi Gwe gwavaayo, emmunyeenye Ye n’eyakaayakana,
His foundation was secured, and His horizon was flooded with light. ## emisingi Gye ne ginywerera ddala, era n’ensibuko yekitangala Kye n’eyakaayakana.
He trained a large multitude through divine education ## Yabunyisa enjigiriza entukuvu mu nkuyanja  y’abantu abaali mu nzikiza
and exerted a marvelous influence upon the thoughts, ## era ne bavaamu ebibala ebirungi, mu birowoozo,
customs, morals, and manners of the Persians. ## mu mpisa, ebyobuwangwa era n’embeera za Baperusi.
He proclaimed the glad-tidings of the manifestation of the Sun of Bahá ## Yalanga amawulire amalungi ag’okujja kw’Omusana gwa Bahá
to all His followers and readied them for faith and certitude. ## eri abagoberezi Be era n’abateekateeka okukkiriza.”
The manifestation of such marvelous signs and mighty undertakings, ## Okulabika kw’obubonero ng’obwo obw’ekitalo n’ebikulu ebyavaamu;
the influence exerted upon the thoughts and minds of the people, ##  enkyukayuka  ezaatuuka ku birowoozo by’abantu, ne ku ndowooza ezaaliwo mu kiseera ekyo;
the laying of the foundations of progress, ## okuteekawo emisingi egy’enkulaakulana;
and the establishment of the prerequisites of success ## n’entegeka y’empagi z’obuwanguzi
and prosperity by a young merchant constitute ## n’enkulaakulana eby’akolebwa omusuubuzi omuto,
the greatest proof that He was a universal Educator ## biraga obukakafu obumala nti Ye yali Omuyigiriza atuukiridde.
—a fact that no fair-minded person would ever hesitate to acknowledge. ## Omuntu omwenkanya tasobola kusikattira mu kukkiriza kino.

Prepare and deliver a short talk on the rise of the Bábí Faith ## Tegeka era owe okwogera okutonotono okukwata ku kukulaakulana kw’Enzikiriza y’aba Bábi
based on the above words of 'Abdu'l-Bahá ## nga okwesigamya ku bigambo bya `Abdu’l-Bahá waggulu
and on the history you have studied up to this point. ## era ne ku byafaayo bye waakayigako okutuuka wano.

SECTION 8
In the year 1850, a new Prime Minister of Persia, ## Mu mwaka 1850, Katikkiro omuggya ow’omu Buperusi,
as bloodthirsty as the previous one, ordered the execution of the Báb. ##  eyali kanywamusaayi ng’oli eyasooka, yalagira Báb attibwe.
Again the Báb was brought from Chihríq to Tabríz. ## Nate era Báb yaggibwa mu Chihríq n’aleetebwa mu Tabríz.
There He was confined to a cell next to a courtyard, ## Bwe yatuulirwa mu kaduukulu akaali okumpi n’olugya,
which was to be the scene of His martyrdom. ## olwali ekifo Ye we yali agenda okuttibwa.
As the Báb was being conducted to the cell, ## Báb bwe yali ayingizibwa mu kaduukulu,
a youth forced his way through the crowd ## omuvubuka omu yawagaanya okuyita mu bantu 
and threw himself at the feet of the Báb. ## ne yeesuula ku bigere bya Báb.
"Send me not from Thee, O Master,'  pleaded the youth. ## Yalaajana ng’agamba nti, “Tongoba okuva wooli Ggwe, Ayi Mukama wange.”
He begged the Báb to allow him to follow Him wherever He might go. ## Yeegayirira Báb okumukkiriza okumugoberera yonna Ye gye yali alaga.
"Arise," answered the Báb, "and rest assured that you will be with Me. ##  Báb n’amuddamu nti, “Yimuka, era beera mukakafu nti ojja kubeera nange Nze.
Tomorrow you shall witness what God has decreed. ## Enkya ojja kulaba Katonda kyalagidde.
The youth was immediately arrested, together with two of his companions, ##  Omuvubuka ono mangu ddala yakwatibwa wamu ne banywanyi be babiri,
and was placed in the same cell in which the Báb and His secretary were confined. ## era ne bateekebwa mu kaduukulu ke kamu omwali Báb n’omuwandiisi We.
This young man became known as Anís. ## Omuvubuka ono y’amanyibwa nga Anís.
Anis had learned of the new Message from the Báb Himself ## Anís yali awulidde Obubaka obuggya okuva ku Báb Mwene
during His first brief stay in Tabríz, ## omulundi gwe yasooka okusibibwa mu Tabríz
in spite of the severe restrictions that ## &&& era nga yali asazeewo okumugoberera e Chihríq.
had been imposed on His contact with its inhabitants. 
So strong was the fire of the love of God burning in Anís' heart ##  Omuliro gw’okwagala kwa Katonda ogwali gwaka mu mutima gwa Anís
that his only desire was to sacrifice himself for his new Faith. ## gwali gw’amaanyi ng’olwo kye yali yeegomba kyokka kwe kwewaayo eri Enzikiriza ye empya.
But his stepfather, alarmed at his son's strange behavior, ## Naye bba wa nnyina, ng’awuniikiridde olw’enneeyisa ya mutabani we Anís,
confined Anis to his home and kept him under strict watch. ## yamukuumira awaka era n’amussaako eriiso eggyogi obutabaako w’alaga.
There Anís spent weeks in prayer and meditation, ## Eyo, Anís yamalayo wiiki eziwera ng’ali mu kusaba n’okufumiitiriza,
imploring God to allow him to attain the presence of his Beloved. ## nga yeegayirira Katonda amukkirize okutuuka mu maaso g’omwagalwa we.
Then one day, while lost in prayer, he had an extraordinary vision. ## Awo lwali lumu, nga annyiikidde mu kusaba, yafuna okwolesebwa okwenjawulo.
He saw the Báb standing before him and calling to him. ## Yalaba Báb nga ayimiridde mu maaso ge era ng’amukowoola.
Anis threw himself at His feet. ## Anís ne yeesuula wansi ku bigere Bye.
"Rejoice," the Báb said to him, "the hour is approaching when, ## Báb n’amugamba nti, “Jjaguza, essaawa enaateera okutuuka,
in this very city, I shall be suspended before the eyes of the multitude ## mu kibuga kino kyennyini, mpanikibwe mu maaso g’enkuyanja y’abantu
and shall fall a victim to the fire of the enemy. ## era nzitibwe n’omuliro gw’abalabe.
I shall choose no one except you to share with Me the cup of martyrdom. ## Sijja kulonda mulala yenna okuggyako ggwe okugabana nange Nze ekikompe ky’okufa nga omujulizi.
Rest assured that this promise which I give you will be fulfilled. ## Beera mukakafu nti ekisuubizo kino kye nkuwa kijja kutuukirizibwa.
And so Anis began to wait patiently, ## Kale nno Anís yatandika okulindirira n’obugumiikiriza,
knowing that the day would soon arrive ## ng’amanyi nti olunaku lujja kutuuka 
when he would be reunited with his Beloved. ## lw’aliddamu okubeera n’Omwagalwa we.
Now, at last, he had attained his Heart's Desire. ## Kaakano, ku nkomerero ya byonna, yali amaze okufuna Okwegomba kw’Omutima gwe.
That evening the Báb was aglow with joy. ## Akawungeezi ako Báb yalabika nga abugaanye essanyu.
He spoke with cheerfulness to Anís ## Yayogezanga ssanyu eri Anís
and the other three loyal followers confined with Him in His prison cell. ##  wamu n’abagoberezi Be abalala abasatu abeesimbu abakuumibwanga wamu na Ye mu kaduukulu k’ekkomera.
"Tomorrow," He said to them, "will be the day of My martyrdom. ## Ye n’abagamba nti, “Enkya, lwe lujja okubeera lunaku lw’okuttibwa kwange Nze ng’omujulizi.
Would that one of you might now arise ## Kale singa omu ku mmwe ayinza okugolokoka
and, with his own hands, end My life. ## era n’emikono gye n’akomya obulamu bwange Nze.
I prefer to be slain by the hand of a friend rather than by that of the enemy." ## Kyandibadde kirungi okuttibwa n’omukono gw’oyo owoomukwano okusinga ogw’omulabe.”
None of them could think of taking so precious a life, ## Tewaali n’omu ku bo eyali ayinza okulowooza nti asobola okujjawo obulamu obw’omuwendo bwe butyo,
and they remained silent, tears running from their eyes. ## era baasigala nga basiriikirivu, nga bakulukusa amaziga.
Then, suddenly, Anis sprang to his feet ## Olwo, nga wayiseewo akaseera, Anís yasituka omulundi gumu
and said he was ready to obey whatever the Báb might command. ## n’agamba nti yali mwetegefu okugondera buli kiragiro Báb ky’amulagira.
"This same youth who has risen to comply with My wish," the Báb declared, ## Báb n’abategeeza nti, “Ono omuvubuka ayimuse okukola kye Nze kyenjagala, 
"will, together with Me, suffer martyrdom. ## y’omu y’ajja okufa ng’omujulizi wamu nange Nze.
Him will I choose to share with Me its crown. ## Ye gwe ŋŋenda okulonda okugabana na ye engule yaakwo.”
Early the next morning, 9 July 1850, the Báb was working with His secretary ##  Enkeera ku makya ennyo, nga 9 July 1850, Báb yali n’omuwandiisi We nga balina bye bakola,
when an official suddenly interrupted their conversation. ## olwo ne wajja omukungu wa gavumenti oluvannyuma n’ataataaganya emboozi yaabwe. 
"Not until I have said to him all those things that I wish to say," the Báb told the official, ## Báb yagamba omukungu nti, “Okutuusa nga mmaliriza ebyo byonna Nze bye njagala okumugamba ono,
"can any earthly power silence Me. ## tewali maanyi gonna mu nsi agayinza okunsirisa.
Though all the world be armed against Me, ## Newaakubadde ensi yonna eyimuka okunnwanyisa,
yet shall they be powerless to deter Me from fulfilling, to the last word, My intention. ## tejja kusobola kunnemesa okukituukiriza, ku kigambo ekisembayo, ekigendererwa kyange Nze. 
But the official did not understand the significance of the Báb's words. ## Naye omukungu teyategeera makulu agaali mu bigambo bya Báb.
He made no reply and instructed the secretary to follow him. ## Teyalina kye yaddamu era n’alagira omuwandiisi okumugoberera.
The Báb was then taken from His cell ## Báb yaggibwa mu kaduukulu Ke
to the houses of the most prominent clergy of the city of Tabríz ## n’atwalibwa mu nnyumba za bannaddiini abatutumufu ennyo mu kibuga kya Tabríz,
who, without hesitation, signed the decree for His execution. ## abassaako omukono, awatali kwekeka namu, ku mpapula za kkooti ez’okukkiriza okuttibwa Kwe.
Later that morning the Báb was conducted back to the courtyard ## Eddako ku makya ago Báb yazzibwayo mu luggya
where a crowd of nearly ten thousand people had gathered to witness His execution. ## awaali wakuŋŋaanidde abantu kumpi omutwalo gumu okulaba okuttibwa Kwe.
He was delivered into the hands of Sám Khán, ## Baamuteeka mu mikono gya Sám Khán,
the commander of the regiment of soldiers ordered to execute Him. ## omuduumizi w’eggye eryali liragiddwa okumutta Ye.
But Sám Khán, finding himself greatly affected by the Báb's behavior, ## Naye Sám Khán, oluvannyuma lw’okwesanga nga akwatiddwako nnyo olw’empisa za Báb,
was seized with fear that his action would bring the wrath of God upon him. ## y’afuna okutya nti ekikolwa kye kyandimutuusaako obusungu bwa Katonda.
"I profess the Christian Faith," he explained to the Báb, ## Yannyonnyola Báb nti, “Ndi mukkiriza Omukrisitu,
"and entertain no ill will against you. ## era ssirina kabi konna ke nkwagaliza.
If your Cause be the Cause of Truth, enable me to free myself ##  Singa Enzikiriza yo ddala Nzikiriza ey’Amazima, nsobozesa okwewonya
from the obligation to shed your blood. ## obuvunaanyizibwa bw’okuyiwa omusaayi Gwo.
"Follow your instructions," the Báb replied, ## Báb n’amuddamu nti, “Goberera ebiragiro byo,
"and if your intention be sincere, ## era singa ekigendererwa kyo kibeera kya mazima,
the Almighty is surely able to relieve you from your perplexity. ## nkukakasiza ddala nti Ayinza-Byonna ajja kukuwonya ove mu nnyiike gy’olimu.
Sám Khán ordered his men to drive an iron nail into the wall ## Sám Khán olwo n’alagira bassajja be okukomerera omusumaali mu kisenge
and attach two ropes to it. ## n’okusibako emiguwa ebiri.
From these ropes, the Báb and Anis were suspended. ## Ku miguwa gino, Báb ne Anís kwe baawanikibwa.
The regiment then arranged itself in three rows, each of two hundred and fifty men. ## Abaserikale olwo ne beetegeka mu nnyiriri ssatu, buli lumu nga lulimu abasajja ebikumi bibiri mu ataano.
One after the other, each row opened fire. ## Buli lumu, nga luddirirwa lunnaalwo, ne bakuba amasasi.
When the smoke from the seven hundred and fifty rifles cleared away, ##  Nga omukka ogwava mu mundu olusanvu mu ataano guweddewo,
the astonished crowd saw a scene they could hardly believe. ## enkuyanja y’abantu baalaba ekyo ekitasoboka kukkirizika.
Anís was standing before them alive and unhurt, ## Anís yali ayimiridde mu maaso gaabwe nga mulamu nga taliiko kamogo,
and the Báb had disappeared from sight. ## sso nga Ye Báb yali talabikako.
The bullets had only cut the ropes from which they had been suspended. ## Amasasi gaakutula bukutuzi miguwa kwe baali basibiddwa.
A frantic search for the Báb then began. ## Mu kwaziirana okungi, baanoonya Báb wonna.
Eventually He was found seated in His cell, ## Kyaddaaki yasangibwa nga atudde mu kaduukulu Ke,
completing His interrupted conversation with His secretary. ## ng’ali mu kumaliriza emboozi Ye gye baali baataataaganyizza bwe yali ng’akyali n’omuwandiisi We.
"I have finished My conversation," the Báb said. ## Báb n’abagamba nti, “Mmalirizza emboozi yange.
"Now you may proceed to fulfill your intention. ## Kati muyinza okugenda mu maaso n’okutuukiriza ekigendererwa kyammwe.
Stunned by what had taken place, ## Nga bawuunikiridde olw’ekyo ekyali kiguddewo,
Sám Khán refused to allow his men to shoot again ## Sám Khán yagaana okukkiriza basajja be okuddamu okukuba amasasi nate,
and ordered them to leave the courtyard. ## era n’abalagira okwamuka oluggya.
Another regiment had to be brought in to carry out the execution. ## Ekibinja ekirala kyaleetebwa okutuukiriza eky’okutta.
Once more the Báb and Anís were suspended in the courtyard, ##  Nate era Báb ne Anís bawanikibwa mu luggya,
and the soldiers opened fire. This time the bullets found their mark. ## era abasirikale ne babakuba amasasi. Ku mulundi guno amasasi gaabakwata.
The bodies of the Báb and Anís were completely shattered; ## Emibiri gya Báb ne Anís gyasesebbulwa;
yet their faces remained almost untouched. ## sso nga ate obwenyi bwabwe kumpi tebwatuukibwako.
As the regiment was preparing to open fire, ## Ekibinja ky’abasirikale bwe kyali kyeteekateeka okukuba amasasi,
the Báb addressed these final words to the gazing multitude: ## Báb yayogera ebigambo bino eri enkuyanja y’abantu abaali batunuulira ekyali kigenda mu maaso: 
"Had you believed in Me, O wayward generation, ## “Singa mwanzikiririzamu Nze, abange mmwe abantu abajeemu,
every one of you would have followed the example of this youth, ## buli omu ku mmwe yandigoberedde eky’okulabirako ky’omuvubuka ono,
who stood in rank above most of you, ## eyayimuka mu ddaala erisinga abangi ku mmwe,
and willingly would have sacrificed himself in My path. ##  era mu kwagala n’awaayo obulamu bwe mu kkubo lyange Nze .
The day will come when you will have recognized Me; ## Olunaku lulituuka lwe mulintegeera Nze;
that day I shall have ceased to be with you. ## olunaku olwo Nze ndibeera sikyali nammwe.

In what city was the Báb martyred? ## Kibuga ki Báb kye yafiiramu ng’omujulizi? 
Who ordered the Báb's execution? ## Ani eyalagira Báb attibwe? 
In your own words, tell the story of how the youth, Anis, came to be martyred with the Báb. ##  Mu bigambo byo, nyumya emboozi ekwata ku ngeri omuvubuka, Anís, gye yajjamu okufa ng’omujulizi ne Báb. 
Why was Anis chosen by the Báb to share with Him the crown of martyrdom? ## Lwaki Báb yalonda Anís okugabana na Ye engule y’okuttibwa ng’omujulizi?
When the official interrupted the Báb and His secretary ## Omukungu bwe yataataaganya emboozi ya Báb n’omuwandiisi We
the morning of His execution, the Báb told him: ## ku makya g’okufa Kwe ng’omujulizi, Báb yamugamba nti: 
What was the name of the commander of the regiment ordered to carry out the Báb's execution? ## Omuduumizi w’eggye eyalagirwa okutta Báb baali bamuyita ani?
What did Sám Khán ask of the Báb? ## Kiki Sám Khán kye yasaba Báb?
What did the Báb tell Sám Khán to do? ## Báb yagamba Sám Khán akole ki?
How many soldiers opened fire on the Báb and His companion Anís? ## Abasirikale bammeka abaakuba Báb ne munywanyi We, Anís amasasi?
What did the astonished crowd see ## Enkuyanja y’abantu abali bawuunikiridde baalaba ki
when the smoke from the rifles cleared away? ## ng’omukka ogwava mu mundu guweddewo?
What was the Báb doing when He was found? ## Báb yali akola ki we baamuzuulira?
In the space below, write the final words spoken by the Báb to the crowd ## Mu bbanga eriweereddwa wammanga, wandiika ebigambo ebyasembayo ebyayogerwa Báb eri abaali
that had gathered to witness His execution. ## bakuŋŋaanye okulaba okuttibwa kwe.
On what date did the martyrdom of the Báb take place? ## Okusaddaakibwa kwa Báb ng’omujulizi kwaliwo ennaku z’omwezi mmeka?
How old was the Báb at the time of His martyrdom? ## Báb yalina emyaka emmeka mu kiseera ky’okuttibwa kwe ng’omujulizi? 

To engrave upon your mind and heart the events of the life of the Báb, ## Okusobola okukwata obukusu mu mmeeme yo ne mu mutima gwo ebyafaayo by’obulamu bwa Báb,
it is suggested that you draw in the map below ## oweebwa amagezi ojjuze mu maapu wammanga obutonnyeze obulaga
the route of His travels and banishments. ## olugendo  w’etambula Ze n’okuwaŋŋangusibwa Kwe.
As you do so, try to remember what occurred in each place ## Nga okola ekyo, gezaako okujjukira ebyaliwo mu buli kifo
and meditate on its significance. ## era ofumiitirize ku bukulu bwabyo.


In these lessons you have studied the events of the life of one ## Mu misomo gino oyize ku byafaayo by’obulamu bw’omu
of the Twin Manifestations of God for this Day. ## ku abo Ababiri Abayolesebwa Katonda ab’Olunaku luno.
During His brief life the Báb created a spiritual revolution in Persia. ## Mu bbanga ly’obulamu Bwe obwali obumpi, Báb yaleetawo enkyukakyuka mu by’omyoyo mu Buperusi.
Thousands upon thousands of pure souls accepted His Message ## Enkumi n’enkumi z’abantu ab’emyoyo emirongoofu bakkiriza obubaka Bwe
and began to prepare themselves for the coming of the Manifestation of God ## era ne batandika okwetegekera okujja kw’Oyo Ayolesebwa Katonda
to Whom the Báb had referred as "Him Whom God shall make manifest". ## Báb gwe Ye yali ayogeddeko nga “Oyo Katonda gwaliyolesa".
You know that whenever a Manifestation of God appears on earth ## Okimanyi nti Oyo Ayolesebwa Katonda buli lw’alabika ku nsi
all the forces of oppression and darkness rise against Him ## amaanyi gonna ag’abo abamuyigganya n’ago ag’ekizikiza gayimuka okumuwakanya
and try to put out the light of His Revelation. ## era ne gagezaako okuzikiza ekitangaala ky’Okubikkulirwa Kwe.
In this case, too, not only was the Báb martyred by the ignorant leaders of Persia, ## Mu ngeri y’emu, ssi Báb yekka Ye yattibwa ng’omujulizi, abakulembeze ba Buperusi abatategeera,
but thousands of His followers were put to death. ##  wabula enkumi n’enkumi z’abagoberezi Be nabo battibwa.
The heroic lives of these early Bábís, ## Obulamu bw’abo Ababábi abazira abaasooka, 
who watered the tree of the new-born Revelation with their blood, ## abaafukirira omuti gw’Okubikkulirwa okupya n’omusaayi gwabwe,
will be a subject of your study in the coming years. ## gujja kubeera omulamwa gw’okuyigako mu myaka egijja.
Figures such as Mullá Husayn, Quddús, Táhirih and Vahíd ## Abantu nga Mullá Husayn, Quddús, Tahirih ne Váhid 
will be the source of great inspiration and courage to you throughout your life ## bajja kubeera nsulo enkulu ey’okulaŋŋamizibwa n’obuvumu eri ggwe mu bulamu bwo bwonna
as you continue to learn about the extraordinary history ## nga bwe weeyongera okuyiga ku byafaayo ebitali bya bulijjo
of the early years of the Bahá'í Era. ## ey’Omulembe gw’eddiini ya Bahá'í.
For now, we should complete this course by reflecting on one fundamental question: ## Naye kaakano, tusaanye okumaliriza kkoosi eno nga tufumiitiriza ku kibuuzo ekisingira ddala obukulu:
How in the space of such a short time ## Kisoboka kitya, mu bbanga ettono bwerityo,
could the lives of so many thousands of people be so transformed ## obulamu bw’abantu enkumi n’enkumi okukyusibwa ennyo bwebutyo
and, from a people steeped in superstition ## era, nga kino kibaawo mu bantu abaali bebbikidde ddala ndowooza z’okunonooza ezitaliimu
and enslaved by corrupt leaders, ## era abaali ng’abaddu baabakulembeze abavundu mu mpisa,
such holy souls arise and perform such heroic deeds? ## emyoyo emitukuvu ng’egyo ne giyimuka okukola ebikolwa eby’obuzira ng’ebyo?
The key to the answer can only be found ## Ekisumuluzo ekinaatuyamba okuddamu ekibuuzo kino kiyinza kusangibwa
in the Person of 'Alí-Muhammad, the Báb. ## mu Muntu Ono yekka,‘Ali-Muhammad, gwe tumanyi nga Báb.
Therefore let us study and meditate on certain passages ## Noolwekyo, katusome era tufumiitirize ku biwandiiko ebimu
from the Writings of Bahá'u'lláh, 'Abdu'l-Bahá and the Guardian about that Holy Being. ## okuva mu Byawandiikibwa bya Bahá'u'lláh, 'Abdu'l-Bahá n’Omukuumi ebikwata ku Mutuukirivu Ono.

In His Will and Testament, 'Abdu'l-Bahá says: ## Mu Ndagaano n’Eddaame Lye, `Abdu’l-Bahá agamba:
This is the foundation of the belief of the people of Bahá ## Guno gwe musingi gw’okukkiriza kw’abantu ba Bahá
(may my life be offered up for them): ## (obulamu bwange buweebweyo ku lwabwe):
'His Holiness, the Exalted One (the Báb), ## ‘Omutukuvu Ono, Oyo Agulumizibwa (Báb),
is the Manifestation of the Unity and Oneness of God ##  Ye kwe Kwolesebwa okw’Obumu n’Obwannamunigina bwa Katonda
and the Forerunner of the Ancient Beauty. ## era n’Omulanzi w’Omubalagavu Oweddanedda.
His Holiness the Abhá Beauty (may my life be a sacrifice for His steadfast friends) ## Omutukuvu Ono Omubalagavu w’Abhá  (obulamu bwange buwebweyo ku lw’emikwano Gye eminywevu)
is the Supreme Manifestation of God ## Ye Oyo Entikko y’Okwolesebwa kwa Katonda
and the Dayspring of His Most Divine Essence. ## era Ensibuko y’Ennono y’Obutuukirivu Bwe Obusingira ddala.
All others are servants unto Him and do His bidding.' ## Abalala bonna baddu eri Ye era bakola Ye by’alagira.”26

In God Passes By, we read the following passage written by the Guardian: ## Mu kitabo ekiyitibwa “God Passes By,” tusoma ekitundu ekiddirira ekyawandiikibwa Omukuumi:

The Báb, acclaimed by Bahá'u'lláh as the 'Essence of Essences,' the 'Sea of Seas,' ## Báb, eyayogerwako Bahá’u’llah nga ‘Ennono y’Ennono zonna,’ ‘Ennyanja y’Ennyanja zonna,’
the 'Point round Whom the realities of the Prophets and Messengers revolve,' ## ‘Ekitikkiro okwetoololerwa ennono za Bannabi n’Ababaka,’
'from Whom God hath caused to proceed the knowledge of all that was and shall be,' ## ‘abasobozesebwa mu Katonda okubeera ensibuko y’amagezi g’ebyo byonna ebyaliwo n’ebiribeerawo,’
Whose 'rank excelleth that of all the Prophets,' ## ‘eddaala Lye erisukkirira ku lya Bannabbi bonna,’
and Whose 'Revelation transcendeth the comprehension and understanding of all their chosen ones,' ## era ‘Okubikkulirwa Kwe kusukkuluma ku kumanya n’okutegeera kw’abalondemu baayo bonna,’
had delivered His Message and discharged His mission. ## amaze omulimu gwe ogw’okutuusa Obubaka Bwe era n’okutuukiriza ekigendererwa Kye.
He Who was, in the words of 'Abdu'l-Bahá, the 'Morn of Truth' ## Mu bigambo bya `Abdu’l-Bahá, ‘Oyo eyali Amatulutulu g’Amazima’
and 'Harbinger of the Most Great Light,' ## era ‘Omulanzi w’Ekitangaala Ekisingira ddala,’
Whose advent at once signalized the termination of the 'Prophetic Cycle' ##  okujja Kwe nga kaali kabonero akalaga enkomerero y‘Ekiseera eky’Obunnabbi’
and the inception of the 'Cycle of Fulfillment,' ## era n’entandikwa y‘Ekiseera ky’Okutuukiriza,’
had simultaneously through His Revelation banished ## mu kiseera kye kimu nga ayita mu Kubikkulirwa Kwe,
the shades of night that had descended upon His country, ## yali agobedde ddala embeera ya kazigizigi eyali ebuutikidde ensi Ye,
and proclaimed the impending rise of that Incomparable Orb ## era n’alangirira okuvaayo kw’Enjuba etageraageranyizika okwali kubindabinda
Whose radiance was to envelop the whole of mankind. ## ng’okwakaayakana kwayo Yo kwali kwa kubuutikira abantu bonna.

That so brief a span should have separated this most mighty ## Ebbanga ettono bwe lityo lyandiyawudde okubikkulirwa kuno okw’amaanyi ennyo
and wondrous Revelation from Mine own previous Manifestation, ## era okw’ekitalo okuva ku Kwolesabwa kwange okw’emabega Nze Mwene,
is a secret that no man can unravel and a mystery such as no mind can fathom. ## kyama ekitayinza kubikkulwa muntu yenna era ekyekusifu ekitasobola kutegeerekeka magezi gonna.”28

The appearance of the Báb resembles the dawn, ## Okulabika kwa Báb kufaanana amatulutulu,
for the dawn holds the promise of the sun. ## kubanga amatulutulu galaga okuvaayo kw’enjuba.
The dawn of the Báb promised the rising of the Sun of Truth ## Amatulutulu g’okulabika kwa Báb kwasuubiza okulabika kw’Omusana ogw’Amazima
that is to envelop the whole world. ## ogugenda okwakira ensi yonna.

During His brief life as a Manifestation of God on earth, ## Mu bbanga ettono ery’obulamu Bwe ku nsi ng’Oyo Eyayolesebwa Katonda,
the Báb revealed a great number of Books and Tablets. ## Báb yabikkula Ebitabo n’Ebiwandiiko bingi nnyo.
Now that you have completed your study of His life, ## Kaakano nga bw’omaze okusoma ku bulamu Bwe,
it is recommended that you memorize two of His prayers ## oweereddwa amagezi okwate bukusu ebbiri ku ssaala Ze 
and at least part of His address to the Letters of the Living. ##  era waakiri ekitundu ku bigambo Ye bye yayogera eri Ennukuta ez’Obulamu.
Is there any Remover of difficulties save God? ## Waliwo Aggyawo ebizibu yenna okuggyako Katonda?
Say: Praised be God! He is God! ## Yatula: Katonda atenderezebwe!  Ye ye Katonda!  
All are His servants, and all abide by His bidding! ## Bonna baddu Be, era bonna bagondera okulagira Kwe!
Say: God sufficeth all things above all things, ## Yatula: Katonda amala mu buli kimu okusinga ebintu byonna,
and nothing in the heavens or in the earth but God sufficeth. ## era tewali kintu kyonna mu bwengula ne ku nsi ekigasa okuggyako Katonda.
Verily, He is in Himself the Knower, the Sustainer, the Omnipotent. ## Ddaladdala, Ye mu Ye Mwene ye Mumanyi-yekka, Atubeezaawo, Omuyinza-wa-byonna.

"O My beloved friends! You are the bearers of the name of God in this Day. ## Abange mmwe mikwano Gyange abaagalwa! Mmwe babaka b’erinnya lya Katonda mu Lunaku luno. 
You have been chosen as the repositories of His mystery. ## Mulondeddwa nga amawanika g’ekyama Kye.
It behooves each one of you to manifest the attributes of God, ## Kibagwanira buli omu ku mmwe okwolesa obubonero bwa Katonda,
and to exemplify by your deeds and words ## nga mwolesa, mu bikolwa byammwe era ne mu bigambo byammwe,
the signs of His righteousness, His power and glory. ## obubonero obw’obutukuvu Bwe, obuyinza Bwe n’ekitiibwa Kye.
The very members of your body must bear witness to the loftiness of your purpose, ## Ebitundu eby’omubiri gwo gwennyini biwa obujulirwa eri obukulu bw’Ekigendererwa kyammwe, 
the integrity of your life, the reality of your faith, ## obwesimbu mu bulamu bwammwe, amazima g’okukkiriza kwammwe,
and the exalted character of your devotion. ## n’embeera y’okwewaayo kwammwe etenderezebwa.
For verily I say, this is the Day spoken of by God in His Book: ## Ddaladdala Nze mbagamba nti, luno lwe Lunaku Katonda lwe yayogerako mu Kitabo Kye:
'On that day will We set a seal upon their mouths; ## ‘Ku lunaku olwo Ffe tuliteeka ekkufulu ku mimwa gyabwe;
yet shall their hands speak unto Us, naye ate emikono gyabwe giriyogera eri Ffe,
and their feet shall bear witness to that which they shall have done.' ## n’ebigere byabwe birijulira ekyo kye baliba bakoze.’
Ponder the words of Jesus addressed to His disciples, ## Mufumiitirize ku bigambo bya Yezu bye yayogera eri abayigirizwa Be,
as He sent them forth to propagate the Cause of God. ## bwe yali abasindika okubunya Enzikiriza ya Katonda.
In words such as these, He bade them arise and fulfill their mission: ## Mubigambo nga bino, Ye yabasaba okusitukiramu batuukiriza ekyo ekyabatumwa:
'Ye are even as the fire which in the darkness of the night has been kindled ## Mulinga omuliro ogukumiddwa mu nzikiza y’ekiro 
upon the mountain-top. ## ku ntikko y’olusozi waggulu.
Let your light shine before the eyes of men. ## Mukkirize ekitangaala kyamwe kyakire mu maaso g’abantu.
Such must be the purity of your character ## Obwo bwe bulina okubeera obutuukirivu bw’empisa zammwe,
and the degree of your renunciation, ## n’omutindo gw’okwerekereza byonna,
that the people of the earth may through you recognize ## olwo abantu b’ensi nga bayita mu mmwe balyoke basobole okutegeera
and be drawn closer to the heavenly Father ## era n’okusembezebwa okumpi ne Kitaffe ow’omuggulu
who is the Source of purity and grace. ## nga ensibuko y’Obutukuvu n’Ekisa.
For none has seen the Father who is in heaven. ## Kubanga tewali n’omu eyali alabye ku Kitaffe ali mu ggulu.
You who are His spiritual children must ## Mmwe ng’abaana Be ab’omwoyo muteekwa,
by your deeds exemplify His virtues, and witness to His glory. ## mu bikolwa byammwe, okulaga obubonero Bwe, n’okulangirira ekitiibwa Kye. 
You are the salt of the earth, ## Mmwe munnyo gw’ensi,
but if the salt have lost its savor, wherewith shall it be salted? ##  naye singa omunnyo guweddemu ebirungo byagwo, binadizzibwamu bitya?
Such must be the degree of your detachment, ## Ogwo gwe guteekwa okubeera omutindo gw’okwerekereza kwamwe, 
that into whatever city you enter to proclaim and teach the Cause of God, ## nti mu buli kibuga kye munaayingirangamu okubuulira n’okusomesa Enzikiriza ya Katonda, 
you should in no wise expect either meat or reward from its people. ## temusaana mu ngeri yonna, kusuubira mmere oba ekirabo okuva mu bantu baakyo.
Nay, when you depart out of that city, ## Nedda, bwe mufulumanga ekibuga ekyo, 
you should shake the dust from off your feet. ## musaana mwekubeko enfuufu ku bigere byammwe. 
As you have entered it pure and undefiled, ## Nga bwe mukiyingidemu nga kitukuvu nga muli balongoofu era nga temuliko bbala,
so must you depart from that city. ##  bwemutyo bwe muteekwa okukifulumamu ekibuga ekyo.
For verily I say, the heavenly Father is ever with you and keeps watch over you. ## Kubanga, ddaladdala Nze mbagamba nti, Kitaffe ali ggulu Ye anaabeeranga nammwe olubeerera era anaabakuumanga bulijjo. 
If you be faithful to Him, He will assuredly deliver ## Singa mubeera beesigwa Eri Ye, 
into your hands all the treasures of the earth, ## mu mazima ddala Ye aliteeka mu mikono gyammwe eby’obugagga byonna eby’ensi, 
and will exalt you above all the rulers and kings of the world.' ## era Ye alibasukkulumya waggulu w’abafuzi ne bakabaka ab’ensi.’
O My Letters! Verily I say, immensely exalted is this Day ## Abange mmwe Ennnukuta Zange! Ddaladdala Nze mbagamba nti, luno Olunaku lugulumizibwa nnyo
above the days of the Apostles of old. ##  okukira ennaku za Bannabi bonna ab’edda. 
Nay, immeasurable is the difference! Era ddala, enjawulo tepimika! 
You are the witnesses of the Dawn of the promised Day of God. ## Mmwe bajulizi b’Amatulutulu g’Olunaku lwa Katonda olusuubize. 
You are the partakers of the mystic chalice of His Revelation. ## Mmwe munywedde ku kikompe ekikusike ky’Okubikkulirwa Kwe.
Gird up the loins of endeavor, ## Kale nno mwesibe ebimyu by’okulafuubana, 
and be mindful of the words of God as revealed in His Book:  ## era mufeeyo nnyo ku bigambo bya Katonda nga bwe bibikuliddwa mu Kitabo Kye: 
'Lo, the Lord thy God is come, and with Him ## ‘Laba, Mukama Katonda wammwe azze, era wamu na Ye 
is the company of His angels arrayed before Him!' ## waliwo ekibinja kya Bamalayika Be abategekeddwa obulungi mu maaso Ge!’
Purge your hearts of worldly desires, ## Emitima gyammwe muginaazeemu kakiki w’okwegomba okw’ensi, 
and let angelic virtues be your adorning. ## era mweyambaze obubonero obw’obutuukirivu. 
Strive that by your deeds you may bear witness ## Mulafuubane bwemutyo olw’ebikolwa byammwe mulisobola okuwa obujulizi 
to the truth of these words of God, ## eri amazima g’ebigambo bino ebya Katonda, 
and beware lest, by 'turning back,' ## era mwegendereze ssikulwa nga, ‘mu kukuba akaddannyuma’ 
He may 'change you for another people,' ## Ye , ‘yandibasikiza abalala,’ 
who 'shall not be your like,' ## ‘abatafaanane nga mmwe,’ 
and who shall take from you the Kingdom of God. ## era abalibatwalako Obwakabaka bwa Katonda.
The days when idle worship was deemed sufficient are ended. ## Ennaku z’okusinza okw’obutaliimu  ebyalowoozebwanga nti byebiibyo zikomye. 
The time is come when naught but the purest motive, ## Ekiseera kituuse ebigendererwa ebisingira ddala obulongoofu byokka, 
supported by deeds of stainless purity, ## nga bigobererwa ebikolwa ebirungi ebitaliimu bbala, 
can ascend to the throne of the Most High and be acceptable unto Him. ## okuyinza okulinnya ku nnamulondo y’Oyo Ali Waggulu-ennyo era n’ebikirizibwa eri Ye. 
'The good word riseth up unto Him, ‘Ekigambo ekirungi kirinnya okutuuka eri Ye, 
and the righteous deed will cause it to be exalted before Him.' ## n’ekikolwa ekituukirivu kirikusobozesa okugulumizibwa mu maaso Ge.’  
You are the lowly, of whom God has thus spoken in His Book: ## Mmwe abakakkamu Katonda be yayogerako mu Kitabo Kye:
'And We desire to show favor to those who were brought low in the land, ## ‘Era Ffe twagala okuwa emikisa eri abo abeetowaze mu nsi, 
and to make them spiritual leaders among men, ## era n’okubafuula abakulembeze b’emyoyo mu bantu, 
and to make them Our heirs.' era tubafuule abasika baffe Ffe.’
You have been called to this station; you will attain to it, ## Mukoowoddwa okweyunira ekifo kino; mulikituukako, 
only if you arise to trample beneath your feet every earthly desire, ##  singa mugolokoka ne mufootola buli kwegomba kwonna okw’ensi, 
and endeavor to become those 'honored servants of His who speak not till He hath spoken, ne mulafuubana okufuuka ‘abaddu Be ab’eggonjebwa abatayogera okutuusa nga Ye ayogedde, 
and who do His bidding.' ## era abagondera ebiragiro Bye.’
You are the first Letters that have been generated from the Primal Point, ## Mwe Nnukuta ezisookedde ddala okubumbibwa okuva mu Kiseera eky’Oluberyeberye, 
the first Springs that have welled out from the Source of this Revelation. ## Enzizi ezisookedde ddala okujjuzibwa okuva ku Nsulo y’Okubikkulirwa kuno.  
Beseech the Lord your God to grant that no earthly entanglements, ## Mwegayirire Mukama Katonda wammwe akkirize waleme kubeerawo bya nsi ebibasiba,
no worldly affections, no ephemeral pursuits, may tarnish the purity, omukwano mu by’ensi, ebiruubirirwa eby’akatinko, ebiyinza okwonoona obulongoofu bwammwe, 
or embitter the sweetness, of that grace which flows through you. ## oba okukaayisa obuwoomi, obw’ekisa ekyo ekikulukutira mu mmwe.
I am preparing you for the advent of a mighty Day. ## Mbateekateeka olw’okujja kw’Olunaku olukulu ennyo.
Exert your utmost endeavor that, in the world to come, ## Mulafuubanire ddala nti, mu nsi erijja,
I, who am now instructing you, may, before the mercy-seat of God, ## Nze, kati Ali mu kubalagirira, mu maaso g’entebe y’ekisa eya Katonda.
rejoice in your deeds and glory in your achievements. ## Ndibasanyukira mu bikolwa byammwe era n’okujaganya olw’obuwanguzi bwammwe
The secret of the Day that is to come is now concealed. ## Ekyama ky’Olunaku olugenda okujja kaakano kukisiddwa.
It can neither be divulged nor estimated. ## Tekiyinza kubikkulwa oba okuteeberezebwa.
The newly born babe of that Day excels the wisest and most venerable men of this time, ## Omwana omuwere alizaalibwa ku lunaku olwo asingira wala abagezi era abantu ab’ebitiibwa, ab’ensangi zino,
and the lowliest and most unlearned of that period ## era, abawombeefu ennyo n’abatali bayigirize ab’omu kiseera ekyo
shall surpass in understanding the most erudite and accomplished divines of this age. ## balisukkuluma ku bannaddiini abayivu era abatutumufu ennyo ab’omulembe guno mu kutegeera.
Scatter throughout the length and breadth of this land, ## Musaasaane wonna mu buwanvu ne mu bugazi obw’ensi eno,
and, with steadfast feet and sanctified hearts, prepare the way for His coming. ## era n’ebigere ebinywevu n’emitima emirongoofu, muteeketeeke ekkubo ku lw’okujja Kwe.
Heed not your weaknesses and frailty; ## Temulowooza ku bunafu n’obuteesobola mu bulamu bwammwe;
fix your gaze upon the invincible power of the Lord, your God, the Almighty. ## mwekalirize amaanyi ga Mukama, Katonda wammwe, Ayinza-byonna, agatawagulwa.
Has He not, in past days, caused Abraham, ## Tasobozesezza, mu biseera ebyayita, Yibulaimu,
in spite of His seeming helplessness, ## newaakubadde Ye yalabika nga atalina buyambi,
to triumph over the forces of Nimrod? ## okuwangula amaanyi ga Nimrod?
Has He not enabled Moses, whose staff was His only companion, ## Tasobozesezza Musa, eyabeeranga n’omuggo gwe gwokka,
to vanquish Pharaoh and his hosts? ## okuwangula Falaawo n’eggye lye?
Has He not established the ascendancy of Jesus, ## Tayimusizza obukulu bwa Yezu,
poor and lowly as He was in the eyes of men, ## eyali omwavu era owa wansi nga bwe yalabikanga mu maaso g’abantu,
over the combined forces of the Jewish people? ## n’awangula amaanyi gonna ag’Abayudaaya?
Has He not subjected the barbarous and militant tribes of Arabia ## Takyusizza embeera z’Abawarabu abaali abakambwe era abatemu,
to the holy and transforming discipline of Mubammad, His Prophet? ## nga ayita mu njigiriza entukuvu eya Muhammadi, Nabbi We?
Arise in His name, put your trust wholly in Him, ## Mugolokoke mu linnya Lye, mumwesige Ye mu byonna, 
and be assured of ultimate victory. ## era mubeere bakakafu nti obuwanguzi obwenkomeredde bwammwe.

The account you have just studied of the life of the Báb ## Ebyafaayo bye waakamala okuyigako ku bulamu bwa Báb
will assist you in your efforts to deepen newly enrolled believers. ## ## bijja kukuyamba mu kulafuubanakwo okw’okunnyikiza abakkiriza abaggya. 
Although at first they need not learn the story in great detail, ## Newaakubadde nga mu kusooka tekibeetaagisa kuyiga byonna mu bujjuvu,
it will be important for them to know the major events of His life ## kijja kubabeerera kikulu era kya mugaso okumanya ebyafaayo ebikulu eby’obulamu Bwe
and to recognize that He was the Forerunner of Bahá'u'lláh and the Herald of a New Age. ## era n’okutegeera nti yali Mulanzi ow’okujja kwa Bahá’u’lláh era Omubaka w’Omulembe Omuggya.
You will find the pages that follow helpful on certain occasions. ## Ojja kusanga emiko gy’empapula egiddako nga gya mugaso mu biseera ebimu.

To learn to narrate the story of Bahá'u'lláh's life ## Okuyiga okunyumya olugero olukwata ku bulamu bwa Bahá'u'lláh
and gain an appreciation of the magnitude of the spiritual forces released by Him. ## era okwongera okutegeera obugazi bw’amaanyi g’omwoyo Ye bweyasumulula.
Practice ## Okwegezaamu
Visit a few families and share with them ## Kyalira abantu ab’omu maka nga gaago era ogabane nabo
a simple illustrated presentation of Bahá'u'lláh's life. ## ennyanjula ennyangu eraga obulamu bwa Bahá'u'lláh.

Bahá'u'lláh, Whose name was Mírzá Husayn-'Alí, ## Bahá’u’lláh, ng’erinnya Lye yali Mirzá Husayn-‘Ali,
was born on 12 November 1817 in Tihrán, the capital of Persia. ## yazaalibwa nga 12 November 1817 mu Tihrán, ekibuga ekikulu ekya Buperusi.
His father, Mírzá Buzurg, was a distinguished nobleman ## Kitaawe, Mirzá Buzurg, yali mulangira omututumufu 
who held a high-ranking position in the court of the Persian King. ## eyalina ekifo aky’amaanyi mu lubiri lwa Kabaka wa Buperusi.
From an early age, Bahá'u'lláh showed signs of greatness ## Okuva mubuto, Bahá’u’lláh yalaga obubonero obw’ekitiibwa
and displayed extraordinary knowledge and wisdom. ## era n’ayolesa amagezi n’okutegeera ebitaali bya bulijjo.
He did not attend regular school and only received some instruction at home. ## Teyagenda mu ssomero nga bulijjo okuggyako okufuna okusomesebwamu ebya bulijjo awaka
Regarding His childhood, 'Abdu'l-Bahá says: ## Ku bikwata ku buto Bwe, `Abdu’l-Bahá agamba nti: 
The Blessed Perfection, Bahá'u'lláh, belonged to the nobility of Persia. ## Oyo Atuukiridde Eyaweebwa-omukisa, Bahá’u’lláh, yasibuka mu lulyo olulangira olw’omu Buperusi.
From earliest childhood He was distinguished among His relatives and friends. ## Okuviira ddala mu buto yalinga wanjawulo mu b’eŋŋanda Ze ne mikwano Gye.
They said, 'This child has extraordinary power.' ## Baagamba nti, ‘Omwana ono alina amaanyi agatali ga bulijjo.’
In wisdom, intelligence and as a source of new knowledge, ## Mu magezi, mu kutegeera era nga ensulo ey’amagezi amapya,
He was advanced beyond His age and superior to His surroundings. ## Ye yali mugezi nnyo okusinga ku myaka Gye era nga asukulumye ku ebyo ebyali bimwetoolodde.
All who knew Him were astonished at His precocity. ## Bonna abaali bamumanyi bewuunyanga amagezi Ge.
It was usual for them to say, 'Such a child will not live,' ## Baateranga okugamba nti, ‘Omwana bwatyo si waakukula,’
for it is commonly believed that precocious children do not reach maturity." ## kubanga kyali kinonoozebwa nti abaana abagezi bwebatyo baali tebakula.
In a Tablet, Bahá'u'lláh Himself tells a story from His childhood ## Mu Kiwandiiko ekimu, Bahá’u’lláh Yennyini anyumya nti olumu nga akyali muto
of the occasion when He attended the wedding celebration of one of His brothers in Tihrán. ## yagenda ku mbaga ey’omu ku baganda Be mu Tihrán.
As was the custom in Tihrán at that time, ## Nga bweyali empisa mu Tihrán mu biseera ebyo,
a great feast was held for seven days and nights. ## omukolo ogw’amaanyi gw’abeerawo okumala ennaku n’ebiro musanvu.
On the last day, a puppet show about a famous king ## Ku lunnaku olw’asembayo, omuzannyo gw’obugulugoosi ogukwata ku kabaka omututumufu
was performed as entertainment for the guests. ## gwazannyibwa okusanyusa abagenyi.
Bahá'u'lláh sat in an upper room overlooking the courtyard ## Bahá’u’lláh yatuula mu kisenge ekyawaggulu nga kitunudde mu luggya
where a tent had been set up for the performance. ## awaali wateereddwa ensiisira okuzannyiramu omuzannyo.
He tells us that the play began with the entrance of a few small figures ## Atugamba nti omuzannyo gwatandika n’okuyingira kw’obugologoosi obutono
in human form announcing that the king was approaching. ## obwali bufaanana abantu nga bulangirira nti kabaka yali asembedde.
Several more figures then appeared. ## Obugologoosi obumu obulala obuwerako nabwo ne bulabika.
Some were sweeping, and others were sprinkling water ## Obumu bwali bwera, ate obulala nga bwe bumansira amazzi
in preparation for the king's arrival. ## mu kwetegekera okutuuka kwa kabaka.
Soon after, the town crier entered the scene ## Oluvannyuma lw’akaseera katono, omulanzi w’ekibuga n’ayingira mu kitundu ky’omuzannyo
and told the people to assemble for an audience with the king. ## n’agamba abantu bakuŋŋaane okusisinkana kabaka.
Several groups of figures then made their appearance ## Awo obubinja bw’obugologoosi obuwerako ne buyingira
and took their proper places. ## era ne butuula mu bifo byabwo.
Finally, the king made his grand entrance. ## Ku nkomerero, kabaka ye yasembayo okuyingira mu bitiibwa.
Wearing a crown on his head, he walked slowly and majestically ## Nga ayambadde engule ku mutwe gwe, yatambula mpola mu kitiibwa
and seated himself on a throne. ## n’atuula ku nnamulondo.
Shots were fired; trumpets blasted, ## Emizinga gyakubibwa; emirere ne givuga,
and the tent was filled with smoke. ## era weema yajjula omukka.
When the smoke cleared, the king, still seated on his throne, ## Omukka bwe gwaggwawo, kabaka, eyali akyatudde ku nnamulondo ye,
was seen surrounded by ministers, princes and state officials, ## yalabibwa nga yeetooloddwa abayambi be, abalangira n’abakungu ba gavumenti,
all standing at attention in his presence. ## bonna nga bayimiridde butengerera mu maaso ge.
At that moment, a thief was brought before the king, ## Mu kiseera ekyo, omubbi yaleetebwa mu maaso ga kabaka,
who gave the order that he should be beheaded. ## era kabaka n’alagira atemweko omutwe.
Without delay, the chief executioner carried out his instructions. ## Mbagirawo, omumbowa yatuukiriza ekiragiro kye. 
After the execution, the king fell into conversation with his ministers and officials. ## Nga omubbi amaze okuttibwa kabaka n’atanula okulasa emboozi ne baminisita be wamu n’abakungu be.
Suddenly news arrived that a rebellion ## Amangu ago amawulire ne gatuuka nti waliwo obwegugungo
had broken out in one of the frontiers. ## obwali bubalusewo mu bimu ku bitundu eby’oku nsalo.
Troops were immediately dispatched to crush the uprising. ## Ebibinja by’abasirikale byaweerezebwa mangu ddala okumalawo obwegugungo buno.
A few minutes later, the sound of cannon shot was heard in the background, ## Mu ddakiika ntono ezaddirira, eddoboozi ly’emundu ey’ekika kya kanoni lyawulirwa mu kifo ekyali emabega waabwe
and it was announced that the king's troops were engaged in battle against the rebels. ## era ne kirangirirwa nti abasirikale ba kabaka baali mu kwaŋŋanga abeewagguzi.
Thus the play continued. ## Bwe gutyo omuzannyo ne gweyongerayo.
Bahá'u'lláh was greatly puzzled by the nature of the show. ## Bahá’u’lláh yatabulwa nnyo ebyali mu muzannyo.
After it was over and the curtain was drawn, ## Oluvannyuma nga guwedde era nga n’olutimbe lusiddwawo,
He saw a man come out from behind the tent carrying a box under his arm. ## Ye n’alaba omusajja ng’ava emabega w’olutimbe ng’asitudde essanduuko mu nkwawa ze.
"What is this box," Bahá'u'lláh asked him, ## “Ssanduuko ki eno?” Bahá’u’lláh yamubuuza,
"and what was the nature of this display?" ## “era omuzannyo gubadde gugenderera kulaga ki?”
"All this lavish display and these elaborate devices " he replied, ## Omusajja n’amuddamu nti,” “Okwolesa kuno okw’okwejalabya n’ebintu byonna ebikozeseddwa,
"the king, the princes, and the ministers, their pomp and glory, their might and power, ## kabaka, abalangira, ne baminisita, amajolobera n’ebitiibwa byabwe, obuyinza n’amaanyi gaabwe,
everything you saw, are all now contained within this box. ## buli kintu kye walabye, byonna kaakano bikuŋŋanyiziddwa munda mu ssanduuko eno.”
This statement made a great impression on Bahá'u'lláh, and He has declared that: ## Ebigambo bino byatengula nnyo Bahá’u’lláh, era Ye alangiridde nti:
Ever since that day, all the trappings of the world ## Okuva ku lunaku olwo, ebintu byonna eby’ensi
have seemed in the eyes of this Youth akin to that same spectacle. ## birabise mu maaso g’Omuvubuka ono okufaananira ddala nga bye bimu n’ebyo ebibadde biragibwa.
They have never been, nor will they ever be, of any weight and consequence, ## Tebibangako, era tebiribeera, na buzito oba omugaso gwonna,
be it to the extent of a grain of mustard seed. . . ## wadde okwenkana empeke ya kalidaali…
Erelong these outward trappings, these visible treasures, these earthly vanities, ## Mu bbanga si ddene ebintu bino byonna eby’omu nsi, eby’obugagga bino ebirabika, eby’obutaliimu bino eby’ensi,
these arrayed armies, these adorned vestures, these proud and overweening souls, ## abasirikale bano abatimbaganye ebitiibwa, ebizibaawo bino amatiribona, abantu bano abeewulize era ab’amalala,
all shall pass into the confines of the grave, as though into that box. ## byonna bijja kubulira mu mbuga z’entaana, nga bino bwe biri mu ssanduuko eyo.
In the eyes of those possessed of insight, ## Mu maaso g’abo abalina amagezi ag’omu nda,
all this conflict, contention and vainglory hath ever been, and will ever be, ## okulwanagana kuno kwonna, okuyombagana era n’okwegulumiza okutaliimu byali bibaddewo, era biribaawo,
like unto the play and pastimes of children. ## nga bifaanana omuzannyo n’okwesanyusa okw’abaana abato.
Another story associated with Bahá'u'lláh's childhood is related to a dream that His father had in which Bahá'u'lláh appeared to be:
Olugero olulala olukwata ku Bahá’u’lláh mu biseera eby’obuto Bwe lwekuusa ku kirooto Kitaawe kye yaloota Bahá’u’lláh mwe yalabikira nga:

. swimming in a vast, limitless ocean, His body shone upon the waters ## … awuga mu ssemayanja obwaguuga ataliiko kkomo, Omubiri Gwe gwayakaayakana ku mazzi ekitangaala
with a radiance that illumined the sea. ## ne kimulisa enyanja yonna. 
Around His head, which could distinctly be seen above the waters, ## Okwetooloola omutwe Gwe, ogwali gulabibwa obulungi waggulu ku mazzi,
there radiated, in all directions, His long, jet-black locks, ## awo waasaasaanira, ku buli luuyi, enviiri Ze ezaali enzirugavu ennyo,
floating in great profusion above the waves. . ## nga ziseeyeeya mu bungi waggulu w’amayengo …
a multitude of fishes gathered round Him, ## ebyennyanja nkuyanja byamwetooloola Ye,
each holding fast to the extremity of one hair. ## nga buli kimu kyekutte ku buli luviiri gye lwali lukoma.
Fascinated by the effulgence of His face, ## Nga bisikirizibwa ekitangaala ekyali mu bwenyi Bwe,
they followed Him in whatever direction He swam. ## byamugoberera buli ludda gye yawugiranga.
Great as was their number, and however firmly they clung to His locks, ## Newaakubadde byali bingi nnyo, era ne bwenywereza ddala bitya ku nviiri Ze,
not one single hair seemed to have been detached from His head, ## tewaalabika wadde oluviiri n’olumu nga lukunyuuka okuva ku mutwe Gwe,
nor did the least injury affect His person. ##  wadde akanuubule konna okutuuka ku mubiri Gwe.
Free and unrestrained, ## Mu ddembe era nga takugiddwa,
He moved above the waters and they all followed Him. ## Ye yawugira waggulu ku mazzi era byonna ne bimugoberera.
Impressed by this dream, Bahá'u'lláh's father  ## Olw’okutengulwa ennyo ekiroto kino, mukadde wa Bahá’u’lláh
called a man known for his insight ## ono omusajja kye yava atumya omusajja omumanyifu olw’okumanya kwe okungi
and asked him to interpret it for him. ## era n’amusaba akimuvvuunulire.
This man, as if inspired by a glimpse of the future glory of Bahá'u'lláh, said: ## Omusajja ono, eyali nga aluŋŋamiziddwa n’alaba katono ku kitiibwa kya Bahá’u’lláh eky’ebiseera omu bye eby’omu maaso, yagamba:
The limitless ocean that you have seen in your dream ## Ssemayanja ataliiko kkomo gwe walabye mu kirooto kyo
is none other than the world of being. ## ssi mulala yenna wabula ensi yonna ey’abantu abalamu.
Single-handed and alone,  ## Nga tayimbiddwako muntu yenna era nga ali bwa nnamunigina, 
your son will achieve supreme ascendancy over it. ## mutabani wo ajja kutuuka ku ntikko yaayo.
Wherever He may please, He will proceed unhindered. ## Buli wonna Ye waaliyagala okugenda, waliba yagadde, aligendayo awatali kukugirwa.
No one will resist His march, no one will hinder His progress. ## Tewaliba n’omu yenna alyekiika mu kkubo Lye, tewaliba n’omu alikugira kugenda Kwe mu maaso.
The multitude of fishes signifies the turmoil ## Enkuyanja y’ebyenyanja etegeeza ensasagge
which He will arouse amidst the peoples and kindreds of the earth. ## gy’alikuma mu bantu n’abeŋŋanda ab’oku nsi.
Around Him will they gather, and to Him will they cling. ## Okwetooloola Ye we balikuŋŋaanira, era ku Ye kwe balyekwata.
Assured of the unfailing protection of the Almighty, ## Nga mukakafu ku lw’obukuumi obutalemererwa obw’Oyo Ayinza-byonna,
this tumult will never harm His person, ## akutabulwatabulwa kuno tekulikosa Ye nga omuntu,
nor will His loneliness upon the sea of life endanger His safety. ## wadde ekyobeera ky’oku nnyanja y’obulamu okubeera eky’obulabe eri obukuumi Bwe.

What was Bahá'u'lláh's name? ## Bahá’u’lláh yayitibwanga linnya ki? 
On what date was He born? Yazaalibwa ku nnaku z’omwezi ki?
Where was He born? Yazaalibwa wa?
By what other name is Persia known today? ## Linnya ki eddala Buperusi lyeyitibwa ensangi zino? 
What was the name of Bahá'u'lláh's father? ## Omuzadde wa Bahá’u’lláh omusajja yali ayitibwa ani?
What kind of position did Bahá'u'lláh's father hold? ## Omuzadde wa Bahá’u’lláh omusajja yalina kifo ki mu lubiri lwa kabaka?
What signs did Bahá'u'lláh display as a child? ## Bubonero ki Bahá’u’lláh bwe yalaga nga akyali mwana muto? 
What kind of education did Bahá'u'lláh receive? ## Bahá’u’lláh yafuna kuyigirizibwa kwa kika ki? 
Describe the puppet show that Bahá'u'lláh saw in His childhood. ## Nnyonnyola omuzannyo gw’obugologoosi Bahá’u’lláh gwe yalaba nga akyali muto?
What did Bahá'u'lláh think when He learned that the play ## Bahá’u’lláh yalowooza ki bwe yakitegeera nti omuzannyo 
with its king, ministers, soldiers and throne had all been put away in a box? ## ne kabaka eyagulimu, ba minisita, abasirikale, ne nnamulondo byonna biterekeddwa mu ssanduuko?
Bahá'u'lláh has declared that from the day He saw the king, ## Bahá’u’lláh alangiridde nti okuva ku lunaku lwe yalaba kabaka,
his ministers, soldiers and throne put away in a box: ## baminista, abasirikale nnamulondo ye byonna nga biteekeddwa mu ssanduuko: 
Relate in your own words Mírzá Buzurg's dream. ## Nyumya mu bigambo byo ekirooto kya Mìrzà Buzurg.
What was the meaning of the ocean in the dream? ## Ssemayanja eyali mu kirooto yali ategeeza ki?
What was the meaning of the fish? ## Ebyenyanja byali bitegeeza ki? 
What did it mean that Bahá'u'lláh moved free and unrestrained above the waters? ## Kyali kitegeeza ki nti Bahá’u’lláh yawugiranga waggulu ku mazzi mu ddembe era nga yali takugirwa?

The Divine Manifestations are endowed with innate knowledge ## Abayolesebwa Katonda balina amagezi ag’omunda amazaale ## era babeera tebeetaaga kufuna kuyigirizibwa kwa mu ssomero oba mu ga ssematendekero.
and do not need to acquire learning at schools and universities. 
They are the educators, not the educated. Bahá'u'lláh says: ## Be babeera abayigiriza so si abayigirizibwa. Bahá'u'lláh agamba:
"This Wronged One hath frequented no school, ## Eyajoogebwa Ono bonyezebwa teyagendako mu ssomero, 
neither hath He attended the controversies of the learned. ## wadde okwenyigirako mu nkayana z’abayivu.
By My life! Not of Mine own volition have I revealed Myself, ## Ndayira ku lw’obulamu Bwange!  Si ku lwa kwagala Kwange Nze Mwene okweyolesa,
but God, of His own choosing, hath manifested Me. ## wabula Katonda, ku lw’okusiima Kwe, Ye yaayolesezza Nze.”6
In reference to Bahá'u'lláh's innate knowledge, 'Abdu'l-Bahá says: ## Ku bikwata ku magezi ga Bahá’u’lláh ag’omunda amazaale, ‘Abdu’l-Bahá agamba:
"No one entered His presence without becoming awe-stricken by His might. ## “Teri yayingiranga Ye weyabeeranga ateewuunyanga maanyi Ge.
The learned men who approached Him were astounded at His knowledge, ## Abasajja abayivu abamutuukiriranga beewuunyanga nnyo amagezi Ge,
yet He never attended school nor learned of men. ## so nga teyagendako mu ssomero oba okuyigirizibwa omuntu yenna.
His friends and His family all testify to this, ## Mikwano Gye ne bonna mu maka Ge kino bakiwaako obujulirwa,
yet His Teachings are the soul of this age. ## so nga ate Okuyigiriza Kwe gwe mutima ogw’omulembe guno.”
The sun emanates from itself and does not draw its light from other sources. ## Omusana guva mu gwo gwennyini era tegufuna kitangaala kyagwo okuva wantu walala wonna.
The Divine Teachers have the innate light; ## Abayigiriza Abatukuvu balina ekitaangala kye bazaalibwa nakyo;
They have knowledge and understanding of all things in the universe; ## Balina amagezi n’okutegeera kw’ebintu byonna mu nsi;
the rest of the world receives its light from Them ## ebirala byonna mu nsi bifuna ekitangaala kyabyo okuva ku Bo 
and through Them the arts and sciences are revived in each age. ## era okuyita mu Bo eby’emikono n’ebya ssaayansi bizzibwa buggya mu buli mulembe.
In your group, discuss the meaning of innate knowledge  ## Mu kibinja kyammwe, mukubaganye ebirowoozo ku makulu g’amagezi ag’omunda amazaale 
and of acquired knowledge. ## wamu n’amagezi ag’afunibwa okuva mu kuyigirizibwa.
Memorize the above quotation from the Writings of Bahá'u'lláh. ## Mukwate bukusu ekyawandiikibwa ekyo waggulu ekiggiddwa mu Byawandiikibwa bya Bahá'u'lláh. 
As Bahá'u'lláh grew, the signs of His greatness became increasingly manifest. ## Bahá’u’lláh bwe yagenda yeeyongera okukula, obubonero bw’ekitiibwa Kye bweyongera okulabika.
By the time He was a youth,  ## Mu kiseera we yavubukira, 
He was renowned for His keen intelligence, ## yali amaze okututumuka olw’obwongo Bwe obwogi,
His excellent character, His generosity and compassion. ## olw’empisa Ze ennungi, obugabi, n’obusaasizi Bwe.
He was capable of solving the most difficult problems ## Yasobolanga okugonjoola ebizibu ebisingira ddala obugumu
and of answering the most complicated and profound questions. ## era n’okuddamu ebibuuzo ebisingira ddala obukalubo era eby’amakulu ag’omu nda.
Yet despite His extraordinary powers, ## Wadde nga yalina amaanyi ag’ekitalo,
He never sought position or prominence. ## teyanoonyanga kubeera ku madaala ga waggulu oba okubeera omwatiikirivu.
When His father passed away, ## Muzadde We omusajja bwe yafa,
Bahá'u'lláh was asked to follow in his footsteps ## Bahá’u’lláh yasabibwa okudda mu bigere bya kitaawe,
and assume his position in the court of the King. ## era n’okudda mu kifo kye mu lubiri lwa Kabaka.
But He refused. ## Naye Ye yagaana.
He was not interested in the titles and honors of this world. ## Yali teyettanira kukola linnya na kufuna bitiibwa bya nsi eno.
His interest lay in defending the poor and protecting the needy. ## Yali asinga kwettanira kulwanirira banaku, n’okukuuma abaali mu bwetaavu. 
At the age of eighteen, Bahá'u'lláh married Ásíyih Khánum ## Bwe yaweza emyaka kumi na munaana, Bahá’u’lláh yawasa Ásíyih Khánum
and their home became a shelter to all. ## era amaka gaabwe gafuuka ekiddukiro kya bonna.
No one was denied their hospitality. ## Tewali n’omu ataaloza ku nneeyisa yaabwe ey’okwaniriza abagenyi mu maka gaabwe.
Bahá'u'lláh was twenty-seven years old ## Bahá’u’lláh yali awezezza emyaka abiri mu musanvu,
when, on 23 May 1844, the Báb declared His Mission to Mullá Husayn in Shíráz. ## nga May 23rd 1844, Báb we yalangirira Obubaka eri Mullá Husayn mu Shiráz.
Scarcely three months after that historic event, ## Bu bbanga eritaawera na myezi esatu oluvannyuma lw’ekyafayo kinookubeerawo,
Bahá'u'lláh received a scroll from the Báb ## Bahá’u’lláh yafuna ekiwandiiko okuva eri Báb, 
which contained some of His Writings. ## omwali ebimu ku Byawandiikibwa Bye.
He instantly testified to the truth of the Báb's Revelation ## Mu kiseera ekyo kyennyini yajulira amazima g’Okubikulirwa kwa Báb 
and arose to promote His Teachings. ## era n’ayimukiramu okutwala mu maaso Enjigiriza Ze. 
The story of how Bahá'u'lláh came to receive that scroll is as follows. ## Emboozi ekwata ku ngeri Bahá’u’lláh gye yafunamu ekiwandiiko kino egenda bweti.
Soon after the Báb had appointed His chosen disciples, ## Amangu ddala nga Báb amaze okussawo Abayigirizwa Be Ye beyeerondera,
the eighteen Letters of the Living, He called them to His presence ## Ennukuta z’Obulamu ekkumi noomunaana, Yabayita ne bajja Ye we yali
and instructed them to spread out and teach His Faith. ## era n’abalagira okusaasaana basomese Enzikiriza Ye.
He gave to each one a special task, ## Yawa buli omu kubo omulimu ogw’enjawulo,
assigning to some their own native provinces as the field of their endeavors. ## abamu ng’abasindika mu bibuga byewaabwe bakolere eyo.
Of these eighteen blessed souls, ## Ku bantu bano ekkumi n’omunaana ab’omukisa,
Quddús was chosen to accompany Him on His pilgrimage to Mecca, ## Quddús yeeyalondebwa okuwerekera Báb mu kulamaga Kwe e Mecca,
where He was to proclaim His Mission. ## nga eyo Ye gye yali agenda okulangirira Obubaka Bwe.
To Mullá Husayn, the first to believe in Him, ## Eri Mullá Husayn, eyasooka okumukiririzaamu,
He addressed these words: "Grieve not that you have not been chosen ## Yamugamba ebigambo bino: “Tonakuwala kubanga tolondeddwa
to accompany Me on My Pilgrimage to Hijáz. ## kumperekerako mu kulamaga kwange mu Hijàz.
I shall, instead, direct your steps to that city ## Wabula, Nze nja kwolekeza ebigere byo eri ekibuga ekyo
which enshrines a Mystery of such transcendent holiness ## omuli Ekyama Ekikusike ekirimu obutuukirivu obussukkulumye,
as neither Hijáz nor Shíráz can hope to rival. ## obutasuubirwa kuvuganyizibwa wadde mu Hijáz oba Shiráz.
He gave Mullá Husayn a scroll and instructed him to proceed to Tihrán. ## Yawa Mullá Husayn ekiwandiiko era n’amulagira okwolekera e Tihrán.
He told him to beseech God that He would enable him ## Yamukuutira okwegayirira Katonda amuyambe
to recognize the splendor of the secret hidden in that city ## ategeere ekitibwa eky’ekyama ekikwekeddwa mu kibuga ekyo
and enter the presence of the Beloved. ## era asobole okutuuka mu maaso g’Omwagalwa.
Mullá Husayn set out on his mission and, ## Mullá Husayn yatandika olugendo lw’obubaka bwe,
after passing through several cities, arrived in Tihrán. ## era ng’amaze okuyita mu bibuga ebiwerako, yatuuka mu Tihrán.
There he took a room in a school for religious studies. ## Eyo yafuna ekisenge mu ssomero eriyigiriza eby’eddiini.
One of his first acts was to proclaim the Báb's Message ## Omulimu gwe yasookera ddala okukola kwali kulangirira Bubaka bwa Báb 
to the head of that school, who rejected it with arrogance. ## eri omukulu w’essomero, eyabugana olw’amalala ge.
However, a young student of the school overheard their conversation ## Naye nno, omuyizi omu omuto mu ssomero eryo, emboozi yaabwe yamugwa mu matu
and was deeply affected by the words of Mullá Husayn. ## era ebigambo bya Mullá Husayn byamukwatako nnyo.
He decided to visit him at the hour of midnight ## Yasalawo okumukyalira mu matumbi budde
and learn more about the Message he proclaimed with such enthusiasm. ## asobole okuyiga ebisingawo ku bubaka bwe bwe yalangirira n’okwagala okungi bwekutyo.
Mullá Husayn received the young man ## Mullá Husayn yayaniriza omuvubuka ono omuto
and spoke to him with great courtesy and kindness. ## era n’ayogera naye mu bwetoowaze obungi era n’ekisa ekingi.
He told him that he now understood why he had come to this place. ## Yamugamba nti kaakano yali ategende ensonga eyali emuleese mu kifo kino. 
The head of the school had disdainfully rejected the Message he had brought. ## Omukulu w’essomero, mu bunyoomi bwe, yali agaanyi obubaka bweyali aleese. 
"My hope," said Mullá Husayn, "is that his pupil may, ## Mullá Husayn yagamba, “Essuubi lyange liri nti omuyizi we
unlike his master, recognize its truth. ## obutafaanana oyo amukulira, asobole okutegeera amazima gaabwo.
During their conversation, Mullá Husayn asked the student where he was from. ## Bwe baali nga banyumya, Mullá Husayn yabuuza omuyizi wa gye yali ava. 
He replied that he was from the district of Núr, in the province of Mázindarán. ## Yamuddamu nti yali ava mu kitundu eky’e Núr, mu saza lye Mázindarán.
"Tell me," inquired Mullá Husayn, "is there today ## Mullá Husayn naamubuuza nate nti, “Mbuulira waliyo kaakano
among the family of the late Mírzá Buzurg-i-Núrí, ## omuntu yenna mu nju y’omugenzi Mírzá Buzurg-i-Núr,
who was so renowned for his character, his charm, ## eyali amanyiddwa ennyo olw’empisa ze ennungi, endabika ye
and artistic and intellectual attainments, ## era n’obukugu bwe mu kuyiiya n’obumannyi,
anyone who has proved himself capable ## oyo yenna eyeeraze nga asobola 
of maintaining the high traditions of that illustrious house? ## okukuuma omutindo gw’obulombolombo obwa waggulu obw’ennyumba eyo ey’ekitiibwa?”
"Yea," he replied "among his sons now living, ## Yaddamu nti, “Yee, mu batabani be abakyaliwo,
one has distinguished Himself by the very traits which characterized His father. ## omu ku bo Ye yeeyolesezza olw’obubonero bwennyini kitaawe bwe yalina.
By His virtuous life, His high attainments, ## Obulamu Bwe obw’empisa ennungi, olw’ebyo by’atuseeko ebya waggulu,
His loving-kindness and liberality, ## okwagala abantu n’obuntubulamu,
He has proved Himself a noble descendant of a noble father." ## Ye Mwene alagira ddala nti mwana wa mukungu.
"What is His occupation?" asked Mullá Husayn. ## Mullá Husayn n’amubuuza nti, “Akola mulimu ki?” 
"He cheers the disconsolate and feeds the hungry." ## “Azzaamu amaanyi abo abaweddemu essuubi era n’agabirira n’abalumwa enjala.”
What of His rank and position?" ##  “Ali ku ddaala ki na kifo ki mu ba bantu?”
"He has none apart from befriending the poor and the stranger." ## “Tewali ky’alina okuggyako okukwana abanaku n’abagwira.”
"What is His name?" "Husayn-'Alí." ## “Erinnya Lye y’ani?”  “Husayn-‘Ali.”
With each answer, Mullá Husayn became more filled with delight. ## Buli kyandibwangamu, Mullá Husayn kyamujjuzanga essanyu.
"How does He spend His time?" he further asked. ## Yeeyongera n’amubuuza nti, “Obudde Bwe abumala akola ki?”
"He roams the woods and delights in  ## “Asinga kwagala kutambulatambula mu bibira era asanyukira nnyo okutunuulira 
the beauties of the countryside. ## obulungi bw’obutonde ku mabbali g’ekibuga. 
"What is His age?" "Eight and twenty." ## “Alina emyaka emeka?”  “Abiri mu munaana.”
Mullá Husayn's face was beaming with satisfaction and joy ## Amaaso ga Mullá Husayn gaali gajudde obumativu n’essanyu
when he asked the young man: ##  bwe yabuuza omuvubuka omuto,
"I presume you often meet Him?" ##  “Ka nkitwale nti otera okumusisinkana?”  
"I frequently visit His home," he responded. ## Yaddamu nti, “Enfunda nnyingi nkyala mu maka Ge.”
"Will you deliver into His hands a trust from me?" ## “Nkwesige onoomutuusaako obubaka okuva gyendi mu mikono Gye?”
"Most assuredly," was his reply. ## Yaddamu nti, “Awatali kubuusabuusa.”
Mullá Husayn then handed him the scroll wrapped in a piece of cloth ## Mullá Husayn n’alyoka amukwasa omuzingo gw’olupapula ogwali guzingiddwa mu kagoye
and requested him to present it to Bahá'u'lláh the next day at dawn. ## era n’amusaba agutuuse eri Bahá'u'lláh enkeera nga busaasaana.
"Should He deign to answer me," Mullá Husayn added, ## Mullá Husayn n’ayongerako, “Singa Ye anaaba ayagadde okunziramu, 
"will you be kind enough to acquaint me with His reply? ## onabeera wa kisa okuntuusaako Ye ky’anabeera anzizeemu?”
The student took the scroll and, at daybreak, ## Omuyizi n’atwala omuzingo era, ku maliiri,
arose to carry out Mullá Husayn's request. ## n’agolokoka okukola Mullá Husayn kye yamusaba.
As he neared the house of Bahá'u'lláh, he saw His brother, Mírzá Músá, ## Bwe yasembera okumpi n’ennyumba ya Bahá’u’lláh, yalaba muganda We, Mírzá Músá,
standing at the gate and explained to him the reason for his visit. ## ng’ayimiridde ku wankaaki w’ekikomera n’amunnyonnyola ensonga eyali emuleese.
Mírzá Músá conducted the young man into the presence of Bahá'u'lláh, ## Mírzá Músá yatwala omuvubuka mu kifo awaali Bahá’u’lláh,
and the scroll was laid before Him. ## omuzingo gw’olupapula ne guteekebwa mu maaso Ge.
Bahá'u'lláh asked them to be seated. ## Bahá’u’lláh yabasaba batuule.
Unfolding the scroll, He began to read aloud some of its passages. ## Bwe yamala okwanjuluza omuzingo gw’olupapula, n’atandika okusoma ebimu ku bitundu ebyagulimu mu ddoboozi erya waggulu.
He had read but a page when He turned to His brother and said: ## Yali yaakasomako omuko gumu bweguti n’akyuka n’atunuulira muganda We n’agamba nti,
"Músá, what have you to say? Verily I say, whoso believes in the Qur'án ## “Músá, ggwe olina ki eky’okwogera?  Ddaladdala Nze ŋŋamba, oyo yenna akkiririza mu Qur’án
and recognizes its Divine origin,  ## era n’ategeera ensibuko y’Obutuukirivu bwayo, 
and yet hesitates, though it be for a moment, ## naye ate era ne yeeganiriza, wadde okumala akaseera akatono ennyo,
to admit that these soul-stirring words are endowed with the same regenerating power, ## okukkiriza nti ebigambo bino ebiyimusa-omwoyo bijjuziddwa amaanyi ge gamu agazza obugya,
has most assuredly erred in his judgment ## awatali kubuusabuusa abeera akoze ensobi mu kusalawo kwe
and has strayed far from the path of justice. ##  era abeera abulidde ddala okuva mu kkubo ly’obwenkanya.
Dismissing the young man from His presence, ## Bwe yali asiibula omuvubuka ave mu kubeerawo Kwe,
Bahá'u'lláh requested him to take to Mullá Husayn, as a gift from Him, ## Bahá’u’lláh yamusaba atwalire Mullá Husayn, ng’ekirabo okuva eri Ye,
a loaf of sugar and a package of tea, ## ettu lya ssukaali n’ekitereke ky’amajaani,
and to convey to him His appreciation and love. ## era atuuse eri Ye okusiima n’okwagala Kwe.
Filled with happiness, the young man arose and hurried back to Mullá Husayn. ## Nga ajjudde essanyu, omuvubuka yayimuka n’ayanguwa addeyo eri Mullá Husayn. 
He delivered to him the gift and message from Bahá'u'lláh. ## Yatuusa gyali ekirabo n’obubaka okuva eri Bahá’u’lláh.
No words can describe the joy with which Mullá Husayn received them. ## Teri bigambo biyinza kunnyonnyola ssanyu Mullá Husayn lye yafuna nga abufunye.
With a bowed head, he accepted the gift and fervently kissed it. ## Nga akotese omutwe, yakkiriza ekirabo era n’akinywegera nnyo.
He then hugged the young man, kissed his eyes,  ## Oluvannyuma n’agwa omuvubuka mu kifuba, n’anywegera amaaso ge, 
and said: "My dearly beloved friend! ## era n’agamba nti, “Mukwano gwange omwagalwa ennyo!
I pray that even as you have rejoiced my heart, ## Nsaba nti mu ngeri y’emu gy’osanyusizzaamu omutima gwange,
God may grant you eternal felicity  ## Katonda akumpeere essanyu ery’olubeerera 
and fill your heart with imperishable gladness. ## era ajjuze omutima gwo n’okwagala okutaggwawo.”
The young man was greatly puzzled by Mullá Husayn's behavior. ## Omuvubuka yewuunya nnyo enneeyisa ya Mullá Husayn.
What could be, he wondered, the nature of the bond that unites these two souls? ## Yeewuunanaganya nnono ki ey’olujegere eyinza okugatta emyoyo gino ebiri?
What could be the cause of fellowship between them? ## Kiki ekyali kiyinza okubeera nti kireetawo okussa ekimu wakati waabwe?
Why should Mullá Husayn have shown such happiness ## Lwaki Mullá Husayn yatuuka okulaga essanyu nga eryo
upon receiving so small a gift from Bahá'u'lláh? ## oluvannyuma lw’okufuna akalabo akatono bwekatyo okuva eri Bahá’u’lláh?
The young man was faced with a mystery that he could not unravel. ## Omuvubuka yali atawaanyizibwa ekyama kye yali tasobola kutegeera.
A few days later, Mullá Husayn left for Khurásán,  ## Mu nnaku entono ezaddirira, Mullá Husayn yagenda e Khurásán, 
a province in the northeast of Iran. ## essaza erisangibwa mu bukiika kkono bw'ebuvanjuba obw’omu mambuka ga Iran.
As he said farewell to the young student from Núr, ## Bwe yali nga asiibula omuyizi omuvubuka okuva e Núr,
he told him: "Breathe not to anyone what you have heard and witnessed. ## yamugamba nti, “Tobuulira omuntu yenna ku by’owulidde ne by’olabye.
Let this be a secret hidden within your breast. ##  Kino ka kibeere kyama ekikwekeddwa mu mutima gwo.
Divulge not His name, ## Tobikkulanga erinnya Lye,
for they who envy His position will arise to harm Him. ## kubanga abo abalina ensaalwa olw’ekifo Kye bajja kuyimuka okutuusa obulabe ku Ye.
In your moments of meditation, pray that the Almighty may protect Him, ## Mu biseera byo eby’okwefumiitiriza, weegayirire nti Oyo Ayinza-byonna amukuume Ye,
that, through Him, He may exalt the downtrodden, enrich the poor, ## era nti, nga ayita mu Ye, asobole okugulumiza abanaku, okugaggawaza abaavu,
and redeem the fallen. ## n’okuyimusa abo ababeera bagudde.
The secret of things is concealed from our eyes. ## Ekyama ky’ebintu kikwekeddwa amaaso gaffe.
Ours is the duty to raise the call of the New Day ## Omulimu gwaffe kwe kuyimusa eddoboozi ery’Olunaku Oluggya
and to proclaim this Divine Message unto all the people. ## era n’okulangirira Obubaka buno Obutukuvu eri abantu bonna.
Many a soul will, in this city, shed his blood in this path. ## Abantu bangi, mu kibuga kino, baliyiwa omusaayi gwabwe mu kkubo lino.
That blood will water the Tree of God, ## Omusaayi ogwo gulifukirira Omuti gwa Katonda,
will cause it to flourish, and to overshadow all mankind. ## guliguyamba okutinta, era gulibuutikira abantu bonna.

What did the Báb do after appointing the eighteen Letters of the Living? ## Báb yakola ki oluvannyuma lw’okulonda Ennukuta z’Obulamu ekumi n’omunaana? 
Whom did the Báb choose to accompany Him on pilgrimage to Mecca? ## Báb yalonda ani okumuwerekera okugenda mu kulamaga Kwe e Mecca?
To what country does Hijáz refer? ## Hijáz kisangibwa mu nsi ki? 
To Mullá Husayn, the first to believe in Him, the Báb addressed these words: ## Eri Mullá Husayn eyasooka okumukiriza Báb yagamba:
What did the Báb give to Mullá Husayn? ## Kiki Báb kye yawa Mullá Husayn? 
Upon arriving to Tihrán, Mullá Husayn took a room in a school for religious studies. ## Bwe yatuuka mu Tihrán, Mullá Husayn yafuna ekifo mu ssomero eriyigiriza eby’eddiini. 
How did the head of that school respond to the Báb's Message? ## Ngeri ki omukulu w’essomero eryo gye yatwalamu obubaka bwa Báb? 
Why had God led Mullá Husayn to the school? ## Lwaki Katonda yali alagidde Mullá Husayn okugenda mu ssomero eryo? 
Where was the student who responded to the Báb's Message from? ## Omuyizi eyakkiriza obubaka bwa Báb yali ava wa?
Where was Bahá'u'lláh's ancestral home? ## Amaka g’obujjajja bwa Bahá’u’lláh gaali ludda wa?
For what was His father renowned? ## Kiki ekyamanyisa ennyo muzadde We?
What was Bahá'u'lláh's occupation? ## Bahá’u’lláh yakolanga mulimu ki? 
What was His rank and position? ## Yali ku ddaala ki era mu kifo ki? 
How did He spend His time? ## Ebiseera Bye yabimalanga atya? 
What was His age at the time? ## Yali aweza emyaka emeka mu kiseera ekyo?
What did Mullá Husayn ask the student from Núr to do? ## Kiki Mullá Husayn kye yasaba omuyizi we Núr okukola?
After reading a page of the scroll sent by the Báb, Bahá'u'lláh said: ## Bwe yamala okusoma omuko gw’ekiwandiiko kya Báb, Bahá’u’lláh yagamba: 
How did Mullá Husayn receive the gift from Bahá'u'lláh? ## Ngeri ki Mullá Husayn gye yafunamu ekirabo okuva eri Bahá’u’lláh?
Relate in your own words what Mullá Husayn told the student from Núr ## Nyumya mu bigambo byo Mullá Husayn kye yabuulira omuyizi we Nùr
when he said farewell to him. ## bwe yali nga amusiibula.
 
Divide into pairs and prepare a short skit ## Mwegabanyemu babiri babiri era muzannye akazannyo
based on the above story to present to the rest of the group. ## akakwata ku mboozi eyo waggulu ke munaalaga bannammwe mu kibinja.
The skit should consist of two scenes: ## Akazannyo kasaana okubeeramu ebitundu bibiri.
when the student visits Mullá Husayn at midnight ## omuyizi lw’akyalira Mullá Husayn mu matumbi budde.
when he brings him the gift and message from Bahá'u'lláh the next day. ## lw’amuleetera ekirabo n’obubaka okuva ewa Bahá’u’lláh olunaku oluddirira.
Remember that the skit should have only these two scenes ## Mujjukire nti akazannyo kasaana okubeeramu obutundu buno bubiri bwokka
in which Mullá Husayn and the student appear. ## Mullá Husayn n’omuyizi mwe balabikira.
The student's visit to Bahá'u'lláh should not be dramatized. ## Okukyala kw’omuyizi ewa Bahá’u’lláh tekusaana kuzannyibwa.
We should never portray a Manifestation of God on stage, ## Tetusaana kulaga Mubaka wa Katonda ku siteegi
as to do so would be disrespectful and irreverent. ## kubanga okukola kino, kubeera kutyoboola na kuweebuula.

The Báb referred to Bahá'u'lláh as "Him Whom God shall make manifest". ## Báb yayogera ku Bahá’u’lláh nga “Oyo Katonda gwaliyolesa.”
The Báb's Writings, including His most Holy Book, the Bayán, ## Ebyawandiikibwa bya Báb ng’otwaliddemu n’Ekitabo Kye Ekitukuvu ennyo, Bayán,
contain innumerable references in praise of Him Whom God shall make manifest. ## birimu ennyiriri nyingi eziraga okutenderezebwa kw’Oyo Ye Katonda gwaliyolesa. 
Below are only a few quotations from the Writings of the Báb ## Wammanga bye bitono ku byaggibwa okuva mu Byawandiikibwa bya Báb
to give you a glimpse of the Station of Bahá'u'lláh ## ebikulengezaako akatono ku Bukulu bwa Bahá’u’lláh
and the relationship between the Twin Manifestations. ## wamu n’enkolagana y’Abaayolesebwa Katonda Mu Kiseera Kye Kimu.
     
And know thou of a certainty that by Paradise ## Era mutegeere mmwe awatali kubuusabuusa nti ekigambo Olusuku Adeni
is meant recognition of and submission unto Him Whom God shall make manifest, ## lukozesebwa okutegeeza okumanya Oyo era n’okwewaayo eri Oyo Ye Katonda gw’aliyolesa,
and by the fire, the company of such souls as would fail ## era n’ekigambo muliro, kitegeeza ekibinja ky’emyoyo nga egyo egiriremererwa
to submit unto Him or to be resigned to His good-pleasure. ## okwewaayo eri Ye oba okukkiriza okusiima okwagala Kwe.
". . . purge thou thine ear that thou mayest hear no mention besides God, ## ...longoosa amatu go bwotyo oleme kuwulira kwatulwa kulala kwonna okuggyako Katonda,
and purge thine eye that it behold naught except God, ## era longoosa amaaso go bwegatyo galeme kulaba kirala kyonna wabula Katonda, 
and thy conscience that it perceive naught other than God, ## era n’okutegeera kwo kuleme okulaba omulala yenna okuggyako Katonda,
and thy tongue that it proclaim nothing but God, ## era n’olulimi lwo luleme kulangirira kirala kyonna okuggyako Katonda,
and thy hand to write naught but the words of God, ##  era n’omukono gwo guleme kuwandiika kigambo kirala kyonna okuggyako ebigambo bya Katonda,
and thy knowledge that it comprehend naught except God, ## era n’amagezi, era mu ngeri yemu longoosa ebikolwa byo n’ebigendererwa byo byonna bwotyo osobole go galeme kutegeera kirala kyonna okuggyako Katonda,
and thy heart that it entertain no wish save God, ## era n’omutima gwo guleme kwegomba kintu kyonna okuggyako Katonda, 
and in like manner purge all thine acts and thy pursuits ## era mu ngeri y’emu longoosa emirimu gyo gyonna ne byoyagala okutuukiriza byonna 
that thou mayest be nurtured in the paradise of pure love, ## bwotyo osobole okukuzibwa mu nnimiro y’okwagala okutuukirivu,
and perchance mayest attain the presence of Him Whom God shall make manifest, ## era oba olyawo osobole okutuuka mu maaso g’Oyo Katonda gw’aliyolesa, 
adorned with a purity which He highly cherisheth, ## nga oyambaziddwa obulongoofu Ye bw’asinga okwagala,
and be sanctified from whosoever hath turned away from Him and doth not support Him. era otukuzibwe okuva kw’oyo yenna eyamuvaako era atamuwagira Ye!
Say, verily, the good-pleasure of Him Whom God shall make manifest ## Gamba, ddaladdala, okwagala okulungi okw’Oyo Katonda gw’aliyolesa
is the good-pleasure of God, ## kwe kusiima okulungi okwa Katonda,
while the displeasure of Him Whom God shall make manifest ## so nga ate obunakuwavu bw’Oyo Katonda gw’aliyolesa
is none other than the displeasure of God. ## si bulala wabula obunakuwavu bwa Katonda.”18

To Whom does "Him Whom God shall make manifest" refer? ## “Ani “Oyo Katonda gw’aliyolesa” gwe byogerwako?
The Báb urges His followers to prepare themselves ## Báb Akuutira abagoberezi Be okwetegeka
so that they will be accepted into the presence of Him Whom God shall make manifest. ## olwo basobole okukkirizibwa mu maaso g’Oyo Katonda gw’aliyolesa.
What does He tell them to do? ## Abeera abagamba kukola ki?
Choose one of the above quotations and memorize it. ## Londako ekimu ku byawandiikibwa ebyo waggulu era okikwate bukusu.

From the moment Bahá'u'lláh testified to the truth of the Báb's Revelation, ## Okuva mu kaseera ako kennyini Bahá’u’lláh mwe yaweera obujulirwa ku mazima g’Okubikulirwa kwa Báb,
He arose to proclaim it. ##  olwo Ye n’ayimukiramu okugalangirira. 
The first journey He undertook to teach the new Faith ## Olugendo lwe yasookera ddala okutambula ayigirize Enzikiriza empya
was to His ancestral home in Núr, in the province of Mázindarán. ## lwali lwa mu kitundu Kye gye yali asibuka mu Núr, mu ssaza lye Mázindarán.
There He went to His family home in the village of Tákur. ## Eyo nno n’alyoka agenda  mu kyalo Tákur eyali ab’omu maka g’ewaabwe .
The news of Bahá'u'lláh's arrival in Tákur traveled fast throughout the region. ## Amawulire g’okutuuka kwa Bahá’u’lláh mu Tákur gasaasaana mangu okwetooloola ekitundu ky’ensi eyo kyonna.
Many of the local officials and dignitaries came to greet Him ## Bangi ku bakungu n’abeebitiibwa ab’omu kitundu ekyo bajja okumulamusaako
and, at the same time, learn from Him news about the King, ## era, mu kiseera kye kimu, bafune okuva ku Ye amawulire agakwata ku Kabaka,
his court and the affairs of state. ## embuga ye, n’ensonga ezikwata ku ggwanga lyonna okutwalira awamu.
But Bahá'u'lláh responded to their inquiries with little interest. ## Naye Bahá’u’lláh teyalaga bujjumbize nga addamu ebibuuzo byabwe.
He would quickly change the subject ## Yabawugulanga n’akyusa mangu omulamwa
and begin to set forth, in the most eloquent manner, ## era n’atanula okubabuulira, mu ngeri esingira ddala okumatiza,
the Message proclaimed by the Báb. ## Obubaka obw’alangirirwa Báb.
His words were so convincing ## Ebigambo Bye byali bimatiza nnyo
and His arguments so sound that all were amazed. ## era n’ensonga Ye zeyawanga zaalimu eggumba olwo buli omu ne yeewuunya.
Those who heard Him were surprised that ## Abo abaamuwulirizanga beewuunya
a person of His high position would take such a keen interest in matters ## omuntu ow’ekifo Kye ekya waggulu engeri gy’ayinza okufaayo ennyo ku nsonga
which usually concerned the clergy and religious leaders. ##  bulijjo ezikwata ku ba kabona n’abakulembeze b’eddiini.
His enthusiasm and depth of knowledge ## Obujjumbize Bwe n’okumanya Kwe okungi
soon attracted large numbers to the new Faith, ## mangu ddala byatandika okusikiriza abantu abangi okuyingira mu Nzikiriza empya,
including many prominent individuals and members of His own family. ## nga mwe mwali abantu abatutumufu era ne ab’omu maka Ge bennyini.
No one who entered His presence could  ## Tewaali muntu n’omu eyatuuka mu kifo Ye we yali eyayinza 
escape the flow of His sweet words ## okwewala okukwatibwako nga awulidde okukulukuta kw’ebigambo Bye ebyali biwoomerera
or dared to oppose the truth of His statements, ##  oba okugezaako okuwakanya amazima g’ebigambo Bye,
no one except His own uncle. ## tewaali n’omu okuggyako kitaawe omuto.
This uncle did everything possible to discredit Bahá'u'lláh ## Kitaawe omuto ono yakola kyonna ekisoboka okwonoona Bahá’u’lláh
and the truth of the Message He had brought. ## wamu n’amazima g’Obubaka Ye bwe yali aleese.
But when he realized he was incapable of doing so, ## Naye bwe yakitegeera nti yali tasobola kutuukiriza kigendererwa kye,
he went to a well-known Muslim clergyman and pleaded for his assistance. ## yagenda ewa kabona Omuyiisiramu eyali omumanyifu ennyo n’amusaba amuyambe.
He complained that Bahá'u'lláh had come to Núr ## Yeemulugunya nti Bahá’u’lláh yali azze mu Núr
and, although not of the clergy, was speaking on religious matters. ## era nti, newaakubadde teyali omu ku ba kabona, yali ayogera ku nsonga z’eddiini.
He warned the theologian that everyone who entered Bahá'u'lláh's presence ## Yalabula munnaddiini nti buli eyali atuuka mu maaso ga Bahá’u’lláh
fell under His spell and was overtaken by the power of His words. ##  nga amuwunza era nga awugulwa amaanyi g’ebigambo Bye.
"I know not whether he is a sorcerer," he said, ## Yagamba nti, “Simanyidde ddala oba mulogo,
"or whether he mixes with his tea some mysterious substance ## oba alina ebirungo ebyekusifu by’atabula mu caayi
that makes every man who drinks the tea fall a victim to its charm. ## olwo buli muntu olumala okunywa ku caayi ono n’awungira ddala.

Knowing that he could never succeed in challenging Bahá'u'lláh, ## Olw’okukimanya nti yali tasobola kwaŋŋanga Bahá’u’lláh,
the theologian ignored the pleas of the uncle. ## munnaddiini ono yanyooma okulaajana kwa kitaawe wa Bahá’u’lláh omuto.
But the Message of the Báb continued to spread ## Naye Obubaka bwa Báb ne bweyongera okusaasana
like wildfire throughout the district. ## ng’omuliro gw’oluyiira okwetooloola ekitundu ky’ensi ekyo kyonna.
Alarmed, the followers of the theologian began ##  Olw’okutenguka emmeeme, abagoberezi ba munnaddiini ne batandika
to put pressure on him to take some form of action, ##  okumukaluubiriza abeeko ne kyakolawo,
and finally he decided to send his two most outstanding pupils to visit Bahá'u'lláh ## era ku nkomerero yasalawo okuweereza abayizi be babiri abaali basinga obugezi bakyalire Bahá’u’lláh
and investigate the nature of the Message He was propagating. ## era banoonyereze ennono y’Obubaka bwe yali ayigiriza. 
This is the story of what happened when those two representatives  ## Bino bye byatuukawo nga abaaweerezebwa bano ababiri 
entered the presence of Bahá'u'lláh. ## batuuse mu maaso ga Bahá’u’lláh.
On being told, upon their arrival in Tákur, that Bahá'u'lláh had left for His winter home, the representatives of the theologian decided to follow Him there. When they arrived, they found Bahá'u'lláh engaged in revealing a commentary on one of the chapters of the Qur'án. As they sat and listened to Him, they were profoundly impressed by the eloquence of His presentation and the extraordinary manner in which He spoke. One of the representatives, unable to contain himself, arose from his seat and walked to the back of the room and, in an attitude of respect and submissiveness, stood still beside the door. Trembling and with eyes full of tears, he told his companion: "I am powerless to question Bahá'u'lláh. The questions I had planned to ask Him have vanished suddenly from my memory. You are free either to proceed with your inquiry or to return alone to our teacher and inform him of the state in which I find myself. Tell him from me that I can never again return to him. I can no longer forsake this threshold." But the other representative was equally struck by Bahá'u'lláh's words and followed the example of his friend. "I have ceased to recognize my teacher," was his reply. "This very moment, I have vowed to God to dedicate the remaining days of my life to the service of Bahá'u'lláh, my true and only Master. 20
Bwe baatuuka mu Tákur ne bategeezebwa nti Bahá’u’lláh yali agenze mu maka Ge mwe yawummuliranga mu biseera eby’obutiti, abakiikirira munnaddiini baasalawo okumugoberera eyo Ye gye ali agenze.  Bwe baatuukayo, baasanga Bahá’u’lláh ali mu kubikkula amakulu g’okunnyonnyola okwali kukoleddwa mu emu ku ssuula eziri mu Kkulaani.  Bwe baatuula ne bamuwuliriza, beewuunya nnyo engeri Ye gye yakozesangamu ebigambo mu kunnyonnyola Kwe n’engeri etaali ya bulijjo Ye gye yayogerangamu.  Omu ku baaweerezebwa, nga alaba takyayinza kukyebeera, yayimuka okuva mu ntebe ye n’agenda emabega w’ekisenge, era, mu ngeri ey’ekitiibwa era n’okweweerayo ddala, yayimirira nga teyeenyeenya okumpi n’oluggi. Yenna nga bw’akankana era nga  n’amaaso ge gajjudde amaziga, yagamba mukwano gwe nti, “Sirina buvumu kubuuza Bahá’u’lláh bibuuzo. Ebibuuzo bye nabadde ntegese okumubuuza binvudde mu mutwe.  Oli wa ddembe okugenda mu maaso n’okunoonyereza kwo, oba okuddayo wekka eri omusomesa waffe era omutegeeze embeera gye neesanzeemu.  Muŋŋambire nti ssiriyinza kudda eri ye nate.  Sikyayinza kwabulira mufuubeeto guno.”  Naye nno n’ oyo omulalaeyaweerezebwa yali mu mbeera y’emu ey’okutenguka olw’ebigambo bya Bahá’u’lláh era n’agoberera eky’okulabirako kya mukwano gwe.  Kino kye yaddamu: “Nkomye okukkiririza mu musomesa wange.  Mu kiseera kino kyennyini, ndayidde eri Katonda okuwaayo ennaku z’obulamu bwange ezisigaddeyo nga mpeereza Bahá’u’lláh, Mukama wange era omutuufu yekka.”20
The news of the conversion of the theologian's pupils spread rapidly among the population of Núr. Dignitaries, state officials, religious leaders, traders and peasants crowded to the presence of Bahá'u'lláh. Hundreds were brought under the banner of the new Faith. No one except Bahá'u'lláh knew, however, that a terrible persecution was soon to follow, a persecution that would tear out by their very roots many of these newly born and tender plants.
Amawulire ag’okukyusibwa kw’abayizi b’omu nnaddiini gaasaasaana mangu wonna mu bantu b’omu Núr.  Abeebitiibwa, abakungu  ba gavumenti, abakulembeze b’eddiini, abasuubuzi, n’abatakansi baafumbekera mu maaso  ga Bahá’u’lláh.  Ebikumi n’ebikumi baayingizibwa wansi wa bendera w’Ezikiriza empya.  Naye nno, okuggyako Bahá’u’lláh, tewaali n’omu mulala eyamanya nti okuyigganyizibwa kakongoliro mangu ddala kwali kugenda okubalukawo, okuyigganyizibwa okwali kugenda okukuulirayo ddala emirandira gy’ebimu ku bimera bino ebyali bikyali ebito.

What did Bahá'u'lláh do after testifying to the truth of the Báb's Revelation? ## Bahá’u’lláh yakola ki oluvannyuma lw’okujulira amazima g’Okubikkulirwa kwa Báb
How was Bahá'u'lláh received by the inhabitants of Núr? ## Bahá’u’lláh yayanirizibwa atya abutuuze ab’omu Núr?
Why were some people surprised by the way Bahá'u 'lláh answered their questions? ## Lwaki abantu abamu bewuunya engeri Bahá’u’lláh gye yaddangamu ebibuuzo byabwe? 
What did the uncle of Bahá'u'lláh do when He began to proclaim the Cause of Báb? ## Kitaawe wa Bahá’u’lláh omuto yakola ki Bahá’u’lláh bwe yatandika okuyigiriza Enzikiriza ya Báb?
Why did the theologian ignore the uncle's pleas? ## Lwaki munnaddiini yagaana okusaba kwa kitaawe wa Bahá’u’lláh omuto? 
What did the theologian finally decide to do when faced with pressure from his followers? ## Munnaddiini yasalawo kukola ki oluvannyuma lw’okuwalirizibwa abagoberezi be?
Relate in your own words the story of the theologian's two representatives ## Nyumya mu bigambo byo emboozi y’abo ababiri munnaddiini
who entered the presence of Bahá'u'lláh. ## be yaweereza okugenda okunoonyereza ku bubaka bwa Bahá’u’lláh.
What effect did the conversion of these two representatives have ## Okukyusibwa kw’abaaweerezebwa bano ababiri kwaleetawo mbeera ki
on the progress of the Cause of the Báb in Mázindarán? ## mu kugenda mu maaso okw’Enzikiriza ya Báb mu Mázindarán? 

What Bahá'u'lláh did in the district of Núr is that which He asks us to do, ## Ekyo Bahá’u’lláh kye yakola mu Núr kyekyo Ye ky’atusaba okukola,
to arise and teach the Cause of God. ##  okugolokoka tusomese Enzikiriza ya Katonda.
Let us, then, study and meditate on the following words of Bahá'u'lláh, ## Kale nno, tukkirize okusoma n’okufimiitiriza ku bigambo bya Bahá’u’lláh bino wammanga,
remembering that after He accepted the Báb's Revelation, ## nga tujjukira nti Ye bwe yakkiriza Okubikkulirwa kwa Báb,
His own first act was to arise  ## ekikolwa kye Ye kennyini ekyasooka kwali kusitukiramu 
and teach hundreds and hundreds of souls. ## n’asomesa ebikumi n’ebikumi by’abantu.
"O wayfarer in the path of God! ## Abange mmwe abantambuze mu kkubo lya Katonda!
Take thou thy portion of the ocean of His grace, ## Mwetwalire omugabo gwammwe okuva ku ssemayanja y’ekisa Kye,
and deprive not thyself of the things that lie hidden in its depths. ## era temwesubya ku bintu ebikwekeddwa mu buziba bwayo.
Be thou of them that have partaken of its treasures. ## Mubeere abamu ku abo abeetwalidde ku by’obugagga byayo.
A dewdrop out of this ocean would, ## Ettondo ly’amazzi okuva mu ssemayanja eno,
if shed upon all that are in the heavens and on the earth, ## singa limansirwa ku bintu byonna ebiri mu ggulu ne ku nsi,
suffice to enrich them with the bounty of God, ## lyandibadde limala bumazi okubijjuza omukisa gwa Katonda,
the Almighty, the All-Knowing, the All-Wise. ## Ayinza-byonna, Amanyi-byonna, Owaamagezi-gonna.
With the hands of renunciation draw forth from its life-giving waters, ## N’emikono egyegaanyi byonna mwesenere ku mazzi gaayo agawa obulamu,
and sprinkle therewith all created things, ## era mugamansire ebitonde byonna,
that they may be cleansed from all man-made limitations ## bwebityo bisobole okutukuzibwa okuva mu miziziko abantu gye beteereddewo
and may approach the mighty seat of God, ## era bisobole okusembera entebe ya Katonda ey’amaanyi,
this hallowed and resplendent Spot. ## Ekifo kino ekitukuvu era ekyakaayakana.
"Be not grieved if thou performest it thyself alone. ## Tonakuwalanga singa kino okikola nga oli omu.
Let God be all-sufficient for thee. ## Kkiriza Katonda akumale mu byonna.
Commune intimately with His Spirit, and be thou of the thankful. ## Kkiriza okusseekimu mu mukwano omungi n’Omwoyo Gwe, era beera mu abo abasiima. 
Proclaim the Cause of thy Lord unto all who are in the heavens and on the earth. ## Olangirire Enzikiriza ya Mukama wo eri abo bonna abali mu ggulu ne ku nsi.
Should any man respond to thy call, ## Omuntu yenna bw’anaawuliranga okukoowoola kwo,
lay bare before him the pearls of the wisdom of the Lord, thy God, ## omwanjululizenga amaluulu g'amagezi ga Mukama, Katonda wo,
which His Spirit hath sent down unto thee, ## Omwoyo Gwe bye guweerezza eyo gy’oli ku nsi,
and be thou of them that truly believe. ## era beera mu abo abakkiririza ddala.
And should any one reject thine offer, turn thou away from him, ## Era singa omuntu yenna awakanya okuwaayo kwo, okyukanga okuva gy’ali
and put thy trust and confidence in the Lord, ## era osse obwesige n’obuvumu bwo mu Mukama, 
 thy God, the Lord of all worlds ## Katonda wo, Mukama ow’ensi zonna.” 21

Bahá'u'lláh asks us to take our portion
We should not deprive ourselves of
A dew drop of the ocean of His grace would, if shed upon all that are in the heavens and on the earth, suffice to 
Bahá’u’lláh atusaba okutwala omugabo 
Tetusaanye kwesubya 
Ettondo ly’omazzi okuva mu ssemayanja w’ekisa Kye singa limansibwa ku bintu byonna ebiri mu nsi ne mu ggulu limala oku 
We are asked to draw forth ## Tulagiddwa okusena okuva mu
We should not be grieved if ## Tetusaanye kunakuwala singa 
We should commune ## Tusaana okusseekimu 
We should proclaim ## Tusaana okulangirira 
If any man responds to our call, Bahá'u'lláh tells us to ##  Singa omuntu yenna awulira okukoowoola kwaffe, Bahá’u’lláh atugamba 
If any man reject our offer, we should ## Singa omuntu yenna agaana okuwaayo kwaffe, tusaana

Divine Revelation is progressive. ## Okubikkulirwa Okutukuvu kugenda kukulaakulana.
God reveals His Will progressively through His Manifestations ## Katonda abikkula Okwagala Kwe mu mitendera nga akuyisa mu abo Abayolesebwa Ye
who come from time to time as humanity ## abagenda balabikira mu buli mulembe olulyo lw’omuntu nga nalwo 
advances from one stage to another. ## bwe lugenda mu maaso okuva ku ddaala erimu okudda ku ddaala.
The same is true of the Revelation of each Manifestation. ## Kino nakyo bwekityo bwekiri mu Kubikkulirwa kwa buli Oyo Ayolesebwa Katonda.
His Teachings are revealed gradually ## Enjigiriza Ze zibikkulwa mpolampola
as the understanding of His followers increases. ## okutegeera kw’abagoberezi Be nga nakwo bwe kweyongera.
Oftentimes, even His closest disciples are at first incapable ## Ebiseera ebisinga, n’abayigigizwa Be abasinga okumubeerera ddala okumpi mu kusooka balemererwa
of grasping the full significance of His Revelation. ## okutegeera obusukkulumu bwennyini obw’Okubikkulirwa Kwe.
They continue to hold on to the laws and Teachings of the previous religion. ## Beeyongera mu maaso n’okugoberera amateeka n’Enjigiriza z’Eddiini ebaddewo. 
Only with time do they come to understand that ## Lubeera luvannyuma lwa kiseera kuyitawo olwo ne balyoka batanula okukitegeera 
the new Manifestation is changing some of ## Oyo Ayoleseddwa Katonda omuggya agenda akyusa agamu ku
the laws of the One who came before Him. ## mateeka g’Oyo eyajja emabega We.
His purpose is to lay down new laws ## Ekigendererwa Kye kwe kussaawo amateeka amapya
for humanity's next stage of evolution. ## agatuukana n’omutendera oguddako ogw’enkyukakyuka y’abantu bonna.

This was the case with the Revelation of the Báb. ## Eno y’embeera eyaliwo mu Kubikkulirwa kwa Báb.
The Muslims, among whom the Báb appeared, believed that ## Abayiisiramu, Báb beyalabikiramu, baali bakkiriza nti
not even a "letter" from the Teachings of the Prophet Muhammad ## tewali yadde “nnukuta” emu bweti okuva mu Njigiza za Nabbi Muhammad
could be changed until the end of the world. ## eyali eyinza okukyusibwa okutuusa ku nkomerero y’ensi.  
Therefore, the Báb allowed His full Message ## Noolwekyo, Báb yaleka Obubaka bwe obujjuvu
to be made known only gradually. ## okugenda nga bumanyika mpolampola.
Initially, His sublime Station as the Promised One ## Mu kusooka, Eddaala Lye essukulumu ng’Oyo Eyasuubizibwa
was not to be openly revealed. ## lyali teririna kubikkulibwa mu lujjudde.
His disciples were instructed to spread the glad tidings that ## Abagoberezi Be baalagirwa okubunyisa amawulire ag’essanyu nti
the Gate to the Promised One had been opened. ## Omulyango ogugenda eri Oyo Eyasuubizibwa gwali guguddwawo.
Little by little, the person of the Báb became known, ## Mpolampola, Báb nga omuntu owenjawulo yaganda amanyibwa,
but the majority of people were still unaware of His true Station. ## naye era abantu abasinga obungi baalemererwa okutegeera Ekitiibwa Kye ekituufu.
During the first years of His Ministry, ## Mu myaka gy’Obuweereza Bwe egyasooka,
no changes to the laws of Islám were made. ## tewaaliwo nkyukakyuka zaakolebwa mu mateeka g’Ekiyiisiramu.
In fact, this was unthinkable to even the closest of His followers. ## Mu mazima, kino kyali tekiyinza kulowoozebwanako wadde ne mu bagoberezi Be abaamubeeranga ku lusegere.  
But, as you know, towards the end of His Ministry, ## Naye nno, nga bw’omanyi, mu biseera Bye ebyaddirira ekomerero y’Obuweereza Bwe,
while imprisoned in the fortress of Máh-Kú, ## bwe yali ng’asibiddwa mu bbugwe w’e Mák-Kú,
the Báb revealed a new set of laws in the Persian Bayán. ## Báb yabikkula olukalala lw’amateeka amaggya mu Bayán ey’Oluperusi.
Now was the time for His followers ## Kaakano kye kyali ekiseera abagoberezi Be
to make a definite break with the past ## okwekutulira ddala ku byonna ebyayita
and to proclaim His true Station. ## n’okulangirira obutuufu bw’Eddaala Lye.
This was done at the Conference of Badasht. ## Kino kyakolebwa mu Lukuŋŋaana lwe Badasht.
Badasht is a village some distance from Tihrán ## Badasht kyalo ekiri ewalako okuva mu Tihrán
in the northeast part of the country. ## mu bukiika kkono bw’ebuvanjuba bw’ensi eyo.
The Conference of Badasht was held in July 1848. ## Olukuŋŋaana olwali mu Badasht lwatuuzibwa mu mwezi gwa July mu mwaka 1848.
Eighty-one of the Báb's most distinguished followers ## Kinaana mu omu ku bagoberezi ba Báb abenjawulo
came together in this Conference. ## beegatta wamu mu Lukuŋŋaana luno.
The principal participants were Bahá'u'lláh, Quddús and Táhirih. ## Abakulu abaalwenyigiramu mwalimu Bahá’u’lláh, Quddús, ne Táhirih.

Although at first Bahá'u'lláh did not appear ## Newaakubadde mu kusooka Bahá'u'lláh teyalabika
to have any rank among the Báb's disciples, ## kubeera na ddaala lyonna mu bagoberezi ba Báb,
His role at the Conference was decisive. ## naye omugaso Gwe mu Lukuŋŋaana gwali gwa nkizo.
He rented the gardens in which the Conference was held, ## Yali Ye eyapangisa ekifo omwatuula Olukuŋŋaana,
and for twenty-two days, all those who had gathered ## era okumala ennaku abiri mu bbiri, abo bonna abaali mu bakuŋŋaanidde mu kifo kino
enjoyed His generous hospitality. ## banyumirwa engeri ennungi Ye gye yabasembezaamu.
Each day Bahá'u'lláh revealed a Tablet ## Buli lunaku Bahá’u’lláh yabikkulanga Ekiwandiiko
to be read before the assembled believers. ## eky’okusomerwa abakkiriza abakuŋŋaanye.
To each He gave a new name. ## Buli omu Ye yamuwa erinnya eppya.
To Táhirih and Quddús He gave the titles ## Táhirih ne Quddús yabawa ebitiibwa
by which they will be known throughout history. ##  ge balimanyirwangako mu byafaayo byonna.
The title Táhirih means "the Pure One", ## Erinnya Táhirih litegeeza “Oyo Omulungoofu” 
and Quddús means Holy. ## ate Quddús litegeeza “Obutukuvu.”
He Himself was, from that time forward, ## Ye Mwene, okuva ku olwo n’okweyongerayo,
to be known by the name of Bahá. ## yali wakuyitibwanga erinnya erya Bahá.
Later the Báb would reveal a special Tablet ## Oluvannyuma Báb n’alyoka abikkula Ekiwandiiko ekyenjawulo
for each one of those who had attended the Conference, ## eri buli omu ku bantu abeetaba mu Lukuŋŋaana olwo,
addressing them by the names they had received on that occasion. ## ng’akozesa amannya amapya ge baali bafunye ku mukolo ogwo.
One day Bahá'u'lláh was confined to His bed with illness, ## Olunaku lumu Bahá’u’lláh yali ku kitanda Kye nga mulwadde,
and the friends were gathered in His presence. ## n’abeemikwano nga bakuŋŋanidde mu maaso Ge.
Then, all of a sudden, Baali bali awo, mangu ago
Táhirih, who was considered the essence of purity and chastity, ## Táhirih, eyali amaanyiddwa nga ennono y’omulogoofu n’obwegendereza,
appeared before them without the veil ## n’alabika mu maaso gaabwe nga teyebise kakaaya, 
that, according to the beliefs of Muslims in Iran,  ## okusinziira ku nzikiriza y’Abayiisiramu mu Iran, 
all women had to wear in public. ## abakazi bonna ke baalina okwambala nga bali mu bantu. 
Some of the Bábís present felt that she had brought shame to herself ## Abamu ku Babábí abaaliwo balowooza nti yeeswazizza ye kennyini 
and the new Faith. ## n’Enzikiriza empya.
Quddús was visibly angry. ## Quddús yalabika nga munyiivu nnyo.
But Táhirih, unshaken and aglow with joy, ## Naye Táhirih, awatali kwesittala kwonna era yenna nga abugaanye essanyu,
addressed her companions with eloquence. ## n’ayogera eri banne mu ngeri ematiza.
She called on them to break with the past ## Yabakowoola beekutule ku byayita
—with its religious dogmas, its traditions and ceremonies. ## – n’enzikiriza zaabyo ez’eddiini, obulombolombo n’emikolo gyabyo.
The tension that arose between Quddús and Táhirih ## Obweraliikirivu obwabalukawo wakati wa Quddús ne Táhirih
was eased through Bahá'u'lláh's intervention. ## bw’akkakkanyizibwa nga Bahá’u’lláh amaze okubiyingiramu.
While a few of the Báb's followers left the Faith ## Wadde abamu ku bagoberezi ba Báb baayabulira Enzikiriza
as a result of this proclamation, ## olw’okulangirira kuno,
the majority remained firm and were filled with new enthusiasm. ## abasinga obungi bagisigalamu nga banywevu era ne bajjuzibwa bupya ekinyegenyege.
Bahá'u'lláh had masterfully used the occasion ## Bahá’u’lláh mu bukugu obungi yali akozesezza omukolo guno
to celebrate the dawn of a new Day. ## okujaguza amatulutulu ag’Olunaku olupya.
Táhirih, through her bold act, ## Táhirih, ng’ayita mu kikolwa kye eky’obuzira,
had sounded the trumpet-blast announcing the end of the old ## yali afuuye omulere ogulangirira enkomerero y’ebyayita
and the beginning of a new Faith. ## era n’okusooka kw’Enzikiriza empya.

The Conference of Badasht also marked the beginning ## Olukuŋŋaana lwe Badasht era lw’alaga entandikwa
of the most turbulent stage in the development of the Bábí Faith. ## y’ebiseera by’obutabanguko ebyasingira ddala obubi mu kukulaakulana kw’Enzikiriza ya Bábí.
Soon the persecution of its followers would reach new levels of intensity, ## Mangu ddala okuyigganyizibwa kw’abagoberezi baayo kwali kwa kutuuka ku mutendera omupya ogw’amaanyi,
and many would be called to martyrdom. ## era bangi baali ba kussaddaakibwa ng’abajulizi.
It was as if the Conference were a farewell gathering, ## Kyalabika nga  Olukuŋŋaana luno lwali lwa kusiibulagana,
from where they would go out to perform deeds of great heroism, ## mwe baali baali ab’okuva balyoke bagende wonna bakole ebikolwa eby’obuzira ennyo, 
only to be reunited in the Abhá Kingdom. ## olwo nno baddemu okusisinkana mu Bwakabaka bw’Abhá.
Those present at the Conference departed together for Mázindarán, ## Abo abaaliwo mu Lukuŋŋaana bavaayo wamu ne boolekera e Mázindarán,
but were attacked along the way by the ignorant inhabitants ## naye mu lugendo lwabwe baalumbibwa abatuuze ababuyabuya
of a village near which the group had stopped to rest. ## ab’omu kyalo ku kkubo we baali batudde okuwumulamu.
The believers were forced to flee ## Abakkiriza bawalirizibwa okudduka
and scattered in different directions. ## era ne basaasaana mu bifo ebyenjawulo.
Bahá'u'lláh continued on to Núr in Mázindarán. Bahá’u’lláh Ye ne yeyongerayo okudda e Núr mu Mázindarán.
News of the Conference of Badasht soon reached Tihrán, ## Amawulire g’Olukuŋŋaana lwe Badasht mangu gatuuka mu Tihrán,
and the King and his ministers became aware of the events ## era Kabaka ne baminisita be ne bamanya ku ebyo
that had taken place and the role played by Bahá'u'lláh at the Conference. ## ebyali bibaddewo mu lukuŋŋanga era n’omulimu omunene Bahá’u’lláh gwe yakola mu lukuŋŋaana olwo.
The King, weak from an illness that would soon take his life, ## Kabaka, eyali omunafu olw’obulwadde obwali bugenda okutwala obulamu bwe,
was advised by the Prime Minister to order the arrest of Bahá'u'lláh. ## yaweebwa amagezi, Katikkiro, okulagira okukwatibwa kwa Bahá’u’lláh.
Accordingly, an order was sent to one of the officials of Mázindarán, ## Bwekityo, ekiragiro kyawerezebwa eri omukungu omu mu Mázindarán
instructing him to arrest Bahá'u'lláh and bring Him to the capital.  ## nga kimulagira okukwata Bahá’u’lláh amuleete mu kibuga ekikulu.
As it happened, the order arrived one day before that very official was to give a reception for Bahá'u'lláh,  ## Eky’omukisa omulungi, ekiragiro kyatuuka ng’ebulayo olunaku lumu omukungu oyo yennyini ayanirize Bahá’u’lláh mu maka ge,
to whom he was devotedly attached. ## ate bambi gweyali ayagala ennyo.
He was greatly distressed and chose not to tell anyone. ## Yawulira okunyolwa kungi era n’asalawo obutabuulira muntu yenna.
The next day news reached Mázindarán that the King had died; ## Olunaku olwaddirira amawulire gaatuuka e Mázindarán nti Kabaka yali afudde;
the arrest order was no longer valid. ## olwo ekiragiro eky’okukwata Bahá’u’lláh kyali tekikyalimu nsa.

What was the purpose of the Conference of Badasht? ## Ekigendererwa ky’Olukuŋŋaana lwe Badasht kyali kki?
When did the Conference of Badasht take place? ## Olukuŋŋaana lwe Badasht lwatuuzibwa ddi?
How many days did it last? ## Lwamala ennaku mekka? 
How many of the Báb's followers attended the Conference? ## Bameka ku bagoberezi ba Báb abeetaba mu Lukuŋŋaana luno?
Who were the principal participants? ## Ab’enkizo abeetabamu baali baani? 
What was proclaimed during that Conference? ## Kiki ekyalangirirwa mu Lukuŋŋaana olwo?
Who was the most important Figure among those present? ## Mu abo abaalulimu Muntu ki eyali asinga ekitiibwa? 
What does the title "Táhirih" mean? ## Erinnya Táhirih litegeeza ki? 
What does the title "Quddús" mean? ## Erinnya Quddús litegeeza ki?
In your own words, recount the events which took place ## Mu bigambo byo, wandiika enziriŋŋana y’ebyo ebyaliwo 
at the Conference the day Táhirih appeared unveiled. ## mu Lukuŋŋaana ku lunaku Táhirih lwe yeesowolayo nga teyeebisse kakaaya ku maaso? 
What did Táhirih's bold act at the Conference signalize? ## Ekikolwa kya Táhirih eky’obuvumu kyalaga ki?
What did the government do when it received news of the gathering in Badasht? ## Gavumenti yakola ki bwe yafuna amawulire g’Olukuŋŋaana lwe Badasht? 
Explain what happened after the government ## Nnyonnyola kiki ekyaliwo oluvannyuma lwa gavumenti
issued the arrest order for Bahá'u'lláh. ## okuwa ekiragiro ky’okukwatibwa kwa Bahá’u’lláh? 

The Conference of Badasht marked the shedding of the old ## Olukuŋŋaana lw’e Badasht lwe lwaleetawo okweyubula okuva ku byayita
and the taking up of the new. ## era n’okujjumbirwa kw’ebyo ebipya.
The following passage from the Writings of 'Abdu'l-Bahá describes ## Ekitundu ekyo wammanga ekiggiddwa mu Byawandiikibwa bya ‘Abdul’-Bahá kinnyonnyola
how, from time to time down the ages, the religion of God must be renewed. ## engeri, okuva mirembe egyaddiriŋŋananga, eddiini ya Katonda nga bwegenze nga ezzibwa obuggya.
Reflect on the meaning of the passage ## Fumiitiriza ku makulu g’ekitundu
in the light of what you have studied about the Conference of Badasht. ## nga osinziira ku bye muva okuyiga ku Lukuŋŋaana lwe Badasht.
From the seed of reality religion has grown into a tree ## Okuva mu nsigo y’amazima eddiini emeruse n’evaamu omuti
which has put forth leaves and branches, blossoms and fruit. ## okuli amakoola n’amatabi, ebimuli n’ebibala.
After a time this tree has fallen into a condition of decay. ##  Oluvannyuma lw’ekiseera, omuti guno gunafuwa ne guvunda.
The leaves and blossoms have withered and perished; ## Amakoola n’ebimuli byagwo bikaze ne bifa;
the tree has become stricken and fruitless. ## omuti gulwadde era tegukyalina bibala.
It is not reasonable that man should hold to the old tree, ## Si ky’amagezi nti omuntu yeeyongera okwekwata ku muti omukadde,
claiming that its life forces are undiminished, ## ng’abejjereza nti amaanyi g’obulamu bwagwo tegannakendeera,
its fruit unequalled, its existence eternal. ## ebibala byagwo tewali bibyenkana, n'obulamu bwawo bwa lubeerera.
The seed of reality must be sown again in human hearts ## Ensigo y’amazima eteekwa okusigibwa nate mu mitima gy’abantu 
in order that a new tree may grow therefrom ## bwegutyo omuti omupya gusobole okuvaamu gukule
and new divine fruits refresh the world. ## era n’ebibala ebitukuvu ebipya bizze buggya ensi.
By this means the nations and peoples now divergent in religion ## Mu nkola eno amawanga n’abantu kaakano aba buli ddiini
will be brought into unity, imitations will be forsaken, ## balikumwakumwa babeere bumu, okugeegeenya kulikomezebwa,
and a universal brotherhood in reality itself will be established. ## era oluganda olw’abantu bonna olwa nnamaddala lubune wonna.
Warfare and strife will cease among mankind; ## Entalo ezitatadde n’obutabanguko birikoma wakati mu bantu;
all will be reconciled as servants of God. ## bonna baliddiŋŋana ng’abaddu ba Katonda.
For all are sheltered beneath the tree of His providence and mercy. ## Kubanga bonna babudamizibwa wansi w’omuti ogw’obukuumi Bwe n’ekisa Kye. 
God is kind to all; He is the giver of bounty to all alike, ## Katonda wa kisa eri bonna; Ye mugabi w’omukisa eri abantu bonna awatali kusosola,
even as Jesus Christ has declared that God ## nga Yezu Kristu bw’akirangiridde nti Katonda
'sendeth rain on the just and on the unjust' ## ‘atonnyesa enkuba ku benkanya n’abatali benkanya’
—that is to say, the mercy of God is universal. ##  —ekitegeeza nti, okusaasira kwa Katonda kwa wonnawonna.
All humanity is under the protection of His love and favor, ## Abantu bonna bali wansi w’obukuumi bw’okwagala n’okusaasira Kwe,
and unto all He has pointed the way of guidance and progress. ## era Ye alagiridde bonna ekkubo ly’okuluŋŋamizibwa n’okukulaakulana.

Násiri’d-Dìn Sháh, the King who rose to the throne in 1848, ## Násiri’d-Dìn Sháh, Kabaka eyalinnya ku nnamulondo mu 1848
was far more ruthless than his father, the previous King. ## yali mukambwe nnyo okusinga ne kitaawe, Kabaka eyaliko. 
From the beginning of his reign, the persecutions of the Bábís increased dramatically. ## Okuva kuntandikwa y’obufuzi bwe, okuyigganyizibwa kw’Ababábí kweyongera nnyo mu ngeri eyeewuunyisa.
The Báb Himself was martyred in July of 1850 in Tabríz. ## Ye Báb Mwene yattibwa olw’eddiini Ye mu July wa 1850 mu kibuga Tábriz.
His oppressed followers, who had witnessed ## Abagoberezi Be abaali banyigirizibwa, abaajulira
the tragic death of thousands of their fellow believers, ## okufa kw’ekikangabwa okw’enkumi n’enkumi za bannaabwe abakkiriza,
had now lost the most Beloved of their hearts. ##  kaakano baali baviiriddwako Omwagalwa w’emitima gyabwe eyali asingira ddala.
In their thoughts, many blamed the King ## Mu birowoozo byabwe, abasinga baanenya Kabaka
for the cruelties heaped upon them over the years. ## olw’ebikolwa eb’yobukambwe ebyali bibatuusiddwako okumala emyaka emingi.
But despite these feelings, they continued ## Naye nno newaakubadde baali mu bulumi bwebutyo, beeyongera
to be the well-wishers of the government and the people. ## okwagaliza gavumenti yaabwe n’abantu baayo emirembe.
Their energies were bent on spreading the new Faith ## Amaanyi gaabwe baagamalira ku kubunyisa Enzikiriza empya 
through the power of good deeds and convincing arguments. ## nga bakozesa amaanyi g’ebikolwa ebirungi n’ensonga ezimatiza.
There was, however, a small group, driven by intense anger, ## Naye nno waaliwo akabinja ak’abantu abatono, akaafugibwanga obusungu obungi ennyo, 
who were toying with dangerous ideas. ## akaali kazannyisazannyisa ebiroowoozo eby’obulabe.
In a state of despair, these foolish few believed that ## Mu mbeera ey’okuggwamu essuubi, abantu bano abatono abasirusiru bakkiriza nti
they could change the lot of the Bábí community ## baali basobola okukyusa embeera y’Ababábí ey’okusimbuliza ejjoogo
by attacking tyranny at its root. ## nga batandikira ku mirandira gyalyo.
They began to plot the assassination of the King. ## Bwebatyo baatandika okuluka olukwe lw’okutemula Kabaka.
The intentions of the group were communicated to Bahá'u'lláh by one of its leaders. ## Omu ku bakulembeze b’akabinja kano yategeeza Bahá’u’lláh ku bigendererwa byako. 
Bahá'u'lláh advised him in the clearest terms ## Bahá’u’lláh yamuwa amagezi mu engeri esingayo okutegeerekeka
that they should give up their plan. ## nti baali basaanye okuviira ddala ku nteekateeka yaabwe.
He warned them that such an act would bring fresh disasters ## Yabalabula nti ekikolwa ekifaananako ng’ekyo kyali kiyinza okuttukiza embeera ey’akabi
to the already grief-stricken followers of the Báb. ## eri abagoberezi ba Báb abaali mu buyinike.
But the plotters were in such a state of bitterness, ## Naye nno abaali mu kwekobaana kuno baali mu mbeera bwetyo ey’okwekyawa,
and the fire of vengeance burned so forcefully in their hearts, ## era omuliro gw’okuwoolera gwali gubumbujja nnyo mu mitima gyabwe,
that not even the counsels of Bahá'u'lláh were able to stop them. ## bwebatyo n’okubuulirira kwa Bahá’u’lláh ne kutasobola ku bayimiriza.
They proceeded to commit an act ## Baagenda bugenzi mu maaso n’okukola ekikolwa
that forever will be considered a stain on the pages of Bábí history, ## ekiritwalibwa ng’ebbala ku miko gy’ebyafaayo by’Ababábí,
otherwise adorned with nothing  ## nga singa tekyali ekyo, abaali bataayambazibwa kirala kyonna 
but pure, selfless, and heroic deeds. ## wabula ebikolwa ebirongoofu, eby’obuteelowoozaako.
On 15 August 1852, the King left his summer residence near Tihrán ## Nga 15 August 1852, Kabaka yava mu makaage geyabeerangamu mu kiseera ky’ebbugumu agaali okumpi ne Tihrán,
on horseback to go for his morning ride. ## ng’avuga embalaasi ye ku makya.
His personal guard moved a few steps ahead of him. ## Abakuumi be baali mu maaso ebigere nga biibyo.
There was calmness in the air; all was well for his Majesty. ## Obudde bwali bukkakkamu; byonna byali birungi eri Kabaka.
Then, catching everyone by surprise, a young man waiting on the roadside, ## Awo nno, buli omu nga takisuubira, omuvubuka eyali ayimiridde ku mabbali g’ekkubo,
pretending to be a bystander with a petition ## eyali yeefudde nga omutunuulizi alina ekiwandiiko
to submit to the King, attempted to slay him. ## kye yali ayagala okuwa Kabaka, yagezaako okumutirimbula.
So foolish was this would-be assassin that the pistol he used ## Ono eyali ateeseeteese okutta Kabaka kale yali musiru nnyo kubanga akabundu ke yakozesa
was charged with shot that was totally inadequate for the purpose intended. ##  kaalimu obuganga obwali butasobolera ddala kutuukiriza ekyali kigendereddwa. 
The King was wounded only slightly, ## Kabaka yafuna obuwundu butono,
but the rage that the attempt on his life created ## naye okwegeza okwakolebwa ku bulamu bwe
gave the enemies of the Faith an opportunity ## kyawa abalabe b’Enzikiriza omukisa
to excite the people to unimaginable acts of cruelty against the Bábís. ## okuwaga abantu okukola ebikolwa eby’obukambwe obw’ekitalo ennyo ku Babábí.
This ill-fated youth was immediately killed; ## Omuvubuka eyali ow’omukisa omubi baamuttirawo;
his body was tied to the tail of a mule ## omulambo gwe gwasibibwa ku mukira gw’ennyumbu,
and dragged all the way to Tihrán, ## n’eguwalula okutuusa e Tihrán,
where it was cut into two halves ## gye gwakutulwamu ebitundu bibiri
and hung for the public to view. ## ne guwanikibwa ku muti abantu okwerolera.
Molten lead was poured down the throat of his accomplice ## Ekyuma ekigonvu ekisaanuuse (ng’ekyo ekikolwamu ekkalaamu) kyayiibwa mu mumiro gwa munne bwe baali mu lukwe
—this only after he had first been tortured mercilessly, ## -kino nga kyakolebwa oluvannyuma lw’okumutulugunya n’obukambwe obungi,
yet had refused to give up the names of any of his friends. ## naye era n’agaana okuwaayo amannya ga banne abalala.
His comrade was stripped of his clothes, ## Munywanyi we ye yayaambulwamu engoye ze zonna, 
had lighted candles placed into holes made in his flesh, ## emisubbaawa egyali gibumbujja ne gimusonsekwa mu bituli ebyali ebimuwumuddwa mu mubbiri gwe,
and was paraded before the crowds who shouted and cursed him. ## era ne bamusimba mu maaso g’enkuyanja y’abantu abaamuleekaanira n’okumukolimira.
What followed cannot be described in words. ## Ebyaddirira tebisobola kunnyonnyolwa mu bigambo.
The government, the clergy, and their ignorant supporters ## Gavumenti, bannadiini, n’abawagizi baabwe ababuguyavu,
arose to exterminate the Bábís. ## baagolokoka okusaanyaawo Abababí.
The gates to the city were closed, ## Emiryango gy’ekibuga gyaggalwawo,
and no one was allowed to leave without being questioned. ## era nga tewaali muntu n’omu eyakkirizibwa okufuluma nga tamaze kubuuzibwa bibuuzo.
The Bábís were sought from house to house, ##  Ababábí baanoonyezebwa mu buli nnyumba,
arrested and put to death with unmatched cruelty. ## ne bakwatibwa era ne battibwa mu ngeri ey’ekikangabwa.
The following few lines from a letter written ## Ennyiriri zino entono eziddirira okuva mu bbaluwa eyawandiikibwa
by an Austrian officer who was in the King's service ## ofiisa omu enzaalwa y’omu Austria ey’aweerezanga mu lubiri lwa Kabaka
give us a glimpse of the horrors of those days. ## zituwa ekifaananyi ekitono ku bikolwa eby’entiisa ebyaliwo mu nnaku ezo.
Although reading his words fills us with profound sadness, ## Newaakubadde okusoma ebigambo bye kutujjuza ennyiike etagambika,
we do so to be reminded of the sacrifices of the heroic souls ## tukikola olwo tusobole okujjukizibwa ku ssaaddaka z’abantu abazira
who have watered the tree of this Cause with their blood. ## abaafukirira omuti gw’Enzikiriza eno n’omusaayi gwabwe.
"Follow me, my friend, you who lay claim to a heart ## Ngoberera, mukwano gwange, ggwe alowooza nti olina omutima ogulumirirwa 
and European ethics follow me to the unhappy ones ## n’empisa z’Abazungu, ngoberera nkutuuse eri abali mu buyinike,
who, with gouged-out eyes, must eat, ## nga bakuuliddwamu amaaso, bateekwa okulya,
on the scene of the deed, without any sauce, their own amputated ears; ## mu kifo awakoleddwa ekikolwa, awatali nva zonna,
their own amputated ears; or whose teeth are torn out ## amatu gaabwe agasaliddwako; oba abakuuliddwamu amannyo gaabwe
with inhuman violence by the hand of the executioner; ## mu bukambwe obw’ekitalo obw’abatirimbuzi;
or whose bare skulls are simply crushed by blows from a hammer; ## ab’ebiwanga ebyabetentulwa amaanyi g’ennyondo; 
or where the bazaar is illuminated with unhappy victims, ## oba mu nkuubo ezaali zaakaayakanyizibwa ba nnawaalubwa abanyikaavu,
because on right and left the people dig deep holes in their breasts and shoulders, ## kubanga okuva ku buli ludda abantu babayiikuulamu ebituli mu bifuba ne ku bibegabega byabwe,
and insert burning wicks in the wounds. ## era ne basonseka entambi ezaaka mu biwundu.
I saw some dragged in chains through the bazaar, ## Nnalaba abamu nga bawalulwa ku njegere nga babayisa mu nkuubo,
preceded by a military band, in whom these wicks had burned so deep ##nga bakulemberwa bbandi y’abasirikale abakumba, abaali bookeddwa ennyo munda entambi z’omuliro,
that now the fat flickered convulsively in the wound ## n’amasavu gaabwe ne gatandika okuteta n’okunyooka 
like a newly extinguished lamp. ## ng’ettala eyakazikizibwa.
Not seldom it happens that the unwearying ingenuity ## Ssi mirundi mitono nti obuyiiya obutaddirira 
of the Oriental leads to fresh tortures. ## obw’abantu ab’omu Buvanjuba buvuddemu entulugunya etabangawo.
They will skin the soles of the Bábí's feet, ## Basooka ne basusumbula ensusu wansi w’ebigere by’Ababábí,
soak the wounds in boiling oil, ## ne babinnyika mu butto ayokya ennyo, 
shoe the foot like the hoof of a horse, ## ne baambaza ebigere byabye nga bwe bakola ku binuulo by’embalaasi,
and compel the victim to run. ## olwo ne balyoka babawaliriza okudduka.
No cry escaped from the victim's breast; ## Tewaali nnawaalubwa n’omu eyakuba ku mulanga nga guva mu kifuba kye;
the torment is endured in dark silence ##  obulumi obutalojjeka bugumirwa mu kibululu ky’ekimpowooze 
by the numbed sensation of the fanatic; ## olw’obusimu bw’emibiri gy’abagoberezi bano ebenjawulo okufa;
now he must run; the body cannot endure ## kaakano ateekwa okudduka; omubiri tegusobola kugumira 
what the soul has endured; he falls. ## omwoyo kye gugumidde; naagwa.
Give him the coup de grâce! ## Muwe ekina muggya mu budde! 
Put him out of his pain! ##  Muwonye obulumi bw’alimu!  
No! The executioner swings the whip, ## Nedda! Omumbowa awuuba kibooko,
and — I myself have had to witness it ## era -- nze kennyini nnawalirizibwa okulaba bino
—the unhappy victim of hundredfold tortures runs! ## – nnawaalubwa ali mu buyinike olw’enkumuliitu y’ebiwundu olw’okutulugunyizibwa adduka!
This is the beginning of the end. As for the end itself, ## Eno y’entandikwa y’enkomerero. Olwo nno ku nkomerero ya byonna,
they hang the scorched and perforated bodies ## ne balyoka bawanika emibiri egibabuddwa era egijudde ebituli
by their hands and feet to a tree head downwards, ## ku muti nga emikono n’magulu bye biri waggulu ate omutwe nga gwe gutunudde wansi,
and now every Persian may try his marksmanship to his heart's content ## era kaakano buli Muperusi n’afuna omukisa okugezesa ssabbaawa ye nga ayima mu bbanga eggere, 
from a fixed but not too proximate distance ## naye nga si wala nnyo okuva 
on the noble quarry placed at his disposal. ## ku muyiggo ogw’ekitiibwa ogwali gumuteereddwa mu maaso okutuusa ye lw’amatira.
I saw corpses torn by nearly one hundred and fifty bullets. ## Nalaba emirambo egisesebuddwa n’amasasi agaaali gawera kumpi kikumi mu ataano. 
When I read over again what I have written ## Bwenziramu okusoma bye mpandiise
I am overcome by the thought that ## ekirowoozo eky’amaanyi kinzigira nti
those who are with you in our dearly beloved Austria ## abo abali nammwe mu nsi yaffe Austria eyagalwa ennyo
may doubt the full truth of the picture, ## bayinza okubuusabuusa obutuufu bwennyini obw’ekifaananyi kye ngezaako okulaga,
and accuse me of exaggeration. ## era ne banangira n’okuzimbulusa ebyaliwo.
Would to God that I had not lived to see it! ## Ku lwa Katonda nejjusa nti kale singa saali mulamu okukiraba!
But by the duties of my profession I was unhappily often, only too often, ## Naye olw’obuvunaanyizibwa bw’emirimu gyange, emirundi mingi neesanganga bwesanzi mu nnaku ey’ekitalo
a witness of these abominations. ##  nga ndi mujulizi w’ebyenyinyalwa nga bino.
At present I never leave my house, ## Mu biseera bino sikyava na mu nnyumba yange,
in order not to meet with fresh scenes of horror. ## nneme okuddamu okusisinkana ebikolwa eby’entiisa nate…
Since my whole soul revolts against such infamy. ##  Kubanga omwoyo gwange gwonna lwe gwegugunga olw’ebikolwa eby’obujoozi ng’ebyo…
I will no longer maintain my connection with the scene of such crimes. ## Sikyaddamu nate kwesembereza bifo omuli ebikolobero ng’ebyo.

On the day that the attempt on the life of the King took place, ## Ku lunaku okwegezamu ku bulamu bwa Kabaka we kwabeererawo, 
Bahá'u'lláh was the guest of the Prime Minister's brother ## Bahá’u’lláh yali agenyiwaddeko ewa muganda wa Katikkiro
in a village near Tihrán. ## mu kyalo ekiri okumpi ne Tihrán.
The news of the calamity soon reached Him, ## Amawulire g’ekikangabwa gaamutuukako mangu
and He was advised to hide until the storm had passed. ## era n’aweebwa amagezi okujira nga yeekukuma okutuusa ng’omuyaga gumaze okuyita.
The mother of the King blamed Bahá'u'lláh ## Nnyina Kabaka olunwe yalusonga mu Bahá’u’lláh
for the attempt on her son's life ## olw’olukwe lw’okwagala okusanyaawo obulamu bwa mutabani we 
 and was demanding His arrest. ## era n’awaalirira nnyo okukwatibwa Kwe. 
But Bahá'u'lláh refused to go into hiding; ## Naye Bahá’u’lláh yagaana okwekweka;
on the contrary, the next day, He mounted His horse ## mu kufo ky’okwekweka, olunaku olwaddirira, Ye yalinya embalaasi Ye
and rode towards the headquarters of the King. ## n’ayolekera ekitebe ekikulu ekya Kabaka. 
The King and his court were astonished ## Kabaka n’abakungu be beewuunya nnyo 
to learn of Bahá'u'lláh's approach. ## bwe baakimanya nti Bahá’u’lláh yali ali kumpi okutuuka.
How could someone who was being accused of such a terrible crime, ## Kyali kisoboka kitya omuntu eyali avunaanibwa omusango ogwa nnaggomola,
far from running away, ride so confidently towards danger? ## mu kifo ky’okutonta, ate n’avuga embalaasi Ye n’obuvumu n’ayolekera akabi gye kaali?
The King immediately ordered Bahá'u'lláh's arrest. ## Awatali kulonzalonza, Kabaka yalagira Bahá'u'lláh akwatibwe.
The efforts of some of His friends who tried ## Okulafuubana kwa mikwano Gye abaayagala
to find a refuge for Him in the house of the Prime Minister failed. ## okumufunira obubudamo mu nnyumba ya Katikkiro ne kugwa butaka.
He was arrested in the village of Shimírán, ## Yakwatibwa mu kyalo ekiyitibwa Shimirán
some 30 kilometers from the capital, and put in chains. ## ekyesudde kkilomiita nga 30 okuva mu kibuga era ne n’asibibwa ku enjegere. 
On foot and exposed to the fierce rays of the midsummer sun, ## Nga atambuza bigere era mu makkati g’ebiseera eby’ebbugumu eringi ennyo,
Bahá'u'lláh was brought from Shimírán to Tihrán. ## Bahá’u’lláh yaggibwa mu Shimirán n’atwalibwa m Tihrán. 
The crowds, who had been told He was the enemy of their King, ## Ebibiina by’abantu, abaali bategeezeddwa nti Ye yali mulabe wa Kabaka,
shouted abuses at Him all along the route. ## baleekaanira waggulu nga bwe bamuvuma mu kkubo lyonna.
The story of the old woman who wished ## Emboozi ekwata ku mukazi omukadde eyayagala
to throw a stone at Him  ## okukuba Bahá’u’lláh ejjinja 
as He approached the dungeon which was to be the place of His imprisonment ## ng’anatera okutuuka okumpi n’ekinnya we yali agenda okusibirwa,
captures the madness of the crowd on that day ## eraga obukambwe bw’abantu ku lunaku olwo
and demonstrates the love that was in His heart ## n’okwolesa omukwano ogwali mu mutima Gwe
as He faced the most grievous of calamities. ## bwe ya ebikotanula okwaŋŋanga ebikangabwa ebyali bisingira ddala okwennyamiza.
As He was nearing that dungeon, ## Bwe yali ng’anaatera okutuuka okumpi n’empuku ey’omu ttaka mwe yasibirwa,
an old and feeble woman was seen forcing her way through the crowd ## namukadde omukazi luyongoyongo yalabibwa nga yewagaanya mu gubiina gw’abantu
with a stone in her hand, eager to throw it in the face of Bahá'u'lláh. ## n’ejjinja mu ngalo ze, nga yeesunga okulisawuka mu bwenyi bwa Bahá’u’lláh.
She had a look of determination and fanaticism  ## Yali atunuza bumalirivu n’obwannalukalala 
which few women her age could muster. ## abakazi abatono ab’emyaka gye bwe bandiyinzizza okubeera nabwo.
Her whole body shook with rage as she stepped forward ## Omubiri gwe gwonna gwakankana n’essunguyira bwe yeesowolayo
and raised her hand preparing to cast her stone. ## n’agalula omukono gwe nga yetegeka okukasuka ejjinja lye.
"I adjure you," she pleaded, as she ran after those conducting Bahá'u'lláh to the dungeon, ## Yeegayirira nga bw’adduka okugoberera abaali batwala Bahá’u’lláh mu mpuku y’ekkomera nga bw’agamba nti, “Mbalabidde abakulu abanzaala
"give me a chance to fling my stone in his face!" ##  mumpe omukisa mukanyuugirire ejjinja lino mu bwenyi bwe!”
"Suffer not this woman to be disappointed," ## Temuziyiza mukazi ono kutuukiriza ky’ayagala okukola.
were Bahá'u'lláh's words to His guards, ## Bino bye byali ebigambo bya Bahá’u’lláh eri abakuumi Be abaali bamutwala,
as He saw her rushing towards Him. ## ng’alaba omukazi adduka ajja Ye we yali:
Deny her not what she regards as a meritorious act in the sight of God. ## Temumugaana ekyo ye ky’alaba ng’ekisingira ddala obulungi mu maaso ga Katonda.

What was the name of the King who rose to the throne in Persia in 1848? ## Kabaka ki eyalinnya ku nnamulondo mu Buperusi mu 1848?
From the beginning of the reign of Násiri'd-Dín Sháh, ## Okuviira ddala ku ntandikwa y’obufuzi bwa Násirí’d-Din Sháh,
the persecutions of the Bábís ## okuyigganyizibwa kw’Ababábi 
How did the Bábís in general feel ## Ababábi okutwalira awamu baawulira batya
after the martyrdom of the Báb? ## oluvannyuma lw’okuttibwa kwa Báb nga omujulizi? 
What was the state of mind of the group of Bábís ## Ekibinja ky’Ababábi kyali mu mbeera ki ey’ebirowoozo
who decided to assassinate the King? ## bwe kyasalawo okutemula Kabaka? 
What did Bahá'u'lláh tell the leader of the group ## Bahá’u’lláh yagamba ki omukulembeze w’ekibinja
when He learned of their intentions? ## bweyamanyisibwa ku bigendererwa byabwe?
On what date did the attempt on the King's life take place? ## Okwegeza mu bulamu bwa Kabaka kwakolebwa ku lunaku lwa mwezi ki?
What was the fate of those who attempted the assassination? ## Kiki ekyatuuka ku abo abaagezaako obutemu buno? 
What consequences did the attempted assassination have on the Bábí community? ## Biki ebyatuuka ku ba Babábi olw’okugezaako obutemu lino?
Where was Bahá'u'lláh when He learned ## Bahá’u’lláh yali ludda wa weyategeerera ku mawulire
of the attempt on the King's life? ## g’okugeezako okutemula Kabaka? 
What did Bahá'u'lláh do ## Bahá’u’lláh yakola ki
upon receiving the news of the attempted assassination? ## ng’afunye amawulire g’okugezaako obutemu buno?
In what village was Bahá'u'lláh arrested? ## Bahá’u’lláh yakwatibwa mu kyalo ki?
Since Bahá'u'lláh was not powerless before His enemies, ## Okuva Bahá’u’lláh lw’ataali munafu mu maaso g’abalabe Be,
then why do you think He allowed Himself to be arrested, ## olwo olowooza lwaki Ye Mwene yakkiriza n’akwatibwa,
knowing the danger in which He would put Himself? ## ng’amanyi obulabe bwe yali yeetaddemu Ye ku lulwe Yennyini?
Under what conditions was Bahá'u'lláh brought from Shimírán to Tihrán? ## Bahá’u’lláh yaleetebwa mu mbeera ki okuva mu Shimirán okudda mu Tihrán? 
In your own words, tell the story of the old woman who wanted to throw a stone at Bahá'u'lláh as He was being conducted to the dungeon by His guards. What does this story demonstrate?
Mu bigambo byo byennyini, nnyumya emboozi ekwata ku mukazi omukadde eyayagala okusawukira Bahá’u’lláh ejjinja bwe yali ng’atwalibwa abakuumi Be mu mpuku y’ekkomera. Emboozi eno eraga ki? 

Throughout His life, Bahá'u'lláh was surrounded by enemies seeking to harm Him. But never did He try to conceal Himself; never did He protect Himself. On the contrary, at all times He was visible before the eyes of men and withstood with serenity and calm the attacks of those who opposed Him. Although they were determined to extinguish His light, they were unable to do so, and day by day His splendor grew more radiant.
Mu bulamu bwe bwonna, Bahá’u’lláh yali yetoolooddwa abalabe abaali banoonya okumutuusaako obulabe.  Naye Ye teyagezanako kwekweka; teyagezanako Ye wadde okwekuuma. Wabula, ebiseera byonna Ye yalinga alabika mu maaso g’abantu era , mu bwetoowaze n’obukkakkamu, Ye yagumira obulumbaganyi bw’abo abaali bamuwakanya Ye.  Newaakubadde baali bamalirirvu okuzikiza ekitangaala Kye, tebaasobola kukikola, naye buli lunaku ekitiibwa Kye kyeyongera okwakaayakana. 
"Not even for a single moment hath this Wronged One ever concealed Himself. Rather hath He at all times remained steadfast and conspicuous before the eyes of all men. Never have We retreated, nor shall We ever seek flight. In truth it is the foolish people who flee from Our presence. . . . Praise be to God! The Cause whereof this Wronged One is the Bearer standeth as high as heaven and shineth resplendent as the sun. Concealment hath no access unto this station, nor is there any occasion for fear or silence. 
“Tewaali wadde akaseera akamu kati Ono Eyajoogebwa lwe yageezanako okwekukuma. Wabula ebiseera byonna n’asigala nga munywevu era ng’alabibwa abantu bonna.  Tetwaddako nnyuma, era tetulidduka.  Mu mazima abasirusiru be badduka okuva mu maaso Gaffe… Ettendo libe eri Katonda!  Enzikiriza Oyo Eyajoogebwa nga Ye ye Nnyiniyo eri waggulu ng’eggulu era eyakaayakana n’ekitiibwa ng’enjuba.  Okwekweka tekukkirizibwa mu kifo kino, era tekiriimu kutya kwonna wadde akasiriikiriro konna.”25
"Unveiled and unconcealed, this Wronged One hath, at all times, proclaimed before the face of all the peoples of the world that which will serve as the key for unlocking the doors of sciences, of arts, of knowledge, of well-being, of prosperity and wealth. Neither have the wrongs inflicted by the oppressors succeeded in silencing the shrill voice of the Most Exalted Pen, nor have the doubts of the perverse or of the seditious been able to hinder Him from revealing the Most Sublime Word." 26
“Nga buli omu amulaba era nga teyeekwese, Ono Eyajoogebwa, ekiseera kynna, alangiridde mu maaso g’abantu bonna ab’ensi eno ekyo ekirikola ng’ekisumuluzo ekuggulawo enzigi za sayansi, eby’emikono, eby’amagezi, eby’embeera ennungi, eby’enskulaakulana n’obuggaga. Ejjoogo erimutuusiddwako abajoozi abo liremereddwa okuzikiza eddoboozi ekkangufu ery’akafumu Ke, era n’okubuusabuusa kw’abagwagwa oba abajeemu tekuyinzizza kumiziyiza Ye okubikkula Ekigambo Ekisinga Obusukkulumu.”26

Describe in your own words how we, the Bahá’ís, ## Nnyonnyola mu bigambo byo ffe Ababahá’í 
should act in the face of difficulty. ## engeri gye tulina okweyisaamu mu biseera ebizibu 

Síyáh-Chál, the name of the prison to which Bahá'u'lláh ## Síyáh-Chál, erinnya ly’ekkomera Bahá’u’lláh
was taken on that calamitous day, ## gye yatwalibwa ku lunaku olwo olw’entiisa, 
means the "Black Pit". ## litegeeza “Ekinya eky’Enzikiza.”
Originally a reservoir of water ## Mu kusooka nga lyali tterekero lya mazzi
for one of the public baths in Tihrán, ## abantu bonna mu Tihrán mwe baanaabiranga,
it was at that time an underground dungeon ## mu kiseera ekyo lyali lifuuliddwa ekkomera wansi mu ttaka
in which criminals of the worst type were confined. ## mwe baasibiranga abazzi b’emisango egya nnaggomola. 
To reach the prison, one was taken ## Okutuuka munda mu kkomera lino, omuntu yayisibwanga
through a pitch-black passageway ##  mu lukuubo olwali lujjudde enzikiza
and then down three steep flights of stairs. ## olwo noserengeta amadaala asatu agaali geesulise ennyo.
The dungeon was wrapped in thick darkness. ## Mu mpuku  mwalimu enzikiza enkwafu ennyo. 
There were no windows or outlets, ## Teyaliiko madirisa wadde omulyango,
other than the passage through which one entered. ## okuggyako olukuubo omuntu lwayingiriramu.
Nearly one hundred and fifty prisoners ##  Abasibe kumpi kikumi mu ataano
—thieves, murderers and highwaymen— ##  -- ababbi, abatemu, n’abayazi abateega abatambuze--
were crowded into this dark, icy-cold space. ## bonna baafuutikibwa mu kifo kino ekyali kijjudde kazigizigi, ekinnyogovu ng’omuzira.
The floor was covered with dirt ## Omwaliiro gwali gubikiddwa obuggulu
and filth and crawling with insects. ##  n’obucaafu era n’ebiwuka nga biteevuunya.
Most of the prisoners did not have clothes or even a cover to lie on. ## Abasibe abasinga obungi tebaalina ngoye oba eky’okwebakako.
The smell was foul beyond belief. ## Wonna nga wawunya ekivundu ekitalojjeka.
Under these cruel conditions Bahá'u'lláh ## Wakati mu mbeera enkambwe bwezityo Bahá’u’lláh
and a number of Bábís were imprisoned by the King. ## n’Ababábi abalala Kabaka mwe yabasibira.
Bahá'u'lláh's feet were put in stocks, ## Ebigere bya Bahá’u’lláh byakaligibwa mu mbaawo,
and a heavy chain weighing some 50 kilograms was placed around His neck. ## era olujegere olupima kkilo amakumi ataano ne lumuteekebwa mu bulago.
For the first three days and nights ## Ennaku ssatu ezaasooka
they were given nothing to eat or drink. ## tebaabawa kya kulya wadde eky’okunywa emisana n’ekiro.
The family of Bahá'u'lláh would prepare food for Him ## Ab’omu maka ga Bahá’u’lláh Ye bamutegekeranga emmere
and ask the guards to bring it to Him. ## ne basaba abakuumi bagimutwalire.
Although at first they refused, ## Newaakubadde mu kusooka bagaana,
they gradually gave in to their pleas. ## mpolampola baagenda bakkiriza okusaba kwabwe.
But, even then, no one could be sure whether the food reached Him, ## Naye, wadde gwali bwegutyo, tewaali n’omu eyakakasanga oba emmere yamutuukangako, 
or whether He would accept to eat it while His fellow-prisoners went hungry. ## oba nti Ye yakkirizanga okulya nga basibe banne balumwa enjala.
Bahá'u'lláh and His companions, also in stocks and chains, ## Bahá’u’lláh ne banywanyi Be, nabo abaali basibiddwa mu mbaawo n’enjegere,
all huddled together in one cell. ## bonna beenyigiriza mu kaduukulu kamu.
They had been placed in two rows,  ## Baali basengekeddwa mu nnyiriri bbiri, 
each facing the other. ## buli lumu nga lutunuulidde lunnaalwo.
Bahá'u'lláh taught them to repeat certain verses ## Bahá’u’lláh yabayigiriza ennyiriri ze bayatulanga,
which, every night, they chanted with great fervor. ## buli kiro, mu ssanyu eringi. 
"God is sufficient unto me; He verily is the All-sufficing," ## “Katonda ammala nze; Ddaladdala Ye Ammala-mu-byonna”,
one row would chant, and the other would reply: ## Olunyiriri olumu bwe lwayimbanga nti, olwo olulala ne luddamu nti,
"In Him let the trusting trust." ##  “Mu Ye leka abo abeesiga bamwesige Ye.”
Into the early hours of the morning, ## Okutuukira ddala mu matulutulu,
the chorus of their happy voices could be heard. ## okusaakaanya kw’amaloboozi gaabwe amasanyufu kwawulirwanga.
So strong was their melody  ## Eddoboozi esseeneekerevu ery’oluyimba lwabwe lyali kkangufu nnyo 
that it reached the ears of the King, ## bwerityo n’okutuuka ne lituuka mu matu ga Kabaka,
whose palace was not far from the Síyáh-Chál. ## olubiri lwe olutaali wala nnyo ne Siyah-Chal.
"What means this sound?" he was reported to have asked. ## Yawulirwa nga abuuza nti, “Eddoboozi lino litegeeza ki?”
"It is the anthem the Bábís are intoning in their prison, was the reply. ## Ekyaddibwamu kyali nti, “Olwo luyimba lw’Ababábi abali mu kkomera.”
The King fell silent. ## Kabaka n’asiriikirira.
Every day, the jailors would enter the cell ## Buli lunaku, abakuumi b’ekkomera baayingiranga mu kaduukulu
and would call out the name of one of the Bábís, ## era baayitanga erinnya ly’omu ku ba Babábi,
ordering him to arise ## ne bamulagira ayimuke
and follow them to the foot of the gallows. ## abagoberere okutuuka wansi w’akalabba.
With eagerness, the owner of the name would respond to that call. ## Mu kwesuunga, nannyini linnya yayimukirangamu eri okukoowoolwa.
His chains removed, he would jump to his feet ## Oluvannyuma lw’okumukusumululwa ku njegere, yayimukanga
and, in a state of uncontrollable delight, ## era, mu ssanyu eritagambika,
would approach Bahá'u'lláh and embrace Him. ## yagendanga eri Bahá’u’lláh n’amunywegera.
He would then embrace each of his fellow-prisoners ##  Olwo nno n’alyoka agenda ng’anywegera buli omu ku basibe banne
and would go forth, with a heart filled with hope and joy, ## era n’afulumanga, omutima gwe nga gujjudde essuubi n’essanyu eringi,
to meet the death that awaited him. ## n’agenda okusisinkana okufa okwalinga kumulindiridde.
Soon after the martyrdom of each of these heroic souls, ## Amangu ddala nga okuttibwa kwa buli omu ku batu bano abazira kuwedde,
the executioner, who had grown to admire Bahá'u'lláh, ## omumbowa, eyali atandise okusiima Bahá’u’lláh,
would come to Him and would inform Him of the circumstances ## yajjanga eri Ye n’amutegeza embeera ezaabangawo
of the death of the martyr and of the joy with which he had endured, ## mu kufa kw’omujulizi era n’essanyu eringi lye yalinanga,
to the very end, the pain inflicted upon him. ## okutuusa ku ssaawa envannyuma, mu kugumira obulumi obwamutuusibwangako.

What was the name of the prison in which Bahá'u'lláh was confined? ## Ekkomera gye baasibira Bahá’u’lláh baali baliyita batya?
What does "Síyáh-Chál" mean? ## Síyáh-Chál kitegeeza ki?
For what was the Síyáh-CháI originally used? ## Mu kusooka ekifo Síyáh-Chál kyali kikozesebwa nga ki?
Describe the conditions of the Síyáh-Chál. ## Nnyonnyola embeera y’omu Síyáh-Chál nga bwe yali.
Upon His arrival in the Síyáh-Chál, ## nga yaakatuusibwa mu Síyáh-Chál
what was placed around the neck of Bahá'u'lláh? ## Kiki ekyateekebwa mu bulago bwa Bahá’u’lláh? 
What were fastened around His feet? ## Biki ebyakozesebwa okukaliga ebigere bya Bahá’u’lláh?
How were Bahá'u'lláh and His companions placed in their cell? ## Bahá’u’lláh ne banywanyi Be baasengekebwa batya mu kaduukulu kaabwe?
What did Bahá'u'lláh teach them to do? ## Bahá’u’lláh yabayigiriza kukola ki?
What would one row of the Bábís chant throughout the night? ## Olunyiriri olumu olw’Ababábi lwayimbanga ki ekiro kyonna? 
How would the other row respond? ## Olunyiriri olulala lwaddangamu lutya? 
What effect did their chanting have on the King? ## Okuyimba kwabwe kwayisanga kutya Kabaka?
Every day the jailors would come to the cell ## Buli lunaku, abakuumi b’ekkomera bajjanga mu kaduukulu
where Bahá'u'lláh and His companions were confined ## Bahá’u’lláh ne banywanyi Be mwe baalinga bakuumibwa 
and call the name of one of the Bábís. ## ne bayitayo omu ku Babábí.
In your own words, explain what would then happen. ## Mu bigambo byo byennyini, nnyonnyola kiki ekyaddangako oluvannyuma.  
Why do you think the Bábís were so full of joy, ## Lwaki olowooza nti Ababábí bajjuzibwanga essanyu eringi
despite the horrible conditions of their imprisonment? ## newaakubadde baalinga mu mbeera mbi nnyo mu busibe bwabwe? 

The terrible conditions under which Bahá'u'lláh and His companions ## Embeera embi ennyo Bahá’u’lláh ne banywanyi Be
were imprisoned in the Síyáh-Chál have been described by Bahá'u'lláh Himself. ## ze baalimu mu kkomera ly’e Síyáh-Chál zinnyonnyoddwa Bahá’u’lláh Ye Mwene.
It will be important for you, then, ## Bwekityo kijja kukubeerera kya mugaso
 to reflect on His own Words ## okufumiitiriza ku Bigambo Bye Ye kennyini
about the days spent in that dark dungeon. ## ng’ayogera ku nnaku ze yamala mu kkomera eryo eryakazigizigi.
In one passage He says: ## Mu mboozi emu agamba:
"Upon Our arrival We were first conducted along a pitch-black corridor, ## Nga Tutuuse Twasooka kukunguzzibwa ne Tuyisibwa mu lukuubo olwali lukutte enzikiza ennyingi ennyo,
from whence We descended three steep flights of stairs ## nga omwo mwe twava ne tukkirira amadaala asatu agaali geesulise ennyo
to the place of confinement assigned to Us. ##  ne tutuuka mu kifo ky’obusibe Bwaffe ekyali kitegekeddwa ku Lwaffe.
The dungeon was wrapped in thick darkness, ## Ekkomera lino ery’omu ttaka wansi lyali lijjudde enzikiza kagongolo, 
and Our fellowprisoners numbered nearly hundred and fifty souls: ## ne basibe banaffe abaali eyo nga mu kikumi mu ataano:
thieves, assassins and highwaymen. ## ababbi, abatemu, n’abanyaga abantu ku makubo
Though crowded, it had no other outlet ## Newaakubadde twali tufuutiikiddwa, ekkomera lino teryalina mwagaanya mulala ogufuluma
than the passage by which We entered. ## okuggyako luli olukuubo lwe twayingiriramu.
No pen can depict that place, ## Teri kafumu kasobola kuwandiika ne kalaga kifaananyi kituufu eky’ekifo kiri,
nor any tongue describe its loathsome smell. ## wadde olulimi lwonna okunnyonnyola ekivundu eky’enyinyalwa ekyali muli.
Most of these men had neither clothes nor bedding to lie on. ## Abasajja abasinga obungi ku basibe bano tebaalina wadde kya kwambala oba ekiriri aw’okussa oluba.
God alone knoweth what befell Us ##  Katonda yekka Ye y’amanyi ebyatutuukako Ffe 
in that most foul-smelling and gloomy place! ## mu kifo kino ekyali kiwunnya ekivundu era ekimalamu amaanyi!
Nabíl, the immortal historian of the Bahá'í Faith, ## Nabíl, mu nnabyafaayo w’Enzikiriza ya Bahá’í atalyerabirwa 
recounts the words he himself heard from Bahá'u'lláh: ## attottola bwati ku bigambo bye yawulira ye kennyini okuva mu kamwa ka Bahá’u’lláh:
All those who were struck down by the storm that raged during that memorable year in Tihrán ## Abo bonna abakubwa omuyaga agwakunta mu mwaka ogwo gw’ebyafaayo mu Tihrán
were Our fellow-prisoners in the Síyáh-Chál, where We were confined. ##  baali basibe banaffe mu Síyáh-Chál, mwe twasibirwa.
We were all huddled together in one cell, our feet in stocks, ## Ffenna twanyigirizibwa wamu mu kaduukulu kamu, ebigere byaffe nga bikaligiddwa mu mbaawo,
and around our necks fastened the most galling of chains. ## ne mu bulago bwaffe nga musibiddwamu enjegere ezaali zisinga okunyiiza.
The air we breathed was laden with the foulest impurities, ## Empewo gye twassanga yalimu obukyafu obutalojjeka,
while the floor on which we sat was covered with filth ## so nga ate wansi we twali tutudde waali wabunye empitambi 
and infested with vermin. ## n’ebiwuka ebiteevuunya.
No ray of light was allowed to penetrate ## Temwali kitangaala ekyali kikkirizibwa kuyingira
that pestilential dungeon or to warm its icy-coldness. ##  mu mpuku eno ey’enddwadde zi nnamutta oba okubugumya obunnyogovu muyo obwali ng’omuzira.
We were placed in two rows, each facing the other. ## Twasengebwa mu nnyiriri bbiri nga tutunuuliganye.
We had taught them to repeat certain verses ## Twali tumaze okubayigiriza okuddamu ennyiriri ezimu,
which, every night, they chanted with extreme fervor. ## ze bayimbanga buli kiro, n’essanyu eppitirivu.
'God is sufficient unto me; He verily is the All-sufficing!' ## “Katonda ammala; Ddaladdala Ye ammala-mu-byonna!”
one row would intone, while the other would  reply: ## Oludda olumu olw’abasibe bwe lwayimbanga, oludda olulala ne luddamu nti,
'In Him let the trusting trust.' ##  “Leka abo abeesiga bamwesige Ye.”
The chorus of these gladsome voices would continue ##  Oluyimba olw’amaloboozi ag’awamu gano amasanyufu
to peal out until the early hours of the morning. ## lwawulirwanga okutuusiza ddala obudde kkejenge…
"Every day Our jailors, entering Our cell, ## Buli lunaku abambowa Baffe, bwe baayingiranga mu kaduukulu Kaffe,
would call the name of one of Our companions, ## baayitanga omu ku banywanyi Baffe,
bidding him arise and follow them to the foot of the gallows. ## ne bamulagira okubagoberera okutuuka wansi w’akalabba.
With what eagerness would the owner of that name ## Mu bwangu obw’ekitalo, buli omu erinnya lye 
respond to that solemn call! ## bwe lyayitibwanga yasitukirangamu awatali kubennaanya!
Relieved of his chains, he would spring to his feet ## Nga aggiddwako enjegere, yayimukirangamu
and, in a state of uncontrollable delight, ## era, mu ssanyu eritagambika,
would approach and embrace Us. ## yatusembereranga n’atunywegera Ffe.
We would seek to comfort him with the assurance of an everlasting life in the world beyond, ## Twamugumyanga n’obukakafu obw’obulamu obutaggwawo emitala w’ensi eno,
and, filling his heart with hope and joy, ## era, nga tujjuza omutima gwe essuubi n’essanyu eringi ennyo,
would send him forth to win the crown of glory. ## twamuweerezanga okugenda okwewangulira engule ey’ekitiibwa.
He would embrace, in turn, the rest of his fellow-prisoners ## Olwo omu ku omu, yagendanga anywegera basibe banne abalala 
and then proceed to die as dauntlessly as he had lived. ## bwatyo n’atanula okugenda okufa mu bumalirivu bwe yabeerangamu nga mulamu. 
Soon after the martyrdom of each of these companions, ## Amangu nga bamaze okutta buli omu ku banaffe bano, 
We would be informed by the executioner, who had grown to be friendly to Us, ## omumbowa eyali amaze okufuuka mukwano Gwaffe,
of the circumstances of the death of his victim, ## yatutegeezanga ku mbeera z’okufa kwa nnawaalubwa we,
and of the joy with which he had endured his sufferings to the very end. ##  era n’essanyu lye yalina nga agumira obulumi obungi okutuuka ku ssaawa envannyuma.

There is a profound concept which every student of Bahá'í history must understand, ## Waliwo endowooza enkulu buli muyizi w’ebyafaayo bya Bahá'í gy’ateekwa okutegeera,
namely, that the Cause of God advances ## nga y’eno, nti Enzikiriza ya Katonda ekulaakulana
through a series of crises and victories. ## ng’eyita mu biseera ebikakakli ate n’obuwanguzi.
The forces of ignorance, injustice, cruelty and fanaticism ## Amaanyi ag’obutamanya, obutali bwenkanya, obukambwe, n’obwannalukalala
continually attack the Bahá'í community and give rise to crises. ## birumba Ababaha’i olutata era ne bisiikuula embeera embi.
But each time, in accordance with the Will of God, ## Naye ku buli mulundi, mu kugondera Okwagala kwa Katonda,
the forces of darkness are defeated and the result is a victory. ##  amaanyi g’ekizikiza gawangulwa era n’ekivaamu bubeera buwangunzi.
The Cause moves from crisis to victory to crisis to victory, ## Enzikiriza eyita mu biseera ebya kazigizigi n’etuuka ku buwanguzi enfunda eziwera,
and no power on earth is capable of stopping its onward march. ## era teri maanyi ku nsi agasobola kuziyiza okugenda kwayo mu maaso. 
The short Ministry of the Báb had already followed such a course. ## Obuweereza bwa Báb obwali obumpi bwakwata ekkubo lye limu.
The ordinary observer, however, would have assumed ## Naye nno, omutunuulizi owa bulijjo, yandirowooza
that the latest crisis could not be overcome: ## nti embeera enkakali ebaluseewo yandibeera enzibu ennyo okuvvuunukwa.
The Báb had been martyred. ## Báb yali attiddwa.
Thousands of His followers had been killed  ## Abagoberezi Be nkumi na nkumi baali batiddwa 
in a massacre of untold cruelty. ## mu kutirimbulwa okw’obukambwe obutagambika
The most outstanding of His disciples had been martyred, ## Abagoberezi Be abaali basinga obututumufu baali battiddwanga abajulizi, 
and the only One Who could revive hope ## ate nga n’Oyo Omu yekka eyali asobola okuttukiza essuubi
was under chains in the darkest of dungeons. ## yali asibiddwa mu njegere mu kkomera eryali lisingira ddala obubi.
The crisis was indeed profound, ## Ekiseera ekya kazigizigi kyali kya bwerende nnyo,
but the victory that followed was most glorious. ## naye obuwanguzi obwaddirira bwali bwa kitiibwa nnyo.
 
In the Síyáh-Chál, God made known to Bahá'u'lláh the greatness of His Station. ## Mu Siyáh-Chál, Katonda yabikkulira Bahá'u'lláh obukulu bw’ekifo Kye. 
Wrapped in gloom, breathing the foulest of air, ## Mu kifo ekyali kibuutikiddwa enzikiza y’essuubi, omwali empewo ewunkya okukamala, 
His feet in stocks,  ## ebigere Bye nga bikaligiddwa mu mbaawo, 
and His neck weighed down by a mighty chain, ## era n’ensingo Ye nga ezitoowereddwa olw’olujjegere oluzito olwali lumusiddwa mu bulago Bwe,
Bahá'u'lláh received the first intimations of God's Revelation. ## Bahá'u'lláh yafuna obubonero obwasooka obw’okubikkulirwa kwa Katonda. 
Under these dreadful circumstances, the "Most Great Spirit" revealed itself to Him, ## Mu mbeera zino embi ennyo, “Omwoyo Ogusingira-ddala Obukulu” gwamulabikkira Ye,
bidding Him to arise and speak forth the Word of God. ## ne gumulagira Ye agolokoke era alangirire Ekigambo kya Katonda. 
At times, He would feel as if something flowed ## Ebiseera ebimu, Ye yawuliranga ekintu ekikuluta 
from the crown of His head over His breast, ## nga kiva mu kawompo Ke ne kiyita ku kifuba Kye,
as a mighty torrent falls upon the earth ## nga kiringa namuttikkwa w’enkuba bw’akuluggusa mukoka  
from the summit of a high mountain. ## okuva ku ntikko y’olusozi oluwanvu ennyo.
He saw the Maid of Heaven suspended before Him, ## Yalaba Omuzaana ow’omu Ggulu ng’alengejja mu maaso Ge,
speaking to His inner and outer being, ## ng’ayogera eri emmeeme Ye ey’omu nda ne kungulu,
referring to Him as the Best-Beloved of the worlds, ## nga amujulizaako Ye nga bwali Omwagalwa Asingira ddala ow’ensi zonna,
the Beauty of God, and the power of God's sovereignty. ## Obubalagavu bwa Katonda, era amaanyi g’obwakabaka bwa Katonda.
He was assured that He would be made victorious by Himself and by His Pen, ## Yakakasibwa nti alikufuulibwa muwanguzi Ye ku lulwe Mwene era ne ku lw’Akafumu Ke,
and by the aid of those whom God would raise up. ## era ne ku lw’obuyambi bwabo Katonda baaliyimusa. 
Thus, out of the darkness of the Black Pit rose the Sun of Truth. ## Bwekityo, okuva mu nzikiza y’Ekinnya ekya Kazigizigi ne muyimukamu Enjuba ey’Amazima.
The Báb's promise had been fulfilled. ## Ekisuubizo kya Báb kyali kituukiriziddwa.
The Bahá'í Revelation was born. ## Okubikkulirwa kwa Bahá'í kwali kuzaaliddwa.
Yet Bahá'u'lláh did not inform anyone of what had occurred. ## Naye nno era Bahá'u'lláh teyategeezaako muntu n’omu ku kyali kibaddewo.
He would await the appointed hour, ordained by God, to make His Mission known. ## Yalindirira essaawa ensuubize, eyagerekerebwa Katonda, okulangirira Obubaka Bwe bulyoke bumanyibwe.

Describe in your own words how severe was the crisis ## Nnyonnyola mu bigambo byo embeera embi ennyo
in which the Bábí community found itself at the time of Bahá'u'lláh's imprisonment. ## Ababábí gye beesangamu mu biseera Bahá'u'lláh bye yaggalirwamu mu kkomera. 
What was the victory that followed? ## Bwali buwanguzi ki obwaddirira? 
Humanity is fortunate to have this most momentous occurrence  ## Abantu bonna ba mukisa ekyafaayo kino 
in religious history recorded in Bahá'u'lláh's own Words. ## mu byafaayo by’eddiini okuwandiikibwa mu Bigambo bya Bahá’u’lláh Ye Mwene.
Calling to mind the way God's Revelation first filled His soul, He says: ## Nga yejjukanya engeri Okubikkulirwa kwa Katonda gyekwasooka okujjuza Omwoyo Gwe, Ye agamba nti:
 
One night, in a dream, these exalted words were heard on every side: ## Ekiro kimu, mu kirooto, ebigambo bino ebigulumizibwa byawulirwa ku buli ludda:
Verily, We shall render Thee victorious by Thyself and by Thy Pen. ## Ddaladdala, Ffe tulikufuula Ggwe omuwanguzi ku Lulwo Mwene era ne ku lw’Akafumu Ko.
Grieve Thou not for that which hath befallen Thee, ## Tonakuwala olw’ebyo ebikutuuseeko Ggwe,
neither be Thou afraid, for Thou art in safety. ## wadde Ggwe okubeeramu okutya kwonna, kubanga tewali kabi kalikutuukako Ggwe.
Erelong will God raise up the treasures of the earth ## Mu bbanga eritali ly’ewala Katonda anaayimusa obugagga bw’ensi
—men who will aid Thee through Thyself and through Thy Name, ## - abantu abanaakuyamba Ggwe nga bayita mu Ggwe Mwene era ne mu Linnya Lyo,
wherewith God hath revived the hearts of such as have recognized Him.' ## Katonda ly’akozesezza okuzuukusa emitima gyabo abamaze okumutegeera Ye.’
In another passage He describes ## Mu kiwandiiko ekirala Ye annyonnyola
the effect of God's Revelation on His being: ## ebyatuuka ku bulamu Bwe olw’okubikkulirwa kwa Katonda:
During the days I lay in the prison of Tihrán, ## Mu biro bee neebakira mu kkomera lye Tihrán,
though the galling weight of the chains ## newaakubadde obuzito bw’enjegere
and the stench-filled air allowed Me but little sleep, ## n’empewo ewunnya ekivundu tebyaŋŋanyanga kwebaka bulungi,
still in those infrequent moments of slumber ## naye era enfunda entono ennyo ez’okubongootamu,
I felt as if something flowed from the crown of My head over My breast, ## Nze nawuliranga ekintu ekyali kikulukuta okuva mu kawompo kange Nze ne kiyita mu kifuba kyange Nze,
even as a mighty torrent that precipitateth itself ## nga kiringa nnamutikkwa w’enkuba evaamu mukoka akulugguka
upon the earth from the summit of a lofty mountain. ##  okuva ku ntikko y’olusozi oluwanvu ennyo n’atuuka wansi waalwo.
Every limb of My body would, as a result, be set afire. ## Olwo nno, buli kitundu eky’omubiri gwange Nze ne kiryoka kyaka ng’omuliro.
At such moments My tongue recited ## Mu biseera ng’ebyo olulimi lwange Nze lwayatulanga
what no man could bear to hear. ## ebyo omuntu byatasobola kugumiikiriza kuwulira.
Yet in another passage He describes how the Maiden, ## Ate era mu kiwandiiko ekirala Ye annyonnyola engeri Omuzaana,
symbolizing the "Most Great Spirit", appeared to Him: ## akabonero akayolesa “Omwoyo Ogusingira-ddala Obukulu” bwe yamulabikira Ye:
"While engulfed in tribulations I heard ## Nga mbutikiddwa obunyike nawulira Nze
a most wondrous, a most sweet voice, calling above My head. ## eddoboozi ery’ekyewuunyo, eddungi ennyo, nga likowoola waggulu w’omutwe gwange.
Turning My face, I beheld a Maiden ## Bwe nnakyusa bwenti obwanga bwange, nendaba Omuzaana
—the embodiment of the remembrance of the name of My Lord ## – ekifaananyi kyennyini ekinzijukiza Nze erinnya lya Mukama Wange
—suspended in the air before Me. ## – ng’atengeetera mu bbanga mu maaso gange Nze.
So rejoiced was she in her very soul ## Essanyu eringi ennyo eryali lirabikira mu mmeeme ye yennyini
that her countenance shone ## lyali lingi nnyo bwetyo n’endabika ye eyali emasamasa
with the ornament of the good-pleasure of God, ## ng’ekikomo eky’okusiima-okulungi okwa Katonda,
and her cheeks glowed with the brightness of the All-Merciful. n’amatama ge agaali gaboobedde olw’okwakaayakana kw’Oyo Omusaasizi-wa-byonna.
Betwixt earth and heaven she was raising a call ## Wakkati w’ensi n’eggulu yali ayimusa okukoowoola
which captivated the hearts and minds of men. ## kwe okwawamba emitima n’ebirowoozo by’abantu.
She was imparting to both My inward and outer being ## Yali abuulira omuntu wange ow’omu nda ne kungulu
tidings which rejoiced My soul, ## amawulire agaaleetera emmeeme yange Nze okujaguza, 
and the souls of God's honored servants. ## wamu n’emmeeme z’abaddu ba Katonda abawereddwa ekitiibwa.
Pointing with her finger unto My head, ## Ng’asonze olugalo lwe ku mutwe gwange Nze,
she addressed all who are in heaven and all who are on earth, ## yayogera eri abo bonna abatuula mu ggulu era n’abo bonna abatuula ku nsi,
saying: 'By God! This is the Best-Beloved of the worlds, ## n’agamba nti: ‘Ku lwa Katonda! Eno y’ensi Esinga-Okwagalwa mu nsi za Katonda zonna, 
and yet ye comprehend not. ## naye ate era kino temukitegeera.
This is the Beauty of God amongst you, ## Buno bwe Bubalagavu bwa Katonda wakati mu mmwe,
and the power of His sovereignty within you, ## era amaanyi g’obwakabaka Bwe mu mmwe,
could ye but understand. ## singa kino mukitegeera.
This is the Mystery of God and His Treasure, ## Kino kye Kyama Ekikusike ekya Katonda era Obugagga Bwe,
the Cause of God and His glory unto all ## Enzikiriza ya Katonda n’ekitiibwa Kye eri abo bonna
who are in the kingdoms of Revelation and of creation, ## abatuula mu bwakabaka bw’Okubikkulirwa n’obutonde,
if ye be of them that perceive. ## singa mubeera abamu kw’abo abategeera.

Bahá'u'lláh tells us that one night, in a dream, ## Bahá’u’lláh ## atugamba nti ekiro kimu, mu kirooto,
these words were heard on every side: ## ebigambo bino byawulira okuva ku buli ludda: 
As a result, every limb of His body ## Ekyavaamu, buli kitundu eky’omubiri Gwe 
At such moments, Bahá'u'lláh recited what no man ## Mu biseera ng’ebyo, Bahá’u’lláh n’alyoka ayatulanga ebyo omuntu yenna 
Bahá'u'lláh says that while engulfed in tribulation, He heard ## Bahá’u’lláh atugamba nti ng’abuutukiddwa obuyinike, Ye yawulira
Turning His face, Bahá'u'lláh beheld a Maiden suspended ## Bwe yakyusa obwanga Bwe, Bahá’u’lláh n’alaba Omuzaana ng’atengeetera
The face of the Maiden shone with ## Amaaso g’Omuzaana gaali gamasamasa

So important is the concept of crisis and victory ## Ebigambo akagulumbo n’obuwanguzi bikulu nnyo
that it is worthwhile for you to pause at this point ## era bwekityo kyetaagisa mu kiseera kino osiriikiriremu
and reflect on the power of the Cause, ## ofumiitirize ku maanyi g’Enzikiriza,
which overcomes every obstacle in its path. ## agavvuunuka buli muziziko ogwekiika mu kkubo lyayo.
To help you do so, it is suggested that you read the quotations below ## Okukuyamba okukola kino, oweebwa amagezi osoma ebyawandiikibwa wammanga
one from the Writings of Bahá'u'lláh ## ekimu ku byo nga kiggiddwa mu Byawandiikibwa bya Bahá’u’lláh 
and the other from a letter written on behalf of Shoghi Effendi ## ate ekirala nga kivudde mu bbaluwa eyawandiikibwa ku lwa Shoghi Effendi
—and carry out the exercises that follow. ## era omalirize ebyokukola ebiweereddwa.
Behold how in this Dispensation the worthless and foolish ## Mulabe engeri mu Mulembe guno abatalina mugaso era abasirusiru
have fondly imagined that by such instruments ## abanyumiddwa nga balowooza nti mu kukozesa eby’okulwanyisa nga okutirimbula, 
as massacre, plunder and banishment they can extinguish the Lamp ## okunyaga wamu n’okuwaŋŋangusa basobola okuzikiza Ettabaaza
which the Hand of Divine power hath lit, ## eyo Omukono ogw’amaanyi ag’Obutukirivu gye gukoleezezza,
or eclipse the Day Star of everlasting splendor. ## oba okusiikiriza Enjuba ey’ekitiibwa eky’olubeerera.
How utterly unaware they seem to be of the truth ## Kale balabika amazima tebagamayidde ddala
that such adversity is the oil that feedeth the flame of this Lamp! ## nti obuyinike ng’obwo ge mafuta agaliikiriza olulimi lw’omuliro olw’Ettabaaza eno.
Such is God's transforming power. ## Ago ge maanyi ga Katonda agakyusa.
He changeth whatsoever He willeth; ## Akyusa buli Ye ky’ayagala;
He verily hath power over all things. ## Ddaladdala Ye alina obuyinza ku bintu byonna.
This Cause, as every Divine Cause, cannot be effectively established ## Enzikiriza eno, okufaanana Enzikiriza Entukuvu yonna, tesobola kunywezebwa bulungi
unless it encounters and valiantly triumphs over the forces of opposition ## okuggyako ng’esanze era n’ewangula olw’obuzira obungi
with which it is assailed. ## abo abeekobaana okugirwanyisa.
The history of the Faith is in itself a sufficient proof of that. ## Ebyafaayo by’Enzikiriza mu byo byennyini mulimu obukakafu bw’ekyo obumala.
Trials and persecutions have always been, and will continue to be, ## Okugezesebwa  n’okuyigganyizibwa bulijjo bibaddewo, era biryeyongera okubeerawo,
the lot of the chosen ones of God. ## nga gwe mugabo ogw’abalondemu ba Katonda.
But these they should consider as blessings in disguise, ##  Naye bino basaana babitwale ng’emikisa egikwekeddwa,
as through them their faith will be quickened, purified and strengthened. ## kubanga mu mikisa gino okukkiriza kwabwe mwe girizuukusibwa, ne gitukuzibwa, era n’okunywezebwa.
Bahá'u'lláh compares such afflictive trials to the oil ## Bahá’u’lláh ageraageranya okugezesebwa ng’okwo okw’obulumi ku mafuta
which feeds the lamp of the Cause of God. ## agaliikiriza ettabaaza ey’Enzikiriza ya Katonda.”34

Consult with one of the believers in your community ## Kubaganya ebirowoozo n’omu ku bakkiriza mu kitundu kyo
who knows the history of the Faith well, ## amanyi ebyafaayo by’Enzikiriza obulungi,
and ask him or her to tell you about some of the crises and victories ## era omusabe akubuulire obumu ku bugulumbo n’obuwanguzi
the Cause has experienced over the past few decades. ## Enzikiriza bweyiseemu mu myaka ekkumi egiyise oba n’okweyogerayo.
Consult with a member of your community ## Kubaganya ebirowoozo n’omu ku bantu ab’omu kitundu kyo
who knows its history well, ## amanyi obulungi ebyafaayo byakyo,
and ask him or her to tell you about ## era omusabe akubuulire kuwakanyizibwa kwa
what kind of opposition the Faith has experienced in your country ## ngeri ki Enzikiriza kweyiseemu mu ggwanga lyo
and what the results have been. ## era na biki ebyaddirira.
How does knowing that the Faith advances ## Okumanya nti Enzikiriza yeeyongera mu maaso
through a series of crises and victories help you ## ng’eyita mu bugulumbo n’obuwanguzi kikuyamba
to react when calamities and difficulties occur in your own life? ## kitya mu nneeeyisaayo singa akasasambulabbwa n’emitawaana bikutuukako mu bulamu bwo?
When trying to achieve goals you set for yourself, ## Bw’obeera ng’ogeezaako okutuukiriza ebigendererwa byo bye weetereddewo gwe kennyini,
should you give up at the first sign of difficulty? ## wandibivuddeko buvi mangu ddala nga waakalaba akabonero akalaga obuzibu?  

While Bahá'u'lláh remained under chains in the Síyáh-Chál, ## Awo Bahá’u’lláh nga akyali ku njegere mu Síyáh-Chál,
His enemies were busy trying to obtain His death sentence from the King. ## abalabe Be baali bakola obutaweera nga bagezaako  okuperereza Kabaka amusalire Ye ogw’okufa.
Bahá'u'lláh, however, was loved by people high and low alike ## Naye nno, Bahá’u’lláh yayagalibwanga nnyo abantu bangi ab’ebitiibwa n’abakopi
and could not be executed so easily. ## era yali tasobola kumala gattibwa atyo.
Proof was needed that would connect Him ## Obukakafu obwali bumulumiriza nti Ye yali omu ku
with the attempt on the King's life. ## abo abeetaba mu kugezaako okutta Kabaka bwali bwetaagisa.
But the more they tried to find proof, ## Naye gye baakoma okugezaako okunoonya  obukakafu 
the more it became evident that He was entirely innocent. ## gye beeyongera n’okukakasa nti Ye teyalina musango gwonna.
Unable to prove guilt, ## Nga balemeddwa okufuna obukakafu okumusingisa omusango,
these ruthless enemies decided to poison His food. ## abalabe bano abaali abakambwe ennyo baasalawo okuteeka obutwa mu mmere Ye.
So strong was the poison, however, that its initial effects were quickly noticed ## Naye nno, obutwa bwali bwa maanyi nnyo bwebutyo obubonero obwasooka bwalabikirawo mangu
and Bahá'u'lláh stopped eating the poisonous meal they had offered Him. ## era Bahá’u’lláh yalekeraawo okulya emmere ey’obutwa gye baali bamuwadde.
In the end, the authorities had no other choice ## Kyaddaaki, ab’obuyinza tebaalina kya kukola kirala
but to release Him from prison, ## wabula okumuyimbula n'ava mu kkomera, 
but this they did only on the condition ## naye kino bakikola nga bamutaddeko akakwakkulizo
that He would leave the country and go into exile. ## nti Ye yali waakuva mu nsi eyo agende mu buwaŋŋanguse.
Bahá'u'lláh had endured four months in prison. ## Bahá’u’lláh yamala emyezi ena egy’obulumi obungi mu kkomera.
He was now ill and exhausted. ## Yali mulwadde era mukoowu nnyo.
The inhumane conditions of the prison, the chain of some 50 kilos around His neck, ## Embeera ez’ettima eringi ez’omu kkomera, enjegere za kkilo 50 mu bulago Bwe,
and finally the poison, had left Him in such a weakened state ## era n’obutwa obwasembayo byonna byali bimunafuyizza nnyo
that He was confined to His bed under watchful care. ## bwatyo n’abeera ku ndiri Ye nga alabirirwa.
The links of the chain had made deep wounds in His neck ## Obuyungiro bw’enjegere bwali butadde amabwa ag’amaanyi mu bulago Bwe
and, although these healed with time, ## era, newaakubadde gano gaatwala ekiseera okuwona,
the scars remained until the end of His life. ## naye enkovu zaasigalamu okutuusa ku nkomerero y’obulamu Bwe.
In the midst of all this, the family had to prepare ## Wakati mu bino byonna, ab’enju Ye baalina okweteekerateekera
to undertake an arduous journey within one-month's time. ## okutambula olugendo olw’amaanyi mu mwezi gumu gwokka.
Bahá'u'lláh had been given the freedom ## Bahá’u’lláh yali aweereddwa omukisa Ye
to choose the place of His exile. ## yeerondere ekifo eky’okuwaŋŋangukiramumu.
He chose Baghdád, then a city in the Ottoman Empire ## Yalonda Baghdád, mu kiseera ekyo ekyali ekibuga ky’Obwakabaka bwa Ottoman,
and today the capital of 'Iráq. ## nga kaakano ky’ekibuga ekikulu ekya Iraq.
The trip lasted from 12 January 1853 to 8 April of the same year. ## Olugendo lwatandika okuva nga 12 January 1853 okutuuka nga 8 April mu mwaka gwe gumu.
It was the middle of winter, and Bahá'u'lláh and His family had to travel ## Byali biseera eby’omu makkati g’obutiti, era Bahá’u’lláh n’ab’omu maka Ge baalina okutambula
through the western part of Iran where winters are bitterly cold. ## nga bayita mu bugwanjuba bwa Iran ekitundu ekyabeerangamu obunnogovu obungi ennyo mu biseera eby’obutiti.
The supplies they had for the journey were not sufficient, ## Ebintu bye baalina okukozesa mu lugendo byali tebimala,
and they had to be content with little food. ## era baalyangako akatono ako ke baalinawo.
But the Protector of this small band of travelers was Almighty God Himself, ##  Naye Omukuumi w’ekibinja ky’abatambuze kino ekitono yali Katonda Mwene Ayinza-byonna,
and through His unfailing assistance, they arrived safely in Baghdád. ## era mu buyambi Bwe obutalemererwa, baatuuka mirembe mu Baghdád.
Iran had deprived itself of the bounty of the presence of Bahá'u'lláh ## Iran yali emaze okwesubya omukisa ogw’okubeerawo kwa Bahá’u’lláh mu yo 
and had forced Him to leave, never to return to His native land. ## era yali emuwaririzza Ye okugyamuka, obutakomerawo ddala mu ggwanga Nsi Ye eya boobwe.
'Iráq was now to be the home of the most precious Being on the planet. ## Kaakano Iraq ge gaali galina okubeera amaka g’Oyo Omulamu asinga okubeera ow’omuwendo ku sseŋŋendo ono.
An outstanding Bahá'í historian has these words ## Munnabyafaayo Omubahá’í omusukkulumu agamba bwati
to say about Bahá'u'lláh's exile from Iran: ## ku bikwata kukuwaŋŋangusibwa kwa Bahá’u’lláh okuva mu Iran:
As Bahá'u'lláh neared the frontier, a period drew to its close. ## Bahá'u'lláh bwe yali anaatera okutuuka ku nsalo, olwo ekiseera ekyo ne kiryoka kituuka ku nkomerero yaakyo.
Were the people of Iran aware of the loss they sustained? ## Abantu ab’omu Iran baali bategedde kye baali bafiiriddwa?
Steeped in ignorance, sunk in bigotry, ## Nga bajudde obutamanya, nga bennyise mu ndowooza ez’obutaliimu,
blinded by prejudice, led by self-seeking men, ## nga bazibiddwa amaaso olw’obukyayi, nga bakulemberwa abantu abaali banoonya okwekkusa bokka,
beguiled by falsehoods, theirs was not to see and know. ## nga babuziddwabuziddwa eby’obulimba, omukisa gwabwe tegwali gwa kulaba n’okumanya.
And thus the Redeemer of the world passed out of their midst. ## Era bwatyo Omununuzi w’ensi yonna bwe yayita wakati mu bo.
He Who once was loved and respected by rich and poor, ## Oyo olumu eyali ayagalwa n’okussibwamu ekitiibwa abagagga n’abaavu,
high and low, prince and peasant alike, ##  ab’ebitiibwa n’abakopi, abalangira n’abatakansi awatali kusosola,
was now deserted by the same people ## kaakano yali alekeddwa ttayo abantu be bamu
on whom He had lavished mercy, love, justice and charity at all times. ## be Ye be yali alaze obusaasizi, okwagala, obwenkanya n’obugabirizi ebbanga lyonna.
Iran lost the presence of Bahá'u'lláh, ## Iran yasubwa okubeerawo kwa Bahá’u’lláh,
but could His spirit ever be absent from that or any other land? ## naye omwoyo Gwe gwali gusobola okubulawo mu nsi eyo oba endala yonna?

Why were Bahá'u'lláh's enemies unable to obtain His death sentence? ## Lwaki abalabe ba Bahá’u’lláh baalemwa okumusingisa omusango gw’okufa?
Bahá'u'lláh's enemies were unsuccessful in their schemes ## Abalabe ba Bahá’u’lláh baalemererwa
to connect Him with the attempt on the King's life. ## okumuyunga mu musango ogw’okugezaako okutta Kabaka.
What did they then do? ## Oluvannyuma baakola ki?
How many months was Bahá'u'lláh in the Síyáh-Chál? ## Bahá’u’lláh yamala myezi emeka mu Síyáh-Chál?
On what terms was He released? ## Yayimbulwa ku ndagaano ki?
What city did Bahá'u'lláh choose as the place of His exile? ## Kibuga ki Bahá’u’lláh kye yeerondera ng’ekifo ky’obuwaŋŋaanguse Bwe? 
Describe the conditions of the journey ## Nnyonnyola embeera ez’olugendo luno. 
The following prayer revealed by Bahá'u'lláh will help you ## Essaala eddirira eyabikkulibwa Bahá’u’lláh ejja kukuyamba
get a glimpse of the suffering He experienced in the Síyáh-Chál ## okufuna ekifaananyi eky’okubonabona kwe yayitamu mu Siyál-Chál
and the hardships He endured in the months immediately after. ## n’ebizibu bye yagumira mu myezi egyaddirira mangu nga yaakayimbulwa.
My God, My Master, My Desire! ## Katonda Wange, Mukama Wange, Okwegomba Kwange! 
Thou hast created this atom of dust through the consummate power of Thy might, ## Ggwe watonda akaweke kano akasirikitu ak’enfuufu nga oyita mu maanyi agatuukiridde ag’obuyinza Bwo,
and nurtured Him with Thine hands which none can chain up. ## era n’omukuza Ye n’emikono Gyo omuntu yenna gy’atasobola kusibira mu njegere… 
The throat Thou didst accustom to the touch of silk ## Obulago Ggwe bwe wamanyiiza olugoye lwa liiri, 
Thou hast, in the end, clasped with strong chains, ## ku nkomerero, Ggwe obusibye mu njegere ez’amaanyi,
and the body Thou didst ease with brocades and velvets ## n’omubiri Ggwe gwe wayambazanga engoye ez’ebbeeyi era ezijjudde amajolobera,
Thou hast at last subjected to the abasement of a dungeon. ## ku nkomerero era Ggwe ogutuusizza ku kufeebezebwa mu mpuku y’ekkomera.
Thy decree hath shackled Me with unnumbered fetters, ##  Ekiragiro kyo kinkaligidde Nze mu njegere ezitabalika,
and cast about My neck chains that none can sunder. ## era ne kinsibira mu byuma omuntu yenna by’atasobola kukutula.
A number of years have passed during which afflictions have, ## Emyaka egiwera giyiseewo nga okubonaabona,
like showers of mercy, rained upon Me. ## okuli nga okuyiwa kw’enkuba ey’okusaasira, kwantonnyera Nze.
How many the nights during which ## Ebiro nga bingi
the weight of chains and fetters allowed Me no rest, ## enjegere enzito n’empigu bwe byanziyiza Nze wadde okuwummulako,
and how numerous the days during which ##  era ennaku nga butabalika ze mmaze Nze
peace and tranquility were denied Me, 
by reason of that wherewith the hands and tongues of men have afflicted Me! ## nga nkisiddwa okufuna ku mirembe n’obuweweero olw’emikono n’ennimi z’abalabe bange bye bintuusizzaako!
Both bread and water which Thou hast, through Thine all-embracing mercy, allowed unto the beasts of the field, ## Omugaati n’amazzi byombi, Ggwe by’owadde ensolo z’omu nsiko, ng’oyita mu kusaasira Kwo okubuna-wonna,
they have, for a time, forbidden unto this servant, ## okumala ekiseera, bo babimmye omuddu ono,
and the things they refused to inflict upon such as have seceded from Thy Cause, ## era n’ebintu bye baagaana okutuusa ku abo abeekutula ku Nzikiriza Yo,
the same have they suffered to be inflicted upon Me, ##  bye bimu bye bakkiriza okutuusa ku Nze, 
until, finally, Thy decree was irrevocably fixed, ## okutuusa, ku nkomerero ya byonna, etteeka Lyo lwe lyanywezebwa obutaddirira,
and Thy behest summoned this servant to depart out of Persia, ##  era n’okulagira Kwo ne kulagira omuddu ono ave mu Buperesi,
accompanied by a number of frail-bodied men and children of tender age, ## ng’awerekerwa abantu abanafu mu mubiri wamu n’abaana ab’emyaka emito,
at this time when the cold is so intense that one cannot even speak, ## mu kiseera ekyo ng’obunnyogovu bungi nnyo nga tewali n’omu asobola na kwogera,
and ice and snow so abundant that it is impossible to move. ## bbalaafu n’omuzira nga bingi nnyo era nga n’okutambula tekusoboka.

You may wish to memorize the above prayer. ## Oyinza okwagala okukwata obukusu essaala eyo waggulu.
But even if you only read through it several times, ## Naye ne bwogisomamu obusomi enfunda eziwera,
a number of statements about Bahá'u'lláh's suffering ## ebyogerwa ebiwerako ebikwata ku kubonaabona kwa Bahá’u’lláh
will be impressed upon your mind. ## bijja kusigala nga biywevu mu mmeeme yo.
What are some of these? ## Ebimu ku ebyo bye biruwa? 

In Baghdád, Bahá'u'lláh rented a house in the old quarter of the city. ## Mu Baghdád Bahá'u'lláh yapangisa ennyumba mu kitundu ky’ekibuga ekikadde.
In the months following His arrival, an increasing number of Bábís made their way to Baghdád. ## Mu myezi egyaddirira okutuuka Kwe, Ababábí abaagendanga beeyongera obungi baayingira mu Baghdád.
Unfortunately, many had sunk into a pitiful state; ## Ekyomukisa omubi, bangi baali baguddemu ekiyongobero;
they were confused and bewildered, and some were committing acts ## nga tebamanyi kya kukola era nga basobeddwa, era abamu nga bakola ebikolwa
unworthy of a follower of the Báb. ## ebitasuubirwa kukolebwa mugoberezi wa Báb.
Bahá'u'lláh received all those who arrived with boundless love ## Bahá’u’lláh yayaniriza bonna abaamutuukako n’okwagala okungi
and assisted them in cleansing their hearts and in reviving their spirits. ## era n’abayamba okulongoosa emitima gyabwe era n’okuzza endasi mu myoyo gyabwe.
Under His influence, the fortunes of the Bábí community ## Olw’amaanyi Ge, obulamu bw’Ababábí abaali mu kitundu ekyo
began to change and hope blossomed again. ## bwatandika okukyuka era essuubi lyabwe n’eriddamu okutinta buto.
But alas, a new crisis was in the making. ## Naye kitalo, ebiseera eby’akabi byali bibindabinda.
This time its source was within the community itself; ## Ku mulundi guno, ensibuko y’embetezi yali mu Babábí bennyini;
the cause of misfortune was none other than Bahá'u'lláh's own half-brother, ## kazaala bulwa yali tava ku mulala yenna wabula ku muganda wa Bahá’u’lláh yennyini,
Mírzá Yahyá, who claimed to be the Báb's successor. ## Mírzá Yahyá, eyali akaayaanira okubeera omusika wa Báb.
In reality, the Báb had not seen the need to name a successor, ## Mu mazima, Báb yali talabye bwetaavu bwa kulaga musika We,
for He knew that the Promise of All Ages would soon appear. ## kubanga Ye yali akimanyi nti Oyo Eyasuubizibwa Oweemirembe Gyonna mangu yali waakulabika.
What He had done was to nominate, on the advice of Bahá'u'lláh ## Nga akolera ku magezi agaamuweebwa Bahá’u’lláh 
and another disciple, Mírzá Yahyá as a figure-head. ## n’omuyigirizwa omulala, Ye kye yakola kwe kuwaayo erinnya lya Mírzá Yahyá, ng’omutwe, naye mu linnya kyokka.
This would enable Bahá'u'lláh to promote the Cause in relative security. ## Kino kyakolebwa olw’okusobozesa Bahá’u’lláh okulaakulanya Enzikiriza awatali kutaataaganyizibwa.
Mírzá Yahyá had received much love and support from Bahá'u'lláh throughout his life, ## Mírzá Yahyá yali afunye omukwano mungi n’obuwagizi okuva eri Bahá’u’lláh mu bulamu bwe bwonna, 
yet he was both ambitious and cowardly. ## naye ate yali muluvu ate nga mutiitiizi.
The martyrdom of the Báb had shocked him to such an extent ## Okuttibwa kwa Báb kwamukuba nnyo entiisa 
that he had almost lost his faith. ## era katono ddala aggwemu amaanyi g’okukkiriza.
He had wandered for a while as a dervish in the mountains of Mázindarán, ## Yamala ekiseera ng’atangatanga ng’omudaavi mu nsozi ze Mazindarani,
his behavior so shameful that he had driven ## enneeyisa eyali eswaza ennyo bwetyo n’etuusa
some of the Bábís of the region away from the Cause. ## n’abamu ku Babábí ab’omu kitundu ekyo okwabulira Enzikiriza.
Using one disguise after another, he had finally come to Baghdád, ## Mu kukozesa obukodyo obw’okwebuzaabuza, yalwa ddaaki n’atuuka mu Baghdád,
and having obtained a sum of money from Bahá'u'lláh ## era oluvannyuma lw’okufuna ensimbi eziwerako okuva ku Bahá’u’lláh
in order to engage in commerce, ## asobole  okwenyigira mu by’obusuubuzi,
was living under a new name in one of the neighborhoods of the city. ## yabeeranga mu kifo ekimu ekiriraanye ekibuga nga yeeyita erinnya eritali lirye.   
The growing respect and love being shown to Bahá'u'lláh by the followers of the Báb, ## Abagoberezi ba Báb bwe beeyongera okulaga Bahá’u’lláh ekitiibwa n’okwagala
as well as His rising prestige among the city officials, ##  wamu n’okuganja Kwe okwali kweyongeranga mu bakungu b’ekibuga,
had a terrible effect on Mírzá Yahyá. ## byanyiiza nnyo Mírzá Yahyá.
His jealousy was aroused and its fire burned with such intensity ## Obuggya bwe bwazuukusibwa era omuliro gwava mu bwo
that it consumed every trace of decency. ## ne gusenkenya buli mukululo gwonna ogw’obuntubulamu.
Together with an associate more shameless than himself, ## Ng’akolagana n’omuntu omu eyanaaba ensonyi mu maaso n’okusinga ye,
Mírzá Yahyá set out to sow the seeds of doubt ## Mírzá Yahyá yatanula okusiga ensigo z’okubuusabuusa
among the Bábís about Bahá'u'lláh's intentions. ## mu bagoberezi ba Báb ku bigendererwa bya Bahá’u’lláh.
Once again the clouds of suspicion, ## Nate era ebire by’okubuusabuusa,
fear and idle fancy descended upon the Bábí community. ## okutya n’obutaliimu byabuutikira abagoberezi ba Báb. 
The short period of calm and tranquility had come to an end ## Ekiseera ekitono eky’obukakkamu n’obutebenkevu kyali kiweddewo
and, day by day, Bahá'u'lláh's sufferings were intensifying. ## era, buli lunaku, okubonaabona kwa Bahá’u’lláh kwali kweyongerera ddala.
On the morning of 10 April 1854, Bahá'u'lláh's family woke to find that He was gone. ## Ku makya ag’ennaku z’omwezi nga 10 april 1854, ab’enju ya Bahá’u’lláh bagenda okugolokoka nga Ye atambudde.
He had left the city without telling anyone His purpose or destination. ## Yali avudde mu kibuga nga tabulidde muntu yenna kigendererwa kye oba gye yali agenda.
Seeing where the actions of Mírzá Yahyá were leading, ## Bwe yamanya ekigendererwa ky’ebikolwa bya Mírzá Yahyá,
Bahá'u'lláh had chosen to retire to the mountains of Kurdistán, northeast of Baghdád. ## Bahá’u’lláh yali asazeewo okwewummuzaamu mu nsozi ze Kurdistan mu bukiikakkono bw'ebuvanjuba bwa Baghdád.
"The one object of Our retirement" He Himself has later said, ## Ye Mwene oluvannyuma atugamba nti, “Ekigendererwa kimu kyokka ekyokwewummuzaamu Kwaffe
was to avoid becoming a subject of discord among the faithful, ## kwali kwewala okufuuka ensonga y’obutakkanya wakati wakati mu bakkiriza,
a source of disturbance unto Our companions, ## ensibuko y’okuteganyizibwa eri abanywanyi Baffe,
the means of injury to any soul, or the cause of sorrow to any heart. ## abavaako okukosebwa kw’omwoyo gwonna, oba ensibuko y’okunakuwala kw’omutima gwonna.
In the wilderness, some distance from the town of Sulaymáníyyih, ## Mu ddungu, eryesuddeko akabanga okuva mu kibuga kye Sulayimanyyih, 
Bahá'u'lláh lived alone in communion with God. ## eyo Bahá’u’lláh gye yabeera yekka mu kusseekimu ne Katonda.
He was content with little food. ## Yamatiranga n’emmere entono nnyo.
At times He received some milk from the shepherds in the surrounding area ## Ebiseera ebimu yafunanga amata okuva mu basumba ab’omu kitundu ekyo
and, occasionally, visited the town to obtain the minimum necessities of life. ## era, emirundi egimu, yagendanga mu kibuga okufunayo ebyetaago by’obulamu ebisookerwako.
Yet, even during these brief contacts with the people of the region, ## Naye era, ne mu kukolagana kuno okutono ennyo n’abantu ab’omu kitundu ekyo,
Bahá'u'lláh's greatness could not be kept hidden from their eyes. ##  ekitiibwa kya Bahá’u’lláh kyali tekisobola kubakwekebwa.
His love and wisdom attracted the inhabitants of Sulaymáníyyih ## Okwagala Kwe n’amagezi Ge byasikiriza abatuuze ba Sulaymáníyyih
and His fame began to spread to the neighboring areas. ## era Okwatiikirira Kwe ne kutandika okusaasaana mu bitundu ebiriraanye ekitundu ekyo.
News of a man of extraordinary wisdom and eloquence ## Amawulire ag’omusajja alina amagezi ag’ensuso era ayogera obulungi ebigambo eby’ensonga
living in that region of Kurdistán finally reached Baghdád. ## abeera mu kitundu ekyo mu Kurdistan oluvannyuma gaatuuka mu Baghdád.
His family, realizing that this Personage ## Ab’enju Ye, bwe baakitegeera nti Omukulu ono
could be none other than Bahá'u'lláh, ## teyali mulala wabula Bahá’u’lláh,
sent a trusted believer to beg Him to return. ## baaweereza omukkiriza omwesigwa okugenda okumusaba okudda.
Bahá'u'lláh accepted their request, ## Bahá’u’lláh yakkiriza okusaba kwabwe,
thus ending His two-year voluntary withdrawal. ## bwatyo n’akomekkereza emyaka ebiri egy’okweyawula Kwe okwa kyeyagalire. 
In what state were the Bábís who made their way to Baghdád following Bahá'u'lláh's arrival in that city? ## Nga Bahá’u’lláh Atuuse mu Baghdád, Ababábi abajja oluvannyuma Lwe baali mu mbeera ki?
Why had they fallen into such a state? ## Lwaki baali mu mbeera eyo?
What began to happen to the Bábí community ## Kiki ekyatandika okutuuka ku Babábi 
under the influence of Bahá'u'lláh? ## nga bali wansi w’obukulembeze bwa Bahá’u’lláh?
Had the Báb named a successor? Why not ## Báb yali alonze omusika? Lwaki teyakikola?
Whom had the Báb named as a figure-head ## Báb yali yalonda ani ng’omukulembeze atalina buyinza?
What was Mírzá Yahyá's relationship to Bahá'u'lláh? ## Mírzá Yahyá yali ayita atya Bahá’u’lláh?
Describe Mírzá Yahyá's character. ## Nnyonnyola empisa za Mírzá Yahyá.
What had Mírzá Yahyá done after the martyrdom of the Báb? ## Mírzá Yahyá yeeyisa atya oluvannyuma lw’okuttibwa kwa Báb 
What effect did Bahá'u'lláh's growing influence on the Bábí community have on Mírzá Yahyá? ## Mírzá Yahyá yawulira atya nga alaba ettutumu lya Bahá’u’lláh ligenda lyeyongera obungi mu Babábi?
What did Bahá'u'lláh do ## Bahá’u’lláh yakola ki
when He saw where Mírzá Yahyá's actions were leading? ## ng’amaze okulaba ekigendererwa ky’ebikolwa bya Mírzá Yahyá?
To what region did Bahá'u'lláh retire? ## Bahá’u’lláh yagenda mu kitundu okwewogoma?
Bahá'u'lláh tells us that the one object of His retirement  ## Bahá’u’lláh atuganba nti ekigendererwa ekimu kyokka eky’okwewogoma Kwe
was to avoid becoming a subject of ## kyali kwewala kufuuka nsonga ya
What did Bahá'u'lláh do in the wilderness of Kurdistán? ## Bahá’u’lláh yakola ki nga ali mu ddungu ly’e Kurdistan? 
How long did Bahá'u'lláh's withdrawal from Baghdád last? ## Okuva kwa Bahá’u’lláh mu Baghdád kwamala bbanga ki? 
What were the circumstances that led to His return? ## Mbeera ki ez’akulembera okudda Kwe?

Every Manifestation of God makes a Covenant with His followers. ## Buli Oyo Ayolesebwa Katonda akola Endagaano n’abagoberezi Be.
The followers of the Báb had entered into a Covenant with Him ## Abagoberezi ba Báb baali baakola endagaano
to seek and accept Him Whom God would make manifest ## wamu na Ye okunoonya era bakkirize Oyo Katonda Ye gw’aliyolesa
and to live in obedience to His commands. ## era n’okugondera amateeka Ge.
Although Bahá'u'lláh had not yet told others ## Newaakubadde Bahá’u’lláh yali tategezaako muntu yenna
that He was the One promised by the Báb, ## nti Ye yali Oyo Báb gwe yasuubiza,
His greatness was becoming more and more apparent with each passing day, ## ekitiibwa Kye kyeyongeranga okweraga buli lunaku olw’ayitangawo,
and a few had even begun to recognize His Station. ## era nga n’abamu baali batandise okutegeera Ekifo Kye.
Mírzá Yahyá was not blind to Bahá'u'lláh's majesty and glory. ## Mírzá Yahyá yali alaba bulungi ekitiibwa n’obukulu bwa Bahá’u’lláh.
But his jealousy and ambition were aroused, ## Naye obuggya bwe n’okweyagaliza ekitiibwa byasumululwa,
causing him to engage in mischief ## ekyamuleetera okwenyigira mu bikolwa eby’empisa embi
which would finally lead him to openly break the Covenant of the Báb. ## kunkomerero ebyamutuusa n’okumenya mu lujjudde Endagaano ya Báb.
Referring to the turmoil and tribulations which were awaiting them, ## Bwe yali ng’ayogera ku butabanguko n’obuyinike obwali bubalindiridde,
Bahá'u'lláh warned the friends: ## Bahá’u’lláh yalabula bwati abeemikwano:
The days of tests are now come. ## Ennaku ez’okugezesebwa kaakano zituuse.
Oceans of dissension and tribulation are surging, ## Zi ssemayanja z’enjawukana n’obuyinike zibooga,
and the Banners of Doubt are, in every nook and corner, ## era ne Bendera z’Okubuusabuusa, mu buli kanyomero n’ensonda,
occupied in stirring up mischief and in leading men to perdition. ## zeemalidde mu kusiikuula empisa embi wamu n’okutwala abantu mu kuzikirizibwa.
Suffer not the voice of some of the soldiers of negation ## Temukkirizanga ddoboozi ly’abamu ku basirikale ab’obulimba
to cast doubt into your midst, ## okubaleetamu okubuusabuusa wakati mu mmwe,
neither allow yourselves to become heedless of Him Who is the Truth, ## wadde okweteeka mu mbeera ey’obutafaayo eri Oyo nga Ge Mazima,
inasmuch as in every Dispensation such contentions have been raised. ## newaakubadde nga mu buli Mulembe ennyombo ng’ezo zizze zibeerawo.
God, however, will establish His Faith, ## Naye nno, Katonda Ye alinyweza Enzikiriza Ye,
and manifest His light albeit the stirrers of sedition abhor it. ## era aliyolesa ekitangaala Kye newaakubadde abo abasiikuuzi b’obujeemu bakikyawa. 
Watch ye every day for the Cause of God. ## Mwekalirize mmwe buli lunaku nga mulindirira Enzikiriza ya Katonda…
All are held captive in His grasp. ## Bonna bawambiddwa mu mukono Ggwe.
No place is there for any one to flee to. ## Tewali kifo muntu yenna ky’ayinza kuddukiramu.
Think not the Cause of God to be a thing lightly taken, ## Temweyibaala nti Enzikiriza ya Katonda ya muzannyo,
in which any one can gratify his whims. ## buli omu mwayinza okukolera ekyo ye ky’ayagala.
In various quarters a number of souls have, ##  Mu bisenge ebitali bimu abantu abawerako,
at the present time, advanced this same claim. ## mu kiseera kino, boogedde ekintu kye kimu.
The time is approaching when every one of them will have perished and been lost, ## Ekiseera kisembedde … buli omu ku bo lw’alisaanawo n’okubula, 
nay will have come to naught and become a thing unremembered, even as the dust itself. ## si nakindi, n’okuggwerawo ddala era afuuke lufumo, abeere ng’enfuufu yennyini.”38

What does the word "turmoil" mean? ## Ekigambo “butabanguko” kitegeeza ki? 
Who are "the soldiers of negation"? ## “Abasirikale b’obulimba” be baani?
Are there soldiers of negation in the world today? ## Abasirikale b’obulimba bakyaliyo mu nsi ya kaakano?
What should we do if we encounter them? ## Tusaanye kukola ki bwe tubasisinkana?

During Bahá'u'lláh's absence, the fortunes of the Faith ## Ebbanga Bahá’u’lláh lye yamala nga taliiwo, embeera y’Enzikiriza
had reached the lowest point in its history. ## yali emaze okutuuka ku ddaala erya wansi ddala mu byafaayo byayo.
As expected, Mírzá Yahyá had proved himself ## Nga bwe kyali kisuubirwa, Mírzá Yahyá yali amaze okweragira ddala nti 
to be incapable of leading even the small community in Baghdád. ## yali tasobolera ddala kukulembera wadde akabiina akatono ak’Ababábí mu Baghdád.
In various parts, a number of the Bábís were engaged in activities ## Mu bitundu ebitali bimu, Ababábí abawerako baali beenyigira mu bikolwa
that brought shame to the precious Cause of the Báb. ## ebyali biswaza Enzikiriza ya Báb ey’ekitiibwa.
So, once again, Bahá'u'lláh took on the task of reviving the community. ## Kale nno, nate era, Bahá’u’lláh yatwala obuvunaanyizibwa obw’okuzza obuggya ekibiina ky’Ababábí
His arrival in March 1856 was announced to the believers, ## Okutuuka kwe nga mu March 1856 kwalangirirwa eri bakkiriza,
and His door was opened to all who longed for truth. ## era n’omulyango Gwe ne guggulwa eri abo bonna abaali bayaayaanira amazima.
The modest residence in which He lived with His family ## Ennyumba ensaamusaamu Gye yabeerangamu n’ab’omu maka Ge
became the center wherein gathered seekers, visitors and pilgrims. ## yafuuka entabiro y’abo abanoonya, abagenyi n’abalamazi mwe bakuŋŋaaniranga.
Everyone who came into His presence was transformed ## Buli eyatuukanga mu maaso Ge yakyusibwanga
by the power of His sweet and loving words. ## amaanyi g’ebigambo Bye ebiwoomu era eby’omukwano.
Those who had the bounty of living in close proximity ##  Abo abaafuna omukisa gw’okubeera okumpi 
to Him felt as if they were in paradise. ## na Ye baawuli nga abaali mu ggulu.
They became a new creation, utterly detached from the things of this world. ## Bafuuka ebitonde ebiggya, abeerekererezza ddala ebintu by’ensi eno.
This is how Nabíl, the great historian of the early Bahá'í Era, ## Eno y’engeri Nabíl, munnabyafaayo omututumufu ku mulembe gw’Ababahá'í ogwasooka,
has described the state of those souls: ## bye yannyonnyola ku mbeera y’abakkiriza abo: 
Many a night, no less than ten persons ## Ebiro bingi, abantu abatakka wansi wa kkumi
subsisted on no more than a pennyworth of dates. ## basobola okubeerawo ku ntende ez’ennusu emu yokka bweti.
No one knew to whom actually belonged the shoes, ## Tewali n’omu yamanyanga ani eyali nannyini ngatto,
the cloaks, or the robes that were to be found in their houses. ## ebizibaawo oba amaganduula ebyasangibwanga mu mayumba gaabwe.
Whoever went to the bazaar could claim that the shoes upon their feet were his own, ## Buli eyagendanga mu katale yayinzanga okugamba nti engatto ze yali ayambadde zaali zize,
and each one who entered the presence of Bahá'u'lláh ## era buli eyatuukanga mu maaso ga Bahá’u’lláh
could affirm that the cloak and robe he then wore belonged to him. ## yayinzanga okukikakasa nti ekizibaawo oba egganduula lye yali ayambadde lyali lirye.
Their own names they had forgotten, ## Ammanya gaabwe gennyini baali bagerabidde,
their hearts were emptied of aught else except adoration for their Beloved. ## emitima gyabwe gyali gibuutukitikiddwa kusuuta kw’omwagalwa waabwe kwokka… 
O, for the joy of those days, and the gladness and wonder of those hours! ## Ayi, okujjaganya okw’ennaku ezo, essanyu era n’ettendo eby’ekiseera ekyo!

Bahá'u'lláh remained in Baghdád for seven years ## Bahá’u’lláh yasigala mu Baghdád okumala emyaka musanvu
following His return from Sulaymáníyyih. ## oluvannyuma lw’okudda Kwe okuva Sulaymáníyyih.
During this time, He continued to keep hidden His Station as the Manifestation of God for this Day. ## Mu kiseera kino ekifo Kye ng’Oyo Eyayolesebwa Katonda ow’Olunaku luno, yasigala akikuumye ng’ekyama.
Yet Divine love poured out from Him in such measure ## Naye era okwagala Okutukuvu kwavanga mu Ye n’amaanyi mangi
that receptive hearts could not but be touched by it. ##  agaaleetera emitima gy’abantu emirongoofu okusikirizibwa.
The Divine guidance He revealed in conversations and in written verses ## Okuluŋŋamizibwa Okutukuvu kwe yabikkula mu mboozi n’ennyiriri empandiike 
and tablets transformed the character of the Bábís ## ne mu byawandiikibwa byakyusa enneeyisa y’Ababábi
who had been left shepherdless for so many years. ## abaali balekeddwa ettayo okumala emyaka mingi nga tebalina abasumba.
These are the years during which He revealed the Book of Certitude, ## Gino gy’emyaka Ye mwe yabikkulira Ekitabo eky’Obukakafu,
wherein He explained the nature of God's Revelation ## Ye mwannyonnyolera ennono y’Okubikkulirwa kwa Katonda
in such clear terms that the foundations of man-made dogmas of the past were destroyed. ## mu ngeri enyangu okutegeera eyaleetera emisingi gy’obulombolombo bw’abantu obw’edda okusaanyizibwawo.
It is during this same period that He revealed, ## Kyali kiseera kye kimu Ye mwe yabikkulira
as He walked the banks of river Tigris wrapped in meditation, ## bwe yali atambulatambula ku mbalama z’omugga Tigris nga yenna abuutikiddwa ebirowoozo,
the Hidden Words, so cherished by every one of us ## Ebigambo eby’Amakulu Amakusike, ebigambo ebyagalibwa ennyo buli omu kuffe
as a guide to our spiritual growth. ## nga bituluŋŋamya mu kukula kw’emyoyo gyaffe. ## Emisinde  ennyiriri ezaabikkulwa gye zaakulukutanga okuva mu Kafumu Ke nga kyewuunyisa.
The rapidity with which revealed verses flowed from His Pen was astonishing. 
This is how He Himself has referred to that period of extraordinary potency: ## Bwati bw’ayogera Ye Yennyini ku kiseera ekyo eky’amaanyi ag’ekitalo:

We revealed, as a copious rain, ## Twabikkula, nga tulinga enkuba ey’amaanyi,
by the aid of God and His Divine Grace and mercy, Our verses, ## n’okubeerwa kwa Katonda wamu n’Ekisa Kye Ekitukuvu era n’okusaasira Kwe, ennyiriri Zaffe,
and sent them to various parts of the world. ## ne tuziweereza mu bitundu ebitali bimu mu nsi yonna.
We exhorted all men, and particularly this people, ## Ffe twakubiriza abantu bonna, era naddala abantu bano,
through Our wise counsels and loving admonitions, ## nga tuyita mu kubuulirira Kwaffe okwamagezi n’okulabula okw’omukwano,
and forbade them to engage in sedition, ## era ne tubagaana okwenyigira mu bujeemu,
quarrels, disputes and conflict. ##  ennyombo, emirerembe n’embiranye.
As a result of this, and by the grace of God, ## Ekyava mu kino, era ne ku lw’ekisa kya Katonda,
waywardness and folly were changed into piety and understanding, ## okwonoona, n’obusirusiru byakyusibwa ne bifuuka obutuukirivu n’okutegeera,
and weapons converted into instruments of peace. ## era eby’okulwanyisa ne bifuulibwa ebikozesebwa okuleeta emirembe.”40

The seven years of Bahá'u'lláh's life in Baghdád ## Emyaka musanvu egy’obulamu bwa Bahá’u’lláh mu Baghdád
represent a period of magnificent victories. ## giraga ekiseera ky’obuwanguzi obw’amaanyi. 
It was to be expected, then, ## Kale nno, kyali kisuubirwa
that sooner or later a crisis should arise, ## nti mu bwangu oba mu ddako waali waakubalukawo obutabanguko,
which in turn would be followed by an even greater victory. ## ate era obwali bulina okuddirirwa obuwanguzi obusingawo.
The growing prestige of Bahá'u'lláh did not go unnoticed by the enemies of the Faith. ## Abalabe b’Enzikiriza tebaalema kulaba okweyongera kw’ekitiibwa kya Bahá’u’lláh.
The most active among them was a certain Shaykh ## Omu ku baali basingirddala obunyiikivu yali Shaykh omu
who used every means at his disposal to convince the officials of both the Persian and Ottoman Governments, ## eyakola buli kyali kisoboka okumatiza abakungu ba gavumenti zombi eya Buperusi n’eya Ottoman,
as well as the clergy, to rise in opposition against Him. ## wamu n’abakulembeze b’eddiini, okuyimukiramu okuwakanya Bahá’u’lláh.
But for years the Shaykh's efforts were frustrated by ## Naye okumala emyaka mingi okulafuubana kwa Shaykh kwalemesebwa
Bahá'u'lláh's wisdom and the nobility of His words and deeds. ## amagezi ga Bahá’u’lláh wamu n’ekitiibwa ky’ebigambo n’ebikolwa Bye. 
One time, for example, this Shaykh called together  ## Olumu, nga eky’okulabirako, Shaykh ono yakuŋŋaanya 
the most distinguished clergy in the region## abakulu b’eddiini abamanyifu ennyo mu kitundu 
with the intention of obtaining their unanimous condemnation of Bahá'u'lláh. ## n’ekigendererwa ky’okubakkirizisa bonna awamu bavunaane Bahá’u’lláh.
All were prepared to launch an attack against the small band of exiles in Baghdád ## Bonna baali beetegefu okutabaala akabinja k’Ababábí beewaŋŋangusizza mu Baghdád
in order to destroy the Faith at its heart. ## olwo basobole okusaanyawo enzikiriza empya nga bakwatira ddala ku mutima gwayo gwennyini.
To their surprise, however, the most highly placed among them, a man known for his justice and piety, ## Naye nno, ekyabeewunyisa, omu ku bo eyali asingira ddala ekitiibwa olw’obwenkanya n’obutukuvu bwe,
refused to give the necessary sentence against the Bábís. ## bwe yagaana okusalira Ababábí omusango.
He told the group that, to his knowledge, the Bábí community ## Yategeeza ekibinja kino nti, okusinziira ku kye yali amanyi, ekibiina ky’abagoberezi Ababábí
had done nothing that would justify such an act and left the gathering. ## kyali tekirina kye kikoze okubagwanyiza ekibonerezo ng’ekyo era n’ayabulira n’olukuŋŋaana.
Since its original plan failed, ##Kubanga enteekateeka yaakyo esooka yagwa butaka
the group decided to send a learned man to Bahá'u'lláh ## ekibiina kyasalawo okusindika omusajja omuyivu eri Bahá’u’lláh,
and to submit to Him a number of questions in order to test His knowledge. ## abeeko ebibuuzo ebiwerako byamubuuza okugezesa amagezi Ge. 
When Bahá'u'lláh replied to all the questions, ##  Bahá’u’lláh bwe yaddamu ebibuuzo bye byonna, 
this messenger accepted, on behalf of the group of clergy, the vastness of His knowledge. ## omubaka yakkiriza, ku lw’ekibiina kya kyonna eky’abakulembeze b’eddiini, obugazi bw’amagezi Ge.
But then, he said, in order to satisfy everyone concerned of the truth of His Mission, ##  Naye era n’agamba nti, okusobola okumatiza buli omu gwe kyali kikwatako ku mazima g’Obubaka Bwe,
He should perform a miracle for them. ##  kyali kimugwanidde Ye okubakolerayo ekyamagero kimu.
"Although you have no right to ask this," Bahá'u'lláh replied, ## Bahá’u’lláh n’addamu nti, “Wadde nga tolina buyinza kusaba kino,
for God should test His creatures, and they should not test God, ## kubanga Katonda Ye y’alina okugezesa ebitonde Bye, era si bye birina okugezesa Katonda,
still I allow and accept this request. ## naye era Nze nzikirizza okusaba kwo.
He told the messenger, however, that first the clergy  ## Naye nno, Ye n’alyoka agamba omubaka nti abakulembeze b’eddiini 
should choose one miracle and write down that, ## okusooka baalina okulonda eky’amagero kimu era bawandiike nti,
after its performance, they would no longer have any doubts about Him ## oluvannyuma lw’ekyamagero ekyo okukolebwa, tebaliddamu nate okubeera n’okubuusabuusa kwonna okukwata ku Ye
and they would all recognize Him and would confess the truth of His Cause. ## era olwo bonna bamukkirize Ye era bakakase amazima g’Enzikiriza Ye.
They should seal this document and bring it to Him. ## Baalina okussa emikono gyabwe ku kiwandiiko kino era bakimuleetere Ye.
This clear and challenging reply affected the messenger profoundly. ## Okuddibwamu kuno okwali kutegeerekeka obulungi era okwali okw’okusoomooza ekisomooza kwa tabula nnyo omubaka.
He instantly arose, kissed the knee of Bahá'u'lláh, and departed. ## Yayimukirawo mu bwangu, n’anywegera eviivi lya Bahá’u’lláh, n’agenda.
He delivered Bahá'u'lláh's message to the group of clergy. ## Yatuusa obubaka bwa Bahá’u’lláh eri ekibiina ky’abakulu b’eddiini.
They debated over it for three days, ## Baakikubaganyaako ebirowoozo okumalira ddala ennaku ssatu,
but could not come to any decision. ## naye balemererwa okusalawo ku ky’okukola.
Finally, they had no other choice but to drop the matter. ## Ku nkomerero ya byonna, tebaalina kirala kya kukola wabula okubiggyamu enta.
But these ruthless enemies of the Faith ## Naye era abalabe bano eb’ettima eri Enzikiriza
did not give up their schemings against Bahá'u'lláh. ## tebaayinza kulekerawo nteekateeka zaabwe eri Bahá’u’lláh.
They continued to stir up mischief ## Beeyongera bweyongezi mu maaso okumusiikuulira obukyayi
and to misrepresent His intentions to the authorities, ## n’okwogera ebya swakaba ku bigendererwa Bye eri ab’obuyinza,
until at last, in the spring of 1863, ## okutuusa oluvannyuma lwa byonna, mu biseera ttoggo mu mwaka 1863,
their efforts yielded fruit, ##  okulafuubana kwabwe lwe kwavaamu ebibala,
and the next crisis appeared. ## era akagulumbo akaddirira ne keeyoleka.

In what condition was the Bábí community when Bahá'u'lláh returned to Baghdád? ## Ababábí baali mu mbeera ki Bahá’u’lláh we yakomerawo mu Baghdád?
Had Mírzá Yahyá proved himself capable of leading the community? ## Mírzá Yahyá yali yeeraze nga alina obusobozi bw’okukulembeera ekibiina ky’abagoberezi? 
What effect did Bahá'u'lláh's return to Baghdád have on the Bábís? ## Nkyukakyuka ki okudda kwa Bahá’u’lláh mu Baghdád kwe yaleetawo mu Babábí?
Express in your own words Nabil's description of the state ## Wandiika mu bigambo byo engeri Nabíl gye yannyonnyolamu embeera
of those who lived close to Bahá'u'lláh. ## z’abo abaabeera nga okumpi ne Bahá’u’lláh. 
How many years did Bahá'u'lláh remain in Baghdád ## Emyaka emeka Bahá’u’lláh gye yamala mu Baghdád
following His return from Sulaymáníyyih? ## oluvannyuma lw’okudda Kwe okuva e Sulaymáníyyih? 
Mention two of the Works revealed by Bahá'u'lláh ## Menyayi Ebiwandiiko bibiri ebyabikkulwa Bahá’u’lláh
during those seven years in Baghdád. ## mu myaka omusanvu gye yamala mu Baghdád? 
What is the main theme of the Book of Certitude? ## Mulamwa ki omukulu oguli mu Ekitabo ky’Obukakafu.
What does the phrase "man-made dogmas" mean? ## Ebigambo “enzikiriza eziteekebwawo abantu obuntu” kitegeeza ki?
Can you mention one or two examples? ## Oyinza okumenyayo kamu ebyokulabirako nga bbiri?
What kind of subjects do the Hidden Words address? ## Miramwa ki Ebigambo eby’Amakulu Amakusike gye byogerako?  
How did Bahá'u'lláh's growing prestige affect the enemies of the Faith? ## Ngeri ki okweyongera kw’ekitiibwa kya Bahá’u’lláh gye kwayisaamu abalabe b’Enzikiriza?
What does the phrase "unanimous condemnation" mean? ## Ebigambo “okubakkirizisa bonna awamu okuvunaana” bitegeeza ki?
Relate in your own words the story of the group of clergy ## Nyumya mu bigambo byo byennyini olugero olukwata ku bakulu b’eddiini
and the messenger they sent to Bahá'u'lláh in Baghdád. ## n’omubaka gwe baasindika eri Bahá’u’lláh mu Baghdád. 
Why did the group decide not to pursue ## Lwaki ekibiina kino kyaggyamu enta 
its request that Bahá'u'lláh perform a miracle? ## mu kusaba Bahá’u’lláh okukolawo ekyamagero? 

In the course of your studies of the Faith, ## Mu bbanga ly’onoomala ng’osoma amasomo g’Enzikiriza,
you will read the Book of Certitude and will reflect ## ojja kusoma Ekitabo eky’Obukakafu era ojja kufumiitiriza
on the profound meaning of its many themes. ## ku makulu ag’omuggundu agali mu miramwa emingi egirimu.
You are, of course, already familiar with the Hidden Words. ## Weewaawo, kisuubirwa nti omanyi bulungi Ebigambo eby’Amakulu Amakusike.
This volume will be a constant companion to you throughout your life, ## Ekitabo kino kija kukubeera kumpi nnyo obulamu bwo bwonna,
and the divine guidance contained therein ## era n’okuluŋŋamizibwa okutukuvu okukirimu
will have great influence on your spiritual development. ## kujja kukuyamba nnyo mu kukulaakulana kw’omwoyo gwo.
At this point, while you are reflecting on ## Mu kiseera kino, nga bw’ofumiitiriza
the period of Bahá'u'lláh's life in Baghdád, ## ku biseera by’obulamu bwa Bahá’u’lláh mu Baghdád,
during which these two important Books were revealed, ## omwabikkulirwa Ebitabo bino ebibiri ebikulu,
you may wish to memorize the opening passage of each. ## oyinza okwagala okukwata obukusu ebyawandiikibwa ebisooka mu buli kimu ku byo.
The Book of Certitude opens thus: ## Ekitabo eky’Obukakafu bwekiti bwe kitandika:
No man shall attain the shores of ## Tewali muntu alituuka ku mbalama za
the ocean of true understanding except ## Ssemayanja w’okutegeera okwa namaddala okuggyako
he be detached from all that is in heaven and on earth. ## nga yerekerezza ebyo byonna ebiri mu ggulu ne ku nsi.
Sanctify your souls, O ye peoples of the world, ## Mutukuze emyoyo gyammwe, Abange mmwe abantu b’ensi,
that haply ye may attain that station ## bwemutyo oboolyawo muliyinza okutuuka ku kifo
which God hath destined for you ## ekyo Katonda Ye kye yabateekerateekera
and enter thus the tabernacle which, ## era bwemutyo musobole okuyingira mu weema,
according to the dispensations of Providence, ## okusinziira ku Kugereka kwa Katonda,
hath been raised in the firmament of the Bayán. ## eyimusiddwa waggulu mu lubaale lwa Bayan.
And the opening passage of the Hidden Words reads:## Era ekyawandiikibwa ekisooka mu Kitabo eky’Ebigambo eby’Amakulu Amakusike 
lusoma nti:
This is that which hath descended from the realm of glory, ## Kino ky’ekyo ekisse okuva mu bwakabaka obw’ekitiibwa,
uttered by the tongue of power and might, ## nga kyatulwa olulimi olw’obuyinza n’amaanyi,
and revealed unto the Prophets of old. ## era ekibikkuddwa eri Bannabbi ab’eddanedda.
We have taken the inner essence thereof ## Tuggyemu  ekinyusi ekiri mu nda yaakyo 
and clothed it in the garment of brevity, ## era ne tukyambaza ekyambalo ekikisaanidde,
as a token of grace unto the righteous, ## nga akabonero ak’ekisa eri abatuukirivu,
that they may stand faithful unto the Covenant of God, ## bwe batyo balyoke banywerere ddala mu Ndagaano ya Katonda,
may fulfill in their lives His trust, ## basobole okutuukiriza obwesige Bwe mu bulamu bwabwe,
and in the realm of spirit obtain the gem of divine virtue. ## era ne mu Bwakabaka obw’omwoyo balyoke bafune ekkula ery’empisa entukuvu.

EKITUNDU 22 
Towards the end of His stay in Baghdád, Bahá'u'lláh began to make occasional reference ## Ng’asemberedde enkomerero y’okubeera Kwe mu Baghdád, ebiseera ebimu Bahá’u’lláh yatandika okwogeranga
to the tests and trials that lay ahead. ## ku bikemo n’okugezesebwa okwali mu maaso.
A dream He once related to the friends caused them great distress. ## Ekirooto lumu kye yabulira abeemikwano ky’abaleetera okwelaliikirira ennyo.
He wrote in a Tablet, ## Mu Kiwandiiko ekimu yawandiika nti,
I saw, the Prophets and the Messengers gather ## Nalaba Bannabbi n’Ababaka nga bakuŋŋaanye
and seat themselves around Me, moaning, ## ne batuula nga baneetoolodde Nze, nga basinda,
weeping and loudly lamenting. ## nga baaziirana, n’okuleekaanira waggulu nga bwe bakuba ebiwoobe.
Amazed, I inquired of them the reason, ## Mu kwewuunya okungi, ne mbabuuza ensonga,
whereupon their lamentation and weeping waxed greater, ## ate ekyabaviiramu okweyongera okukuba ebiwoobe n’okwaziirana ennyo,
and they said unto Me: 'We weep for Thee, ## era ne baŋŋamba nti: ‘Twaziirana ku lulwo Ggwe,
O Most Great Mystery, O Tabernacle of Immortality!' ## Ayi Ggwe Ekyama Ekikusike Ekisinga Obukulu, Ayi Weema y’Obulamu Obutaggwawo!
They wept with such a weeping that I too wept with them. ## Baakaaba mu ngeri Nange eyandetera okukaaba nabo.
Thereupon the Concourse on high addressed Me saying: ## Olwo Eggye lya Bamalayika ery’omu ggulu ne lyogera gyendi Nze ne liŋŋamba nti,
Erelong shalt Thou behold with Thine own eyes what no Prophet hath beheld. ## Mu bbanga eritali ly’ewala Ggwe n’amaaso Go gennyini ojja kulaba Nnabbi yenna byatalabangako… 
Be patient, be patient. ## Beera mugumiikiriza, beera mugumiikiriza
They continued addressing Me ## Baagenda mu maaso bwebatyo 
the whole night until the approach of dawn. ## nga boogera gyendi Nze okutuusa ng’obudde bunaatera okukya.”44

In 1863, during the twelve-day festival marking the Persian new year Naw-Rúz, which fell on 22 March, ## Omwaka 1863 nga gwakatambulako ebbanga ttono, mu kiseera ekijagulizibwamu ennaku ekkumi nebbiri eza Naw-Rúz ezitandika Omwaka Omupya mu Buperusi,
 
Bahá'u'lláh revealed the Tablet of the Holy Mariner which, ## Bahá’u’lláh yabikkula Ekiwandiiko ekiyitibwa “Holy Mariner”,
in a mystical language, foretold future events ## mu lulimi olukusike, ekyalangirira ebiribaawo mu maaso,
and spoke of betrayal and separation. ## era n’ayogera ne ku nkwe n’okwekutulamu.
This Tablet was read to the friends gathered in His presence. ## Ekiwandiiko kino kyasomebwa eri abeemikwano abaakuŋŋanira we Yali nga 26 March.
Oceans of sorrow surged in their hearts  ## Emitima gyabwe gyaboyaana nga zi ssemayanja ezisiikuuse
as they sensed that He was to be taken from them. ## bwe bakitegeera nti Bahá’u’lláh yali agenda kubaggibwako.
That very day, a messenger delivered to Bahá'u'lláh ## Ku lunaku olwo lwennyini, omubaka yaleeta ebbaluwa eri Bahá’u’lláh
a communication requesting an interview between Him and the Governor of Baghdád. ## ng’emusaba akkirize okusisinkana Gavana wa Baghdád.
On the following day, Bahá'u'lláh was presented with a letter ## Ku lunaku olwaddirira, Bahá’u’lláh yaweebwa ebbaluwa
from the Prime Minister of the Ottoman Empire to the Governor, ## okuva ewa Katikkiro w’Obwakabaka bwa Ottoman ng’egenda ewa Gavana,
worded in a courteous manner, inviting Bahá'u'lláh ## eyali ewandiikiddwa obulungi, ng’esaba Bahá’u’lláh 
to travel to the Ottoman capital, Constantinople. ## agende mu Consntntinople, ekibuga ekikulu eky’Obwakabaka bwa Ottoman.
A mounted escort was ordered to accompany Him for His protection. ## Abasirikale ab’embalasi balagirwa okumuwerekera olw’obukuumi Bwe.
Bahá'u'lláh agreed to the request at once, ## Bahá’u’lláh yakkirizaawo okusaba okwo,
but refused to accept the money that the government was offering for His travels. ## naye n’agaana ensimbi gavumenti ze yali emuwadde okukozesa mu lugendo Lwe.
The Governor's representative insisted He accept it, ##  Omubaka wa Gavana yaguguba nga ayagala Bahá’u’lláh azikkirize,
saying that the authorities would be offended if He did not do so. ## nga bw’amugamba nti ab’obuyinza baali baakunyiiga singa wa kuzigaana.
Finally, He took the generous sum ## Yalwa ddaki n’akkirizza ensimbi ezo ezaaali ennyingiko
and immediately distributed it among the poor of the city. ## era mangu ago n’azigabanya mu banaku ab’omu kibuga.
News of Bahá'u'lláh's exile from Baghdád shook the Bábí community. ## Amawulire g’okuwaŋŋangusibwa kwa Bahá’u’lláh okuva mu Baghdád gakuba Ababábí encukwe.
The friends were overwhelmed with sadness, ## Abeemikwano bajjula ennaku
and, at first, no one was able to sleep or eat. ## era mu kusooka, tewali n’omu eyafuna ku mpeke ya tulo oba okulya.
Gradually, however, they were calmed ## Naye nno, mpolampola, bakkakkanyizibwa
through Bahá'u'lláh's kind and tender words ## ebigambo bya Bahá’u’lláh ebyali eby’omukwano era ebiwoomu 
and accepted that most would be deprived of the bounty ## era ne bakkiriza nti bangi ku bo baali baakusubwa omukisa
of accompanying Him on the next stage of His exile. ## gw’okumuwerekerako ku mutendera ogwali guddako ogw’obuwaŋŋanguse Bwe.
As token of His love, He wrote in His own handwriting a Tablet ## Ng’akabonero k’okwagala Kwe, mu mukono Gwe  gwennyini yawandika Ekiwandiiko
for each of the friends who lived in the city ## eri buli omu ku beemikwano bonna ababeeranga mu kibuga ekyo
—man, woman, and child. ## -- omusajja, omukazi, n’omwana.
In the vicinity of Baghdád, there was a beautiful garden full of roses, ## Okumpi ddala ne Baghdád, waaliyo ennimiro ennungi ennyo ng’ejjuddemu ebimuli bya looza,
and the rose was Bahá'u'lláh's favorite flower. ## era ekimuli kya looza kye kimuli Bahá’u’lláh kye yali asinga okwagala.
Thirty-one days after Naw-Rúz, on the afternoon of 22 April, ## Ennaku 31 nga Naw-Rúz ewedde,
He left the city and entered the garden. ## Bahá’u’lláh yafuluma ekibuga n’ayingira mu nnimiro.
The believers, and indeed vast numbers of the people of Baghdád, were grief stricken. ## Abakkiriza, n’okusingira ddala nnamungi w’abantu ab’omu Baghadad, bajjula ensisi.
The Bábí community, now totally revived through the tender care of Bahá'u'lláh, ## Ekibiina ky’Ababábí, mu kiseera kino abaali bazeemu obulamu olw’okulabirirwa okulungi okwa Bahá’u’lláh
had entered yet another crisis. ## ate ne baddamu okufuna okutabanguka.
What would be the future of this young Faith ##  Ebiseera eby’omu maaso eby’Enzikiriza eno eyali ekyali ento
whose only Hope was being exiled to a place ##  byandibeera bitya nga eryali Essuubi lyayo lyokka
so far away from the majority of its adherents? ## lyali liwaŋŋangusibwa ewala ennyo okuva mu kifo abagoberezi balyo abaali basinga obungi we baali babeera?
The answer awaiting those heartbroken Bábís ## Ekyokuddamu ekyali kirindiridde emitima egyennyise egy’Ababábi
who gathered to bid Him farewell was stupendous. ## abaali bakuŋŋanidde mu nnimiro okumusiibula kyali kyewuunyisa nnyo.
Bahá'u'lláh would tear away the veils ## Bahá’u’lláh yali agenda kuyuzaayuza entimbe
that hid His true Station from the eyes of men ## ezaali zikwese Ekifo Kye ekituufu okuva ku maaso g’abantu
and would openly declare that He was the Promised One of all ages. ## era yali agenda kulangirira mu lujjudde nti Ye ye yali Oyo Eyasuubizibwa ow’emirembe gyonna. 
Bahá'u'lláh stayed in the garden, ## Bahá’u’lláh yabeera mu nnimiro,
known today as the Garden of Ridván, ## emanyiddwa leero ng’Ennimiro ya Ridván,
for twelve days before departing for Constantinople. ## okumala ennaku kumi na bbiri nga tannasimbula okugenda mu Constantinople.
His enemies had tried to strike a fatal blow at His Cause ## Abalabe Be bali bagezezzaako okukuba Enzikiriza Ye ekkonde ery’amaanyi
by separating Him from the majority of the believers. ## nga bamwawukanya Ye n’abagoberezi Be abasinga obungi.
God, however, turned the farewell into an occasion of immense joy. ## Naye nno, Katonda n’afuula olukuŋŋaana lw’okusibulagana ne lufuuka omukolo ogw’essanyu ery’ensuso. 
The Declaration of His Mission created new life in the souls of His companions. ##  Okulangirira kw’Obubaka Bwe kwaleetawo obulamu obuggya mu mmeeme za mikwano Gye. 
This was the Day of Days for which the Báb had prepared them. ## Luno lwe lwali Olunaku mu Nnaku zonna Báb lwe yali yabateekateekera.
Bahá'u'lláh Himself has said that on that Day ## Bahá’u’lláh Ye Mwene ayogera ku Lunaku olwo nti
"all created things were immersed in the sea of purification". ## “ebitonde byonna byannyikibwa mu nnyanja y’obutukukuzibwa.”
Unfortunately there is little known of the details ## Eky’omukisa omubi, bitono nnyo ebimanyiddwa ebikwata
of the conversations Bahá'u'lláh held with the stream of visitors ## ku mboozi za Bahá’u’lláh n’abagenyi abeekulumululanga okujja
He received in the Garden of Ridván. ## eri Ye n’abaaniriza mu Nnimiro ey’e Ridván.
The following words of the historian Nabíl ## Ebigambo bino wammanga ebya munnabyafaayo Nabíl
give us only a glimpse of the glory of those days: ## bitulengezaako katono nnyo ku kitiibwa eky’ennaku ezo: 
Every day, ere the hour of dawn, ## Buli lunaku, ng’emmambya tennaba kusala,
the gardeners would pick the roses ## abalimi baanoganga ebimuli ebya looza
which lined the four avenues of the garden, ## ebyali bisimbiddwa ku nguudo ennya ez’ennimiro
and would pile them in the center of the floor of His blessed tent. ## ne babikuŋŋaanyiza wakati mu nsisira Ye ey’omukisa.
So great would be the heap ##  Olw’obunene bw’entuumu z’ebimuli bino,
that when His companions gathered to drink their morning tea in His presence, ## abeemikwano bwe bakuŋŋananga okunywa ku caayi mu nsiisira ku makya 
they would be unable to see each other across it. ## tebaasobolanga kulabagana okuva ku buli luuyi.
All these roses Bahá'u'lláh would, with His own hands, ## Ebimuli bino byonna Bahá’u’lláh yabikwatanga n’emikono Gye
entrust to those whom He dismissed from His presence every morning ## n’abiwa beyasiibulanga okuva mu maaso Ge buli ku makya,
to be delivered, on His behalf, to His Arab and Persian friends in the city. ## okuweebwa, ku lulwe, eri mikwano Gye Abawarabu n’Abaperusi mu kibuga…

One night, the ninth night of the waxing moon, ## Ekiro kimu, ekiro ekyomwenda omwezi nga gwaka nnyo,
I happened to be one of those who watched beside His blessed tent. ##  nnali omu kw’abo abaaliwo awo wa bbali w’ensiisira Ye ey’omukisa.
As the hour of midnight approached, I saw Him issue from His tent, ## Ng’obudde bunaatera okutuuka mu ttumbi, nnamulaba Ye ng’afuluma okuva mu nsiisira,
pass by the places where some of His companions were sleeping, ## ng’ayita okumpi mu bifo abamu ku beemikwano we baali beebase,
and begin to pace up and down the moonlit, flower-bordered avenues of the garden. ## era n’atandika okutambulatambula wano na wali mu nnimiro ne mu nkuubo z’ebimuli ebyali bitangalijjira mu kitangaala ky’omwezi.
So loud was the singing of the nightingales on every side ## Amaloboozi g’ennyonza gaali waggulu nnyo okuva ku buli ludda
that only those who were near Him could hear distinctly His voice. ## bwekityo abo bokka abaali okumpi be baasobola okuwulira obulungi eddoboozi Lye.
He continued to walk until, pausing in the midst of one of these avenues, ## Yeeyongera okutambula okutuusa lwe yawummulamu wakati mu lumu ku nkuubo zino,
He observed: 'Consider these nightingales. ## n’agamba nti:‘Mulowooze ku nnyonza zino.
So great is their love for these roses, ## Omukwano omungi gwe zirina eri ebimuli bino ebya looza,
that sleepless from dusk till dawn, ## nga tezeebaka okuva akawungeezi okutuuka ku maliiri,
they warble their melodies and commune ## zibeera zikooloobya ennyimba mu maloboozi amaseeneekerevu era
with burning passion with the object of their adoration. ## nga zissa kimu mu kwagala okungi ennyo n’omusuutwa waazo.
How then can those who claim to be afire ## Olwo kisoboka kitya abo abagamba nti bakoleezeddwa n’omuliro
with the rose-like beauty of the Beloved choose to sleep?' ## gw’obubalagavu obw’Omwagalwa waabwe obulinga ekimuli kya looza okusalawo okwebaka?’
For three successive nights I watched  ## Okumalira ddala ebiro bisatu eby’omuddiriŋŋanwa neekaliriza 
and circled round His blessed tent. ## era ne neetooloola ensiisira Ye ey’omukisa.
Every time I passed by the couch whereon He lay, ## Buli lwe nnayitanga okumpi ne Ye we yali agalamidde,
I would find Him wakeful, ## nnamulabanga ng’atunula,
and every day, from morn till eventide, ##  era buli lunaku, okuva ku makya okutuusa akawungeezi,
I would see Him ceaselessly engaged in conversing ## nnamulabanga ng’anyumya awatali kuwummulamu
with the stream of visitors who kept flowing in from Baghdád. ## n’abagenyi Be abangi abeekulumululanga okuva mu Baghdád.
Not once could I discover in the words He spoke ## Tewaaliwo wadde omulundi n’ogumu bweguti lwe nnazuula mu bigambo Ye bye yayogera
any trace of dissimulation. ## akabonero konna ak’obukuusa.
Today, the Festival of Ridván is celebrated every year by Bahá'ís around the world to commemorate the Declaration of Bahá'u'lláh's Mission. ## &&&

Commencing in April, thirty one days after Naw-Rúz, and lasting twelve days,  ## Olwaleero, Ababahá’í mu nsi yonna bajaguza ennaku kumi nebbiri okuva nga 21 April – 2 May ng’Ekijaguzo kya Ridván, 
it is the holiest and most significant of all Bahá'í festivals. ## ekisinga obutukuvu era ekisingira ddala obukulu mu bijaguzo byonna eby’Ababahá’í.

Recount in your own words the dream Bahá'u'lláh ## Tottola mu bigambo byo ekirooto Bahá’u’lláh
had towards the end of His stay in Baghdád. ## kye yafuna ng’anaatera okuva mu Baghdád?
What was the significance of the dream? ## Ekirooto kyali kitegeeza ki?
When did Bahá'u'lláh reveal the Tablet of the Holy Mariner? ## Bahá’u’lláh yabikkula ddi Ekiwandiiko kya Holy Mariner?
Ekiwandiiko kya Holy Mariner kiragula ki? ## &&&
What did the messenger from the government bring ## Omubaka okuva mu gavumenti yaleetera ki
to Bahá'u'lláh on the day the Tablet was read to the friends? ## Bahá’u’lláh ku lunaku Ekiwandiiko lwe kyasomerwa abeemikwano? 
What was presented to Bahá'u'lláh the following day? ## Bahá’u’lláh yaweebwa ki ku lunaku olwaddirira?
Where had the government decided to send Bahá'u'lláh? ## Wa gavumenti gye yasalawo okutwala Bahá’u’lláh?
Why had the government decided to send Him away from Baghdád? ## Lwaki gawumenti yali esazeewo okumusindiikiriza Ye ave mu Baghdád?
What did Bahá'u'lláh do with the sum of money ## Bahá’u’lláh yakozesa ki ssente
the government had offered Him for His travels? ## gawumenti ze yali emuwadde Ye oku mu lugendo Lwe? 
How did the friends react to the news ## okwali kubindabinda abeemikwano gaabayisa mu ngeri ki?
of Bahá'u'lláh's approaching departure?  ## Amawulire g’okugenda kwa Bahá’u’lláh okuva mu Baghdád 
What did Bahá'u'lláh do as a sign of His love for the friends? ## Bahá’u’lláh yakozesa ki ng’akabonero akalaga okwagala kwe eri abeemikwano? 
By what name is the garden where Bahá'u'lláh declared His Mission now known? ## Ennimiro Bahá’u’lláh mwe yalangirira Obubaka Bwe eyitibwa linnya ki ennaku zino? 
How many days did He remain in this garden? ## Nnaku meka ze yamala mu nnimiro eno?
Referring to those glorious days Bahá'u'lláh spent in the Garden of Ridván, ## Ng’ayogera ku nnaku ezo ez’ekitiibwa Bahá’u’lláh ze yamala mu Ridván,
Nabíl tells us: Every day at the hour of dawn, the gardeners would ## Nabìl atugamba nti: Buli lunaku ng’obudde busaasaana, abalimi 
So great would be the heap of roses that ## Entuumu z’ebimuli bya looza zaali nnene nnyo 
when Bahá'u'lláh's companions in His presence, they would not be able ## bwebatyo abanywanyi ba Bahá’u’lláh Ye we yali, tebaasobolanga
All these roses Bahá'u'lláh would, with His own hands, ## Ebimuli bino byonna Bahá’u’lláh yabikwatanga n’emikono Gye
entrust to those whom He dismissed from His presence every morning to be delivered, on His behalf, ## n’abiwa beyasiibulanga okuva mu maaso Ge buli ku makya, bitwalirwe, ku lulwe
One night, Nabíl happened to be one of those who ## Ekiro kimu, Nabíl yeesanga nga y’omu kw’abo 
As the hour of midnight approached, Nabíl saw Bahá'u'lláh issue ## Essawa ey’omu ttumbi nga eneetera okutuuka, Nabíl yalaba Bahá’u’lláh

So loud were the nightingales ## Amaloboozi g’ennyonza gaali waggulu nnyo
For three consecative nights, Nabil ##  Okumalira ddala ebiro bisatu Nabìl 
Every time Nabíl passed by the couch on which Bahá'u'lláh lay, he would ## Buli kiseera Nabíl lwe yayitanga okumpi n’ekiriri Bahá’u’lláh
Not once could Nabíl discover in the words Bahá'u'lláh spoke ## Tewaaliwo wadde omulundi n’ogumu bweguti Nabíl lwe yawulira mu bigambo Bahá’u’lláh Ye bye yayogera  
What had the enemies of the Faith tried to accomplish ## Kiki abalabe b’Enzikiriza kye bali baagala okutuukiriza
by separating Bahá'u'lláh from the majority of the believers, ## mu kwawukanya Bahá’u’lláh n’abasinga obungi ku bakkiriza,
and what had God willed instead? ## era kiki Katonda Ye kye yali ayagadde kibeewo? 
What festival do we celebrate today ## Mukolo ki gwe tukuza mu olwaleero 
as the anniversary of the Declaration of Bahá'u'lláh's Mission? ## ng’olunaku olujjuukirirwako Okulangirira Obuweereza bwa Bahá’u’lláh?
How long does the Festival of Ridván last, ## Okujaguza kwa Ridván kumala bbanga ki
and when is it celebrated? ## era ennaku ki ez’omwezi kwe kujagulizibwa
Now that you have completed the study of Bahá'u'lláh's banishment ## Kaakano nga bw’omaze okusoma ku kuwaŋŋangusibwa kwa Bahá’u’lláh
from Iran to 'Iráq, prepare and deliver a short talk  ## okuva mu Iran okudda mu Iráq, tegeka era oyanjule okwogera okumpimpi 
on this period of His life. ## okukwata ku kiseera kino eky’obulamu Bwe.

SECTION 23
Below are passages from a Tablet revealed by Bahá'u'lláh. ## Wammanga by’ebimu ku bitundu ebyava by’Ekiwandiiko ekyabikkulwa Bahá'u'lláh.
Read them aloud with fervor. ## Bisome mu ddoboozi ery’omwanguka n’okwagala.
As you do so, call to mind Bahá'u'lláh's Declaration in the Garden of Ridván ## Nga bw’okola ekyo, jjukira Okulangirila kwa Bahá’u’lláh mu Nnimiro y’e Ridván
and let His Words fill your heart with joy. ## era okkirize ebigambo Bye bijjuze omutima gwo n’essanyu eringi.
The Divine Springtime is come, O Most Exalted Pen, ## Ekiseera Ekitukuvu ekya Ttoggo kituuse, Ayi Ekkalaamu Esingira ddala Okugulumizibwa, &&&
for the Festival of the All-Merciful is fast approaching. ## kubanga Entujjo y’Oyo Omusaasizi wa Byonna enaatera okutuuka.
Bestir thyself, and magnify, before the entire creation, ## Golokoka, era ogulumize, eri ebitonde byonna,
the name of God, and celebrate His praise, ## erinnya lya Katonda, era ojaguze ettendo Lye,
in such wise that all created things may be regenerated and made new. ## mu ngeri eneesobozesa ebitonde byonna okuddamu amaanyi n’okuzzibwa obuggya.
Speak, and hold not thy peace. ## Yogera era tokeŋŋentererwa.
The day star of blissfulness shineth above the horizon of Our name, the Blissful, ## Enjuba ey’essanyu eritagambika eyakaayakanira waggulu w’olukingirizi lw’erinnya Lyaffe, Oyo Oweessanyu-eringi,
inasmuch as the kingdom of the name of God hath been adorned ## kubanga obwakabaka bw’erinnya lya Katonda bwambaziddwa
with the ornament of the name of thy Lord, the Creator of the heavens. ## eminagiro emirungi egy’erinnya lya Mukama wo, Omutonzi w’eggulu.
Arise before the nations of the earth, ## Ogolokoke mu maaso g’amawanga g’ensi,
and arm thyself with the power of this Most Great Name, ## era weenaanike eky’okulwanyisa eky’amaanyi g’Erinnya lino Erisingira ddala Obukulu,
and be not of those who tarry.. ## era oleme kubeera mu abo abalwawo …”
Canst thou discover any one but Me, O Pen, in this Day? ## Oyinza ggwe okuzuula omulala yenna wabula Nze, Ayi Ekkalaamu, mu Lunaku luno? 
What hath become of the creation and the manifestations thereof? ## Kiki ekituuse ku butonde n’ebyolesebwa ebirimu?
What of the names and their kingdom? ## Ate ammanya n’obwakabaka bw’ago?
Whither are gone all created things, whether seen or unseen? ## Wa gye biraze ebitonde byonna, bibeere nga birabika oba tebirabika?
What of the hidden secrets of the universe and its revelations? ## Ate ebyama ebikusike eby’omu bwengula n’okubikkulirwa kwabyo?
Lo, the entire creation hath passed away! ## Laba, obutonde bwonna buweddewo!
Nothing remaineth except My Face, ## Tewali kisigaddewo okuggyako Obwenyi Bwange,
the Ever-Abiding, the Resplendent, the All-Glorious. ## Abeerawo-Bulijjo, Ayakaayakana, Oweekitiibwa-Kyonna.”
This is the Day whereon naught can be seen ## Luno lwe lunaku omutali kirala kyonna ekiyinza okulabika
except the splendors of the Light that shineth from the face ## okuggyako ebitiibwa by’Ekitangaala ekyakaayakana okuva mu bwenyi
of Thy Lord, the Gracious, the Most Bountiful. ## bwa Mukama Wo, Oweekisa, Omugabi-asingira-ddala.
Verily, We have caused every soul to expire ## Ddaladdala, Ffe tusazeewo buli muntu okufa
by virtue of Our irresistible and all-subduing sovereignty. ## ku lw’obuyinza bw’obwakabaka Bwaffe obutajeemerwa era obutawangulwa.
We have, then, called into being a new creation, ## Kale nno, Tutonzeewo obutonde obuggya 
as a token of Our grace unto men. ## ng’akabonero ak’ekisa Kyaffe eri abantu.
I am, verily, the All-Bountiful, the Ancient of Days. ## Ddaladdala, Nze Omugabi-wa-byonna, Oweddanedda Ennaku zonna …”
"Say: This is the Paradise on whose foliage ## Yatula: Luno lwe Lusuku lwa Katonda nga ku bikoola
the wine of utterance hath imprinted the testimony: ## byalwo envinyo y’ebigambo kwe kuwandiikddwa obujulirwa:
'He that was hidden from the eyes of men is revealed, ## ‘Oyo eyali akisiddwa okuva mu maaso g’abantu abikuddwa,’
girded with sovereignty and power!' ## ng’ayambaziddwa obwakabaka n’obuyinza!
This is the Paradise, the rustling of whose leaves proclaims: ## Luno lwe Lusuku okukwakwaya kw’ebikoola kwabyo kulangirira:
O ye that inhabit the heavens and the earth! ## Abange mmwe abatuula mu nsi z’omu ggulu ne ku nsi!
There hath appeared what hath never previously appeared. ## Walabiseeyo ekitalabikangako edda lyonna.
He Who, from everlasting, had concealed His Face ## Ye Oyo, okuviira ddala eddanedda, eyali akisizza Obwenyi Bwe
from the sight of creation is now come.' ## okuva eri obutonde kaakano azze.’
From the whispering breeze that wafteth ## Okuva mu okufuuyirira kw’empewo ekuntira
amidst its branches there cometh the cry: ## wakati mu matabi gaayo wawuliddwayo okukowoola:
'He Who is the sovereign Lord of all is made manifest. ## ‘Oyo Mukama ow’obuyinza bwonna ayoleseddwa.
The Kingdom is God's,' ## Obwakabaka bwonna bwa Katonda,’
while from its streaming waters can be heard the murmur: ## ate nga okuva mu kukulukuta kw’amazzi gaayo muyinza okuwulirwa okumuumuunya:
'All eyes are gladdened, for He Whom none hath beheld, ## ‘Amaaso gonna masanyufu, kubanga Oyo atalabibwangako muntu yenna,
Whose secret no one hath discovered, ## Ekyama Kye ekitannazuulibwa muntuyenna,
hath lifted the veil of glory, ##  abikkudde olutimbe olw’ekitiibwa,
and uncovered the countenance of Beauty.' ## era  n’abikkula ekyenyi ky’Obubalagavu.’” 
"Within this Paradise, and from the heights of its loftiest chambers, ## Munda mu Lusuku lwa Katonda luno, era n’okuva ku ntikko z’ebisenge byazo ebigulumivu,
the Maids of Heaven have cried out and shouted: ## Abazaana ab’omu Ggulu baleekaanidde waggulu nti:
'Rejoice, ye dwellers of the realms above, ## ‘Mujaguze mmwe abatuuze mu bwakabaka obwa waggulu,
for the fingers of Him Who is the Ancient of Days are ringing, ## kubanga engalo z’Oyo ow’Ennaku ez’Eddanedda zikuba ekidde,
in the name of the All-Glorious, the Most Great Bell, ## mu linnya ly’Oyo Oweekitiibwa-Kyonna, Ekidde Ekisingira ddala Ekitiibwa,
in the midmost heart of the heavens. ## wakati ddala mu mutima gw’ensi z’omu ggulu.
The hands of bounty have borne round the cup of everlasting life. ## Emikono egy’omukisa giyisizzayisizza ekikompe ky’obulamu obutaggwawo.
Approach, and quaff your fill. ## Musembere era mukkutire ddala.
Drink with healthy relish, ## Munywe nga bwe mulaga okuwoomerwa,
O ye that are the very incarnations of longing, ## Abange mmwe ababbulukukiramu okuyaayaana,
ye who are the embodiments of vehement desire!' ## mmwe abalaga okwegomba okw’amaanyi!’

Bahá'u'lláh, His family, and the small group of believers ## Bahá’u’lláh, ab’omu maka Ge, wamu n’ekibiina ky’abakkiriza ekitono
accompanying them stayed in Constantinople for only four months. ## ekyali kibawerekerako kyasigala mu Constantinople okumala emyezi ena gyokka.
The Persian Government continued from afar its persecution of the One ## Gavumenti ya Buperusi yeeyongera nga esinziira ewala okuyigganya Oyo
it now clearly saw as the leader of the Bábí movement. ## kati gwe yali emaze okulaba ng’omukulembeze w’ekibiina ky’Ababábí.
Its Ambassador in the court of the Sultán, the ruler of the Ottoman Empire, ## Omubaka waayo mu lubiri lwa Sultán, eyali omufuzi w’Amatwale ga Ottoman,
mounted a systematic campaign against Bahá'u'lláh. ## yatandikawo kaweefube omukuukuutivu ow’okuyigganya Bahá’u’lláh.
The environment in which the Sultán, his ministers and their associates ## Embeera Sultán, baminisita, n’abanywanyi be
lived was one of treachery, intrigue, and hypocrisy. ## gye baalimu yali eyo ey’obulyake, obukuusa, n’obunnanfuusi.
Bahá'u'lláh refused to have anything to do with these unworthy people. ## Bahá’u’lláh yagaana okussaawo enkolagana yonna n’abantu bano ab bano abaatalina kalungi konna. 
His aloofness made it even easier for the Persian Ambassador ## Okwebalama Kwe ate kw’ayanguyiza omubaka wa Persia
to fill the minds of the authorities with accusations and lies. ## okupokera emitwe gy’abobuyinza ebigambo ebijweteke n’obulimba.
His ceaseless efforts were effective and finally an order was issued ## Okulafuubana kwe okwali kutasalako kwabala ebibala era ku nkomerero ekiragiro kyaweebwa
exiling Bahá'u'lláh to the city of Adrianople, ## eky’okuwaŋŋangusa Bahá’u’lláh okudda mu kibuga Adrianople,
still farther from the Persian border. ## ekyali era ewala okuva ku nsalo ya Persia.
Bahá'u'lláh's response to the order was an act of extraordinary courage. ## Bahá’u’lláh kye yakola oluvannyuma lw’okufuna ekiragiro kino kyali kikolwa kya buvumu obutaali bwa bulijjo.
He immediately revealed a lengthy Tablet in which He addressed the Sultán himself, ## Mu bwangu yabikkula Ekiwandiiko ekiwanvu ddala Ye kyeyawandiikira Sultán yennyini,
rebuked him and his ministers, and exposed their immaturity and incompetence. ## mwe yamunenyereza ye ne baminisita be, era n’ayasanguliza okutegeera kwabwe okw’ekito n’obutatuukiriza bulungi mirimu gyabwe.
The Tablet was delivered to the Prime Minister in a sealed envelope. ## Ekiwandiiko kyatwalibwa eri Katikkiro mu bbaasa eyali ensibe obulungi.
It is said that when he opened the letter ## Kigambibwa nti bwe yasumulula ebbaluwa
and began to read it, he turned pale and remarked: ## era n’atandika okugisoma, yayengeetuka era n’agamba bwati:
"It is as if the King of Kings were issuing his behest ##  “Kiri nga Kabaka wa Bakabaka awa ebiragiro
to his humblest vassal king and regulating his conduct. ## eri kabaka omuddu omukkakkamu ali mu matwale ge era nga alinga amukomako ku nneeyisa ye.”48
 
The twelve-day journey from Constantinople to Adrianople ## Olugendo olw’ennaku ekkumi n’ebbiri okuva mu Constantinople okudda mu Adrianople
was extremely difficult for Bahá'u'lláh and His family, ## lwali luzibu nnyo eri Bahá’u’lláh n’ab’omu maka Ge,
who had now set out on their third exile. ## kaakano abaali bakwataganye n’okuwaŋŋangusibwa kwabwe okw’omulundi ogwokusatu.
It was the month of December and the weather was extremely cold. ## Gwali mwezi gwa kkumi neebiri era nga embeera y’obudde yali ya bunnyogovu nnyo.
Most of the exiles did not have the necessary clothes ## Abaawaŋŋangusibwa abasinga baali tebalina ngoye ezeetaagisa
to protect them from such harsh weather. ## olw’okwekuuma embeera y’obudde eyali embi ennyo.
Even to obtain water from springs on their way, ## Ate nno n’okufuna obufunyi amazzi okuva mu nsulo nga bali mu lugendo lwabwe,
they had to light a fire to thaw the ice. ## baalinanga kukuma muliro basobole okusaanusa omuzira. 
Bahá'u'lláh entered Adrianople on 12 December 1863 ## Bahá’u’lláh yayingira mu Adrianople nga 12 December 1863
and stayed in that city for a total of four and a half years. ## era n’abeerra mu kibuga ekyo okumala emyaka ena n’ekitundu.
This period again was one of painful crises and splendid victories. ## Ekiseera kino nate era kyalimu ebizibu eby’amaanyi ate era n’obuwanguzi obutagambika.
As the influence of Bahá'u'lláh grew, ## Amaanyi ga Bahá’u’lláh bwe gaagenda geeyongera,
the fire of jealousy burned more fiercely in Mírzá Yahyá's heart. ## omuliro gw’obuggya nagwo gweyongera okututumuka mu mutima gwa Mirza Yahyá.
He became bolder and bolder in his opposition ## Yeeyongera bweyongezi okufuna obuvumu mu kuwakanya kwe
and tried his best to prevent the Bábís ## era yakola kyonna ky’asobola okuziyiza Ababábí
from accepting the Manifestation of God for this Day. ## okukkiriza Oyo Eyayolesebwa Katonda ow’Olunaku luno.
The trouble he caused not only affected the community itself, ## Obuzibu bye yaletawo tebwakosa kibiina ky’abagoberezi kyokka, 
but also gave the external enemies of the Faith ammunition ## wabula era ky’awa n’abalabe b’Enzikiriza ab’ebweru eky’okulwanyisa
which they used to launch further attacks against Bahá'u'lláh and His followers. ## kye baakozesa okutandikawo obulumbaganyi obulala ku Bahá’u’lláh n’abagoberezi Be.
Mírzá Yahyá's treachery seemed to have no bounds. ## Obukuusa bwa Mirza Yahyá tebwalabika kubeera na kkomo.
He even decided to poison Bahá'u'lláh, and schemed ## Yasalaanwo okuwa Bahá’u’lláh obutwa, era yaluka oluknnywe era n’akola  nnyo
and worked until he finally achieved his purpose. ## okutuusa lwe yatuukiriza ekigendererwa kye.
The effect of the poison on Bahá'u'lláh was grave, ## Ekizibu Bahá’u’lláh kye yatuusibwako olw’obutwa buno kyali ky’amaanyi nnyo,
and although He recovered, He was left with a shaking hand ## era newaakubadde yawona, Ye yasigaza okukankana kw’omukono
until the end of His life. ## okutuusiza ddala ku nkomerero y’obulamu Bwe. 
Adrianople, of course, will not be remembered for the shameful acts of Mírzá Yahyá, ## Weewaawo, Adrianople tekiggya kujjukirwanga olw’ebikolwa bya Mírzá Yahyá eby’obuswavu,
but for the great victories that Bahá'u'lláh achieved in that city. ## wabula olw’obuwanguzi obw’amaanyi Bahá’u’lláh bwe yatuukako mu kibuga ekyo.
It was from here that Bahá'u'lláh sent many of His Tablets ## Mu kibuga kino Bahá’u’lláh mwe yasinziira okuweereza Ebiwandiiko ebingi
addressed to the kings and rulers of the world ## eri bakabaka n’abafuzi b’ensi yonna
and proclaimed His Faith far and wide. ## era n;alangirira Enzikiriza Ye wonna.
This public proclamation was the third stage of a gradual process ## Okulangirira kuno mu lujudde gwe gwali omutendera ogw’okusatu mu teekateeka ey’empolampola
through which Bahá'u'lláh's Mission was made known to humanity. ## eyayitwamu okumanyisa Obubaka bwa Bahá’u’lláh eri abantu bonna.
The first stage began in the dungeon of Síyáh-Chál in Tihrán ## Omutendera ogwasooka gwatandikira mu kkomera lye Síyáh-Chál mu Tihrán
when the Divine Spirit revealed itself to Bahá'u'lláh ## Omwoyo Omutukuvu bwe gwebikula eri Bahá’u’lláh
and announced to Him that He was the Bearer of God's Message for today. ## era ne gumubuulira nti Ye yali Omubaka w‘Obubaka bwa Katonda ow’olwaleero.
Although the birth of His Revelation remained unknown for a decade, ## Newaakubadde amazaalibwa g’Okubikkulirwa kuno gaasigala tegamanyiddwa okumala ebbanga lya myaka kkumi,
like the dawn, ## naye okufaananako ng’obudde obusaasaana,
it stirred sleeping souls, gradually awakening the receptive ones ## kwazukusa abantu abaali mu tulo, mpola mpola ne kuyimusa abo abaali beeteeseteese
and preparing them to recognize Bahá'u'lláh. ## n’okubateekateeka okutegeera Bahá’u’lláh.
The second stage opened in the Garden of Ridván, ## Omutendera ogwokubiri gwasumulukukira mu nnimiro y’e Ridván
where He declared His Mission to certain of the believers ## mwe yalangiririra Obubaka Bwe eri bamu ku bakkiriza abatono
gathered to bid Him farewell. ## abaali bakuŋŋaanye okumusiibula.
Now a small number of favored souls were aware of His Station. ## Ku luno batonotono ku abo ab’omukisa baali bategedde ku Kifo Kye.
The third stage was the universal proclamation of His Mission. ## Omutendera ogwokusatu gwe gwali ogw’okulangirira okw’Obubaka Bwe okubuna wonna.
It began in Constantinople, gained considerable momentum in Adrianople, ## Kwatandikira mu Constantinople, ne kweyongerera ddala amaanyi mu Adrianople,
and reached its greatest heights of power ## era ne kutuuka ku ddaala ery’oku ntikko y’amaanyi
in 'Akká, the next and final place of His exile. ## gaakyo mu kibuga ‘Akká, ekifo ekyaddirira era ekyasembayo mu kuwaŋŋangusibwa Kwe. 

How long did Bahá'u'lláh remain in Constantinople? ## Bbanga ki Bahá’u’lláh lye yamala mu Constantinople? 
Why was His stay there so brief? ## Lwaki ebbanga lye yamalayo eyo lyali ttono?
What does the word "aloofness" mean? ## Ekigambo ‘okwebalama’ kitegeeza ki?
Why did Bahá'u'lláh not become involved with the Sultán's court? ## Lwaki Bahá’u’lláh yagaana okukolagana ne ab’omu mbuga ya Sultan?
To where was He next banished? ## Yatwalibwa wa mu kuwaŋŋangusibwa Kwe okwaddirira?
Why did the Persian Government want Him sent farther away from its borders? ## Lwaki Gavumenti ya Buperusi yayagala Ye atwalibwe ewala okuva ku nsalo z’ensi eyo?
What did Bahá'u'lláh do upon receiving news of His banishment? ## Bahá’u’lláh yakola ki oluvannyuma lw’okufuna amawulire ag’okuwaŋŋangusibwa Kwe?
What did the Prime Minister remark when he read Bahá'u'lláh's letter? ## Katikiro yayogera ki bwe yasoma ebbaluwa ya Bahá’u’lláh?
When did Bahá'u'lláh arrive in Adrianople? ## Bahá’u’lláh yatuuka ddi mu Adrianople?
How long did He remain in that city? ## Bbanga ki lye yamala mu kibuga ekyo? 
What was the most significant development that took place in Adrianople? ## Kikulu ki eky’enkizo ekyagwawo mu Adrianople?
Through how many stages did the Declaration of Bahá'u'lláh's Mission to humanity pass? ## Okulangirira kw’Obubaka bwa Bahá’u’lláh eri abantu kwayita mu mitendera emeka?
What was the first stage? ## Omutendera ogusooka gwe guluwa? 
What was the second stage? ## Omuntendera ogwokubiri gwe guluwa? 
What was the third stage? ## Omuntendera ogwokusatu gwe guluwa?

Mírzá Yahyá's open opposition to Bahá'u'lláh in Adrianople ## Embeera eyaliwo mu Adrianopole nga Mírzá Yahyá avuganya Bahá’u’lláh
caused great turmoil among the believers, ## yavaamu kwaleeta okutabukatabuka okw’amaanyi mu bakkiriza,
many of whom were just beginning to get a glimpse of Bahá'u'lláh's Station. ## abangi ku bo abaali batandika obutandisi okufuna ku kifaananyi ky’Ekifo kya Bahá’u’lláh ekyenjawulo.
This gave the enemies of the Cause, ## Kino kyawa abalabe b’ Enzikiriza omukisa,
who had behind them the powers of two governments—the Persian and the Ottoman ## abaalina gavumenti bbiri ez’amaanyi emabega waabwe – eya Buperusi n’eya Ottoman
the opportunity they needed ## omukisa gwe baali beetaaga okukozesa 
to strike another blow at the newly born Faith of God. ## okukuba Enzikkiriza ya Katonda eyali eyakazalibwa ekkonde eddala.
Suddenly one morning, the house of Bahá'u'lláh was surrounded by soldiers, ## Lumu ku makya awatali kulabulwa kwonna, ennyumba ya Bahá’u’lláh yetooloolwa abasirikale,
and everyone was told to prepare for immediate departure. ## era buli omu n’alagirwa yeeteeketeeke okwamuka ekifo. 
For some time, no one knew what their destiny would be. ##  Okumala akaseera, tewaali n’omu eyali amanyi gye baali abookulaga.
The greatest fear of most was to be separated from their Beloved, ## Ekyasinga okubatiisa kwe kwawukanyizibwa n’Omwagalwa waabwe,
for there were rumors that Bahá'u'lláh ## kubanga waaliwo eŋŋambo ezaali ziyitiŋŋana nti Bahá'u'lláh
and His family would be exiled to one place ## n’abo ab’omu maka Ge baali bakuwaŋŋangusibwa mu kifo ekimu
and that the others would be forced to disperse. ## ate abalala bawalirizibwe okusaasaana.
Finally it became clear that Bahá'u'lláh was to be banished to the prison-city of 'Akká ## Kunkomerero kyategerekeka nti Bahá’u’lláh yali waakuwaŋŋangusibwa mu Akká, ekibuga ky’ekkomera,
and Mírzá Yahyá to the island of Cyprus. ## ate ye Mírzá Yahyá atwalibwe ku kizinga kye Cyprus.
Most of the exiles, numbering about seventy, were sent to 'Akká ## Abasinga obungi ku baali bagenda okuwaŋŋangusibwa, abaali bakunukkiriza ensanvu, basindikibwa mu Akká,
including the two most vicious supporters of Mírzá Yahyá. ## nga muno mwe mwali n’abaali abawagizi lukulwe ababiri aba Mírzá Yahyá.
Four of the companions of Bahá'u'lláh, on the other hand, ## Ate nga bana ku banywanyi ba Bahá’u’lláh,
were exiled with Mírzá Yahyá's group to Cyprus. ## ne baŋŋangusirizibwa wamu n’ekibiina kya Mírzá Yahyá mu Cyprus.
Bahá'u'lláh and His family left Adrianople on 12 August 1868, ## Bahá’u’lláh ne ab’omu maka Ge baava mu Adrianople nga 12 August 1868,
and after a difficult journey by land and sea, ## era oluvannyuma lw’olugendo oluzibu ennyo ku lukalu ne ku mazzi,
arrived in 'Akká on 31 August. ## baatuuka mu Akkà nga 31 August.
The inhabitants of 'Akká were accustomed to the arrival of prisoners, ## Abatuuze b’omu Akkà baali baamanyiira omujjirano gw’abasibe,
for the city was used by the Ottomans ## kubanga ekibuga kyakozesebwanga abafuzi mu Ottoman
as a place of banishment for criminals and agitators. ## ng’ekifo eky’okuwaŋŋangusirizaamu abazzi b’emisango n’abajeemu.
This time, they were told that the new arrivals ## Ku mulundi guno, baategeezebwa nti abasibe
were enemies of the State, of God and His religion. ## abaali baleeteddwa baali balabe ba Nsi, Katonda, n’eddiini Ye.
The Sultán had ordered to keep them in strict confinement, ## Sultán yali alagidde bakuumibwe butiribiri,
and he and his ministers had expressed the hope that ## era ye ne baminisita be balaze essuubi nti
the harsh conditions of 'Akká would lead to their eventual extermination. ## embeera enkambwe eyali mu Akká kyaddaaki yali egenda ku basanyaawo.
The order of the Sultán had been read publicly in the mosque, ## Ekiragiro kya Sultan kyali kimaze okusomebwa mu lujudde mu muzikiti,
and it was understood by all that these Persians ## era ne kitegerekeka bonna nti Abaperusi bano
had been condemned to perpetual imprisonment ## baali basaliddwa gwa kusibibwa mayisa
and that association with them was strictly forbidden. ## era nti okukolagana nabo kyali kiwereddwa.
After disembarking at 'Akká, the exiles were taken to the army barracks, ## Oluvannyuma lw’okuva mu lyato mu Akká, abawaŋŋanguse baatwalibwa mu nkambi y’amagye,
a section of which was to be their prison. ## nga ekitundu kyayo kye kyali kigenda okubeera ekkomera lyabwe.
The first night, they were deprived of food and drink, ## Ekiro ekyasooka tebaaweebwa kyakulya kyonna wadde eky’okunywa,
and afterwards they were each assigned three loaves of low quality bread a day. ## era oluvannyuma buli omu ne bamugerera buli lunaku emigaati esatu egyali emibi ennyo. 
Soon everyone, except for two, fell sick ## Mu bbanga ttono buli omu, okuggyako ababiri, baalwala,
and, shortly after, three of them died. ## era mu akaseera kaayitawo katono abasatu ku bo ne bafa.
The guards refused to bury the dead ##  Abakuumi baagana okuziika abafu
without being paid the necessary expenses. ## nga tebabannasasulwa ensimbi ezaali zeetaagisa.
A small prayer rug used by Bahá'u'lláh was sold, ## Ekikubiro ekitono Bahá’u’lláh kye yatuulangako nga asaba kyatundibwa,
and the sum was given to the guards. ## era ensimbi ezaavaamu ne ziweebwa abakuumi.
Later, it was learned that they had not kept their word ## Oluvannyuma, kyategerekeka nti baali tebakoze nga bwe baali basuubizza
and had buried the dead unwashed, unshrouded and without coffins. ## era nti baali baziise abafu nga tebabanaazizza, nga tebazingiddwa, wadde okubassa mu ssanduuko. 
They had in fact been given twice the amount required for the burial. ## Mu butuufu baali baweereddwa omuwendo gw’ensimbi ezaali zikubyamu emirundi ebiri ku ezo ezaali zeetaagisa ku lw’omukolo gw’okuziika. 
Although the conditions of imprisonment gradually improved, ## Newaakubadde embeera z’obusibe zaagenda zirongooka mpolampola,
the first years in 'Akká were a period of severe suffering for Bahá'u'lláh. ## emyaka egyasooka mu Akká gyali gyakubonaabona okungi eri Bahá’u’lláh.
What He had endured in the Síyáh-Chál had been inflicted upon Him ## Obulumi bwe yayitamu ng ali mu kkomera lye Síyá-Chál
solely by the external enemies of the Faith. ## bwali bumutuusiddwako abalabe bokka abataali Nzikiriza Ye.
The turmoil in Adrianople was internal in character. ## Okutabukatabuka mu Adrianople kwali kwa munda mu Nzikiriza.
The crisis of those first years in 'Akká, however, ## Naye nno, obuggululumbo obw’emyaka egyasooka mu kkomera lye Akká,
was the result of the workings of both the external and internal enemies of the Faith. ## bwali buva ku nkola y’abalabe ab’omu nda n’ebweru w’Enzikiriza. 
He Himself has referred to this period in words such as the following: ## Ye Mwenne ayayogedde bwati ku bikwata ku kiseera kino mu bigambo nga bino wammanga:
"Know thou that upon Our arrival at this Spot, ## Omanye nti Ffe bwe twatuuka mu Kifo kino,
We chose to designate it as the 'Most Great Prison'. ## twasalawo okukituuma ‘Ekkomera Ekkulu Ennyo’.
Though previously subjected in another land to chains and fetters, ## Newaakubadde mu kusooka mu nsi endala twasibibwa mu njegere ne mu masamba,
We yet refused to call it by that name. Say: ## twagana Ffe okugituuma erinnya eryo.
Ponder thereon, O ye endued with understanding! ## Yatula: Mufumiitirize ku kino, Abange mmwe abalina okutegeera!”49
In spite of the order of the Sultán ## Newaakubadde Sultán yali alagidde
that no one should associate with Bahá'u'lláh and His family, ## nti tewali n’omu akkirizibwa kukolagana ne Bahá’u’lláh ne ab’omu maka Ge,
a number of believers in Persia made the long journey to 'Akká, ## abakkiriza abawerako mu Buperusi baatindigga olugendo oluwanvu ne batuuka mu Akká,
often on foot, with the hope ## emirundi migi ku bigere, nga balina essuubi
that they might be admitted into His presence. ## nti bayinza okukkirizibwa okutuuka mu maaso Ge.
Upon arrival, these devoted souls, unable to approach Him, ## Nga batuuse, abantu bano abaali beewaddeyo, bwe bataasobolanga kumutuukirira,
would stand at a distance facing His prison, ## baayimiriranga ewalako nga batunuulidde ekkomera Lye,
content to catch even a glimpse of His figure ## nga bamativu wakiri okulengerako obulengezi akatono nga bayisa amaaso gaabwe
through the bars of His window. ## mu miwaatwa gy’emitayimbwa gy’eddirisa Lye.
A wave of His blessed Hand was sufficient reward  ## Okubawuubira Omukono Gwe ogw’omukisa kyali kirabo ekimala 
for months of travel, ## olw’emyezi gye baamala nga batambula,
and most would then turn homeward, ## era olwo abasinga baatandikanga okwolekera eka,
thankful for the bounty they had received. ## nga beebaza olw’omukisa gwe baali bafunye.
The most tragic event of this period ## Ekikangabwa ekyasinga ekyagwawo mu kiseera
was the sudden death of Bahá'u'lláh's son Mírzá Mihdí, ## kwali kufa okw’amangu okwa mutabani wa Bahá’u’lláh, Mírzá Mihdí,
known as the Purest Branch. ## Amanyiddwa nga Ettabi Erisingira ddala Obulongoofu.
One evening, he was on the roof of the barracks, ## Lumu akawungeezi, yali ku kasolya k’enkambi,
pacing back and forth in prayer and meditation, ## nga bw’atambula okudda eri ate nga bw’akomawo ga ali mu kusaba n’okwefumiitiriza,
when he fell through a skylight ## bambi n’ayita mu kituli ekiyitamu ekitangaala
onto a wooden crate on the floor below. ## n’agwa ku ssanduuko y’embaawo eyali ku mwaliiro ogwa wansi.
His ribs were pierced, and, though a doctor was called in, ## Embirizi ze zafumitibwa, era, newaakubadde omusawo yaleetebwa, 
there was nothing to be done. ## tewaaliwo kisobola kukolebwa.
Within twenty-two hours, he was dead. ## Mu ssaawa abiri mu bbiri, yali amaze okufa.
Before his passing, Bahá'u'lláh asked ## Nga tannaba kufa, Bahá’u’lláh y’abuuza
the Purest Branch what he wished. ## Ettabi Erisingira Ddala Obulongoofu kiki kye yali ayagala ennyo.
He replied: "I wish the people of Bahá to be able to attain Your presence." ## Yaddamu nti: “Njagala nnyo abantu ba Bahá basobole okutuuka mu maaso Go.”
"And so it shall be," Bahá'u'lláh said; ## Bahá’u’lláh n’agamba nti, “Era bwekityo bwe kinaabeera.
"God will grant your wish. ## Katonda anaawulira okusaba kwo.
Severe as Bahá'u'lláh's sufferings were in the Most Great Prison, ## Newaakubadde okubonaabona kwa Bahá’u’lláh kwali kwa maanyi mu Kkomera Ekkulu Ennyo, 
it must be remembered that His banishment to 'Akká ## kisaana okujjukirwa nti okuwaŋŋangusibwa Kwe mu Akka 
was the fulfillment of the prophecies of the past. ## kwali kutuukiriza obunnabbi obw’ebiseera ebyayita.
It was in 'Akká that the Sun of Truth would shine ## Mu Akká, Omusana gw’Amazima mwe gwali gugenda okwaakira
for twenty-four years in its full splendor. ## okumala emyaka abiri mu ena mu kitiibwa kyagwo ekijjuvu.
It would be during this period that ## Kino kye kyali kigenda okubeera ekiseera nti
while visiting Mount Carmel in nearby Haifa, ## nga akyaddeko ku Lusozi lwa Camel kumpi ne Haifa,
Bahá'u'lláh would point out to 'Abdu'l-Bahá ## Bahá’u’lláh mwe yayitira ‘Abdul’-Bahá
the place where the Shrine of the Báb would later be built. ## n'amusongera ku kifo Ekiggwa kya Báb we kyali kirina okuzimbibwa.
It would be His own resting place ## Kino kye kyali kigenda okubeera ekifo Kye Mwene eky’okuwummuliramu 
situated in the vicinity of 'Akká ## ekyali okumpi ne Akká
that would constitute the Holiest Spot on earth ## nga kye kyali eky’okubeera Ekifo Ekisingira Ddala Obutukuvu ku nsi
and the Qiblih of the people of Bahá. ## era Qiblih eri abantu ba Bahá.
It would be in the vicinity of the Holy Shrine of the Báb ## Mu kifo kino okuliraana n’Ekiggwa kya Báb Ekitukuvu
that the Seat of the Universal House of Justice would be established. ## we waali wagenda okuzimbibwa Ekitebe ky’Ennyumba ey'Ensi Yonna ey'Obwenkanya.
The twin cities of Haifa and 'Akká would become ## Ebibuga ebibiri ebirongo Haifa ne Akká,
the spiritual and administrative world center of the Bahá'í Faith. ## bye byali eby’okufuuka ekitebe ekikulu eky’ensi yonna mu by’omwoyo n’okuddukanyizibwamu emirimu gy’Enzikiriza ya Bahá’í.
He had already alluded in a Tablet ## Yali yasiinyaako mu Kiwandiiko 
to His banishment to 'Akká saying that: ## ku bikwata ku kuwaŋŋangusibwa Kwe mu Akká ng’agamba bwati nti:
"Upon Our arrival We were welcomed with banners of light, ## “Ffe olwali okutuuka twayanirizibwa ne bendera ez’ekitangaala,
whereupon the Voice of the Spirit cried out saying: ## era amangu ago Eddoboozi ly’Omwoyo ne lireekaanira waggulu nga ligamba nti:
'Soon will all that dwell on earth be enlisted under these banners. ## Mangu ddala abo bonna abatuula ku nsi bagenda kukkirizibwa okusenga wansi wa bendera zino.

Exercises:
How did the enemies of the Faith use the trouble ## Abalabe b’Enzikiriza beeyambisa batya emitawaana
caused by Mírzá Yahyá to their advantage?  ## egyaleetebwa Mirza Yahyá?
To where was Bahá'u'lláh next banished? ## Bahá’u’lláh yawaŋŋangusizibwa wa omulundi ogwaddirira?
Where was Mírzá Yahyá sent? ## Mírzá Yahyá yaweerezebwa wa? 
How many accompanied Bahá'u'lláh to 'Akká?  ## Bameka abaawerekera Bahá’u’lláh mu Akká?
Why do you think some of Bahá'u'lláh's followers ## Lwaki olowooza nti abamu ku bagoberezi ba Bahá’u’lláh
were sent to Cyprus with Mírzá Yahyá ##  baaweerezebwa ne Mirza Yahyá mu Cyprus
and two of Yahyá's supporters sent to 'Akká? ## ate nga ababiri ku bawagizi ba Yahyá ne baweerezebwa mu Akká?
On what date did Bahá'u'lláh depart from Adrianople? ## Lunaku ki olw’omwezi Bahá’u’lláh lwe yava mu Adrianople?
On what date did He arrive in 'Akká? ## Lunaku ki olw’mwezi Ye lwe yatuuka mu Akká?
What orders had the Sultán given regarding the imprisonment of Bahá'u'lláh ## Biragiro ki Sultán bye yali awadde ebikwata ku kusisibwa kwa Bahá’u’lláh
and the believers accompanying Him? ## n’abagoberezi abaali bamuwerekeddeko?
How did the people of 'Akká learn about the orders? ## Abantu ab’omu Akka bamanya batya ku biragiro bino?
Where were Bahá'u'lláh and His companions taken upon their arrival in 'Akká? ## Bahá’u’lláh ne banywanyi Be baatwalibwa wa bwe batuuka mu Akka?
In your own words describe the conditions ## Mu bigambo byo byennyini nnyonnyola embeera
of their first few days in the prison. ## ze baalimu mu nnaku entonotono ezasooka mu kkomera.
By what name did Bahá'u'lláh designate 'Akká? ## Linnya ki Bahá’u’lláh lye yatuuma Akká?
What was the most tragic event to occur ## Kikangabwa ki ekyasinga obunene
during the early years in 'Akká? ## ekyatuukawo mu myaka egyasooka mu Akká?
In your own words, describe the circumstances ## Mu bigambo byo byennyini, nnyonnyola embeera
surrounding the death of the Purest Branch. ## Ettabi Erisingira Ddala Obulongoofu gye yafaamu. 
How many years did Bahá'u'lláh stay in 'Akká and its vicinity? ## Myaka emeka Bahá’u’lláh gye yamala mu Akká n’ebitundu ebiriraanye? 
What does the word "qiblih" mean? ## Ekigambo “Qiblih” kitegeeza ki?
What is the Qiblih of the people of Bahá, and where is it located? ## Qiblih y’abantu ba Bahá eri ludda wa era esangibwa wa?
What did Bahá'u'lláh point out to 'Abdu'l-Bahá ## Bahá'u'lláh yalaga ki `Abdu'l-Bahá
while visiting Mount Carmel in Haifa? ## bwe yali akyaddeko ku Lusozi Camel mu Haifa?
Where is the Seat of the Universal House of Justice located? ## Ekitebe ky’Ennyumba ey'Ensi Yonna ey'Obwenkanya kisangibwa wa? 
Where is the spiritual and administrative world center of the Bahá'í Faith? ## Ekitebe eky’ensi yonna mu by’omwoyo n’enzirukanya y’emirimu ey’Enzikiriza ya Bahá’í eri ludda wa?
Under what circumstances did the first pilgrims make their way to 'Akká? ## Ngeri ki abalamazi abaasooka  gye baatuukamu mu Akká?
Do you know what pilgrims do today ## Omanyi abalamazi kye bakola olwaleero 
when they visit Haifa and 'Akká? ## nga bakyadde mu Haifa ne Akká?
You may wish to ask one of the friends in your community ## Oyinza okwalaga okubuuza omu ku mikwano gyo ow’omu kitundu kyo
who has been to the Holy Land on pilgrimage to tell you about it. ## eyali alamazeeko mu Nsi Entukuvu akubuulireko.


In 'Akká Bahá'u'lláh continued His universal proclamation. ## Mu ‘Akká Bahá’u’lláh yayongera okulangirira obubaka Bwe eri ensi yonna.
Here are some passages He addressed from Adrianople and 'Akká to the kings and rulers of the world: ## Bino bye bimu ku biwandiiko bye Yawandiikira abafuzi ne ba kabaka ab’ensi yonna ng’asinziira mu Adrianople ne ‘Akká:
To the Emperor of the French, Napoleon Ill: ## Eri Kabaka w’Abafaransa, Napoleon III:
0 King of Paris! Tell the priest to ring the bells no longer. ## Owange ggwe Kabaka wa Paris!  Gamba kabona alekere obutaddamu kukuba ebidde.
By God, the True One! The Most Mighty Bell hath appeared ## Ndayira ku lwa Katonda, Oyo Owaamazima! Ekidde Ekisingira Ddala Amaanyi kilabise
in the form of Him Who is the Most Great Name ## mu kifaananyi ky’Oyo ow’Erinnya Erisingira Ddala Obukulu.
To Nicolaevitch Alexander Il, the Czar of Russia: ## Eri Nicolaevitch Alexander II, Czar wa Russia:
Arise thou amongst men in the name of this all-compelling Cause, ## Golokoka ggwe wakati mu bantu mu linnya Enzikiriza eno esikiriza-byonna,
and summon, then, the nations unto God, the Exalted, the Great. ## era olwo, okoowoole amawanga eri Katonda, Agulumizibwa, Omukulu.
To Queen Victoria of England: ## Eri Naabakyala Victoria owa Bungereza:
Lay aside thy desire, and set then thine heart towards thy Lord, the Ancient of Days. ## Teeka ku bbali okwegomba kwo, olwo osse omutima gwo eri Mukama wo, ow’Ennaku ez’Eddanedda lyonna.
We make mention of thee for the sake of God, ## Tukwogerako ku lwa Katonda,
and desire that thy name may be exalted ## era Ffe twegomba nti erinnya lyo lisobole okugulumizibwa
through thy remembrance of God, the Creator of earth and heaven. ## ng’oyita mu kujjukira kwo okwa Katonda, Omutonzi w’ensi n’eggulu.

To William I, King of Prussia: ## Eri William I, Kabaka wa Prussia:
Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, ## Wegendereze sikulwa ng’amalala gakuziyiza okutegeera Ensulo z’Okubikkulirwa Okutukuvu,
lest earthly desires shut thee out, as by a veil, ## si kulwa ng’okwegomba kw’ensi kukusibira wabweru, ng’olutimbewe bwe lukola,
from the Lord of the Throne above and of the earth below." ##  okuva ku Mukama wa Nnamulondo ali waggulu ne wansi ku nsi.
To Francis-Joseph, the Austrian Emperor: ## Eri Francis-Joseph, Kabaka w’Amatwale ga Austria:
Open thine eyes, that thou mayest behold this glorious Vision, ## Zibula amaaso go, olwo osobole okufuna Ekifaananyi kino eky’ekitiibwa,
and recognize Him Whom thou invokest in the daytime and in the night-season, ## era otegeere ggwe Oyo weegayirira emisana n’ekiro
and gaze on the Light that shineth above this luminous Horizon. ## era otunuulire Ekitangaala ekyakira waggulu w’Olukungirizi olwakaayakana.
To Sultán 'Abdu'l-'Azíz of the Ottoman Empire: ## Eri Sultàn ‘Abdul’-Azìz, Kabaka w’Amatwale ga Ottoman:
Lay not aside the fear of God, and be thou of them that act uprightly. ## Tossa wabbali okutya kwo eri Katonda, era beera omu ku abo abakola eby’obwesimbu. 
Gather around thee those ministers from whom ## Kuŋŋanya abo baminisita abo
thou canst perceive the fragrance of faith and of justice, ## b’osobola okuwunyirizaamu akaloosa k’obukkiriza n’obwenkanya,
and take thou counsel with them, ## era okubaganye n’abo ebirowoozo
and choose whatever is best in thy sight, ## era olondewo ekyo ekisinga obulungi mu maaso go,
and be of them that act generously." ## era obeere omu ku abo abakola eby’ekisa.
To Násiri'd-Dín Sháh of Persia: ## Eri Nasirid-Din Shah owa Buperusi:
We pray that, out of His bounty — exalted be He — ## Tusaba nti, olw’ekisa Kye – Aggulumizibwenga Ye --
He may release, through this imprisonment, the necks of men from chains and fetters, ## Asumulule, mu busibe buno, ensingo z’abantu okuva mu njegere n’amasamba,
and cause them to turn, with sincere faces, ## era abasobozese okukyukira, n’obwenyi obwesimbu,
towards His Face, Who is the Mighty, the Bounteous. ## eri Obwenyi Bwe, Oyo Owaamaanyi, Omugabi.
Ready is He to answer whosoever calleth upon Him, ## Ye mwetegefutefu okuddamu oyo yenna amukowoola Ye,
and nigh is He unto such as commune with Him. ## era Ye ali kumpi n’abo abassa ekimu na Ye.
To the Rulers of America and the Presidents of its Republics: ## Eri Abafuzi b’America ne ba Pulezident b’Amawanga:
Bind ye the broken with the hands of justice, ## Muyunge mmwe abo abamenyese n’emikono egy’obwenkanya,
and crush the oppressor who flourisheth ## era mubetente oyo omjoozi atinta 
with the rod of the commandments of your Lord, the Ordainer, the All-Wise ## n’omuggo ogw’amateeka ga Mukama wammwe, Nnamugereka, Ategeera-byonna.
To Pope Pius IX: ## Eri Paapa Pius IX:
The Word which the Son concealed is made manifest. ## Ekigambo Omwana kye yakisa kyolesaddwa.
It hath been sent down in the form of the human temple in this day. ## Kissiddwa wansi mu kifaananyi kya mu mubiri gw’omuntu mu lunaku luno.
Blessed be the Lord Who is the Father! ## Aweebwe Omukisa Mukama Oyo nga Ye Kitaffe!
He, verily, is come unto the nations in His most great majesty. ## Ddaladdala, Ye azze eri amawanga mu kitiibwa Kye Ekisingira Ddala.
To the entire body of monks of the Christian Church: ## Eri ekibiina ky’Abamonaki ba Kristu bonna mu Kkeleziya:
O concourse of monks! ## Abange mmwe eggye ly’abamonaki!
Seclude not yourselves in churches and cloisters. ## Temweyawula okuva ku balala nga mubeera mwekka mu kkeleziya ne mu bigo byammwe.
Come forth by My leave, and occupy yourselves ## Muveeyo kubanga mbakkiriza Nze, era mwenyigire mu bujjuvu
with that which will profit your souls and the souls of men." ## mu ebyo ebinaaganyula emyoyo gyammwe wamu n’emyoyo gy’abantu.”61

SECTION 27
Four months after the sudden death of the Purest Branch, ## Emyezi ena oluvannyuma lw’okufa okw’ekikutuko okw’Ettabi Erisingira Ddala Obulongoofu, 
Bahá'u'lláh and His companions had to be removed from the barracks ## Bahá’u’lláh ne banywanyi Be baalina okuggibwa mu nkambi
to make way for some army troops. ##  okusobozesa abaamagye okwegazaanya.
He and His family were placed in several houses ## Ye ne ab’omu maka Ge bateekebwa mu mayumba agawerako
for brief periods of time and finally moved into ## okumala akabanga katono era ku nkomerero batwalibwa
the house known today as the House of 'Abbúd. ## mu nnyumba olwaleero emanyiddwa nga Ennyumba ya Abbúd.
They remained under watch and were surrounded by a population that, ## Baasigala bakuumibwa era nga beetooloddwa abantu,
influenced by the orders of the Sultán, was unfriendly and hostile towards them. ## ku lw’ebiragiro bya Sultán, abataalina mukwano era ab’obulabe gye baali.
With time, however, the people of 'Akká came to recognize ## Naye nno, ebbanga nga liyiseewo, abantu ba Akká baatandika okutegeera nti
the innocence of this small band of exiles from Persia, ## kano akabinja k’abawaŋŋanguse okuva mu Buperusi tekaalina musango,
and the conditions of their confinement were eased. ## era embeera z’obusibe bwabwe ne ziteewuluzibwamu.
Much of the change was due to 'Abdu'l-Bahá, ## Enkyukakyuka eyasinga obunene yasibuka ku ‘Abdul’-Bahá,
who was very much in contact with the inhabitants of the city ## eyali atabagana ennyo n’abatuuze b’omu kibuga
and was able to demonstrate to them ## era eyasobola okubalaga
the true motives of the Bahá'ís and the spirit of His Father's Teachings. ## ebigendererwa ebituufu eby’Ababahá’í n’omwoyo gw’Ebyenjiriza ya Kitaawe.
Eventually, Bahá'u'lláh could leave the city of 'Akká ## Kyaddaaki, Bahá’u’lláh yasobolanga okufuluma mu kibuga kye Akká
and visit nearby places. ## n’akyalako mu bifo ebiriranyeewo.
Having been confined so long in the walls of a desolate city, ## Oluvannyuma lw’okusibibwa okumala ebbanga eddene mu bisenge by’ekibuga amatongo,
Bahá'u'lláh could now pass some time in the countryside ## Bahá’u’lláh kaakano yasobolanga okumala ebbanga eriwerako mu bitundu by’omu kyalo
and enjoy the beauty and greenery of nature He so loved. ## nga yeeyagala olw’obulungi n’endabika y’obutonde bwa kiragala obwali bumwetoolodde bwe yayagalanga ennyo.

The last years of Bahá'u'lláh's life were spent ## Emyaka egyasembayo egy’obulamu Bwe, Bahá’u’lláh yagimala
in the Mansion of Bahjí, just outside of 'Akká. ## mu Nnyumba ye Bahjí, okumpi ne Akká.
Built while He was imprisoned within the city walls, ##  Yazimbibwa Ye nga akyali musibe munda mu bisenge by’ekibuga,
it was abandoned by the owner when an epidemic broke out in the area. ## era n’erekebwa ttayo nnyini yo nnawookeera w’obulwadde bwe yabalukawo mu kitundu ekyo.
'Abdu'l-Bahá was able to acquire it for His beloved Father, ## ‘Abdul’-Bahá yasobola okugifunira Kitaawe omwagalwa,
first renting it and later purchasing it outright. ## nga yasooka kugipangisa ate oluvannyuma n’agigulira ddala.
By now the attitude of the people of not only 'Akká ## Ekiseera kino we kyatuukira endowooza y’abantu 
but also the nearby regions of Syria and Lebanon ## si mu Akká mwokka wabula ne mu bitundu ebiriranyeewo nga Syria ne Lebanon,
towards Bahá'u'Iláh and His followers had completely changed. ## eri Bahá’u’lláh n’abagoberezi Be, yali ekyukidde ddala. 
Though the orders of the Sultán were still in effect, ## Newaakubadde ebiragiro bya Sultan byali bikyaliwo,
and formally He was a prisoner under strict confinement, ## era nga mu butongole yali akyali musibe mu mateeka amakakali,
He was, in reality, as revered and respected as a king. ## mu butuufu, Ye yali agulumizibwa era nga assibwamu ekitiibwa nga Kabaka. 
Even the officials of the region would come ## Kale n’abakungu b’ekitundu ekyo bajjanga
to seek His advice and counsel. ## okwebuuza n’okuluŋŋamizibwa okuva eri Ye.
Thus is the power of Bahá'u'lláh's Revelation ## Bwegatyo nno ago ge maanyi g’Okubikkulirwa kwa Bahá’u’lláh
to transform the hearts of men. ## agakyusa emitima gy’abantu. 
During the years in 'Akká and Bahjí, the Pen of Bahá'u'lláh ## Mu bbanga ery’emyaka egyo nga Bahá’u’lláh ali mu Akká ne Bahji, Akafumu Ke
revealed volumes and volumes of guidance ## kaabikkula omukuku gw’ebiwandiiko eby’okuluŋŋamya
that will enable humanity to build a glorious world civilization. ## ebyali bijja okuyamba abantu bonna okuzimba obugunjufu bw’ensi obw’ekitiibwa.
The mightiest of the Works to flow from His Pen ## Ekiwandiiko ekisinga Obukulu ekyakulukuta okuva mu Kafumu Ke
was the Kitáb-i-Aqdas, the Most Holy Book of His Dispensation, ## kye Kitáb-i-Aqdas, Ekitabo Ekisingira Ddala Obutukuvu mu Mulembe Gwe,
revealed in the House of 'Abbúd around 1873. ## ekyabikkulirwa mu Nnyumba ya Abbúd mu mwaka 1873.
Shoghi Effendi, referring to Bahá'u'lláh's Writings ## Shoghi Effendi, ng’ayogera ku Byawandiikibwa bya Bahá’u’lláh
in the Holy Land, has said: ## mu Nsi Entukuvu agamba bw’ati.

The writings of Bahá'u'lláh during this period, ## Ebyawandiikibwa bya Bahá’u’lláh mu kiseera kino,
as we survey the vast field which they embrace, ## nga bwe tutunuulira embeera ennyingi ennyo ze bikwatako, 
seem to fall into three distinct categories. ## birabika nga ebigwa mu matuluba asatu ageetongodde.
The first comprises those writings which constitute the sequel ## Erisooka mulimu ebyawandiikibwa ebikwataganya ebyo ebyaddirira
to the proclamation of His Mission in Adrianople. ##  okulangirirwa kw’Obubaka Bwe mu Adrianople.
The second includes the laws and ordinances of His Dispensation, ## Eryokubiri mulimu amateeka n’ebiragiro eby’Omulembe Gwe, 
which, for the most part, have been recorded  ## nga n’okusingira ddala, biwandiikiddwa
in the Kitáb-i-Aqdas, His Most Holy Book. ## mu Kitáb-i-Aqdas, Ekitabo Kye Ekisingira Ddala Obutukuvu.
To the third must be assigned those Tablets ## Mu lyokusatu mwe muteekwa okussibwa Ebiwandiiko
which partly enunciate and partly reaffirm ## ebinnyonnyolako era n’okukkaatirizaako
the fundamental tenets and principles underlying that Dispensation. ## ku mpagi n’emiramwa ebikola omusingi gw’Omulembe guno.

The great expansion of the Faith of Bahá'u'lláh ## Okubunyisa okw’amaanyi okw’Enzikiriza ya Bahá’u’lláh
into the Western World did not begin during His own lifetime ## mu Bugwanjuba bw’Ensi tekwaliwo mu biseera eby’obulamu Bwe
and would have to await the period of 'Abdu'I-Bahá's Ministry. ## era kwalina okulindirira ebiseera by’Obuweereza bwa `Abdu'l-Bahá.
His Teachings, however, had been introduced to countries of the West, ## Naye nno, okuyigiriza Kwe kwali kwayanjulwa dda  mu mawanga ag’omu Bugwanjuba,
and a few were aware of the Prisoner of 'Akká ## era abatonotono baali bamanyiiko ku Musibe ow’omu Akká
Who had remarkable influence on those with whom He came into contact. ## eyalina amaanyi agakyusanga buli eyamusisinkananga Ye.
In the spring of 1890, towards the end of Bahá'u'lláh's life, ## Mu kyengera kya 1890, nga Bahá’u’lláh anaatera okutuuka ku nkomerero y’obulamu Bwe, 
Edward Granville Browne, a well-known scholar from Cambridge, England, ## Edward Granville Browne, omuyivu eyali amanyiddwa ennyo okuva mu Cambridge, Bungereza,
came to meet Him. ## yajja okumusisinkana Ye.
The following passages are from his record of that historic interview: ## Ebigambo bino wammanga biggiddwa mu kiwandiiko kye eky’emboozi ey’ebyafaayo:
my conductor paused for a moment while I removed my shoes. ## eyankulembera yayimiriramu akaseera katono nga bwe nzigyamu ebiraato byange.
Then, with a quick movement of the hand, he withdrew, ## Olwo nno, mu bwangu nga amaze okuwenya n’omukono gwe, kye yava awenjula olutimbe,
and, as I passed, replaced the curtain; and I found myself in a large apartment, ## era nga mmaze okuingira, n’aluzzaawo; era neesanga mu kisenge ekinene,
along the upper end of which ran a low divan, ## nga ku ludda olusembayo waaliwo ekitanda ekiwanvu okwali omufaliso, eyesigamizibwako,
while on the side opposite to the door were placed two or three chairs. ##   ate nga kuludda olutunudde olwali lutunudde mu mulyango waali wateereddwawo entebe nga bbiri oba ssatu.
Though I dimly suspected whither I was going ## Newaakubadde muli nnali nteebereza gye nnali ndaga 
and whom I was to behold ## era ani gwe nnali ŋŋenda okulaba 
(for no distinct wonder and awe, I became definitely conscious ## (kubanga nnali sifunye kutemezebwako kwonna), mu kwewunya n’okusamaalirira, ne ndyka nkitegeerera ddala
that the room was not untenanted. ## akatikitiki kamu oba bubiri bwamala okuyitawo, olwo nno, nti mu kisenge mwalimu omuntu.
In the corner where the divan met the wall sat a wondrous and venerable figure, ## Mu nsonda ekitanda we kyali okumpi n’ekisenge we waali watudde omuntu ow’ekitiibwa ennyo, 
crowned with a felt head-dress of the kind called táj by dervishes ## nga anaanikiddwa ekiremba ku mutwe Gwe abamonko Abayiisiraamu kye bayita Táj
(but of unusual height and make), ## (naye nga obuwanvu n’enkola yakyo si ya bulijjo),
round the base of which was wound a small white turban. ## nga ku ggemo lyakyo kwali kuzingiddwako ekitambala ekyeru.
The face of him on whom I gazed I can never forget, ##  Obwenyi bw’Oyo gwe nneekaliriza ssiriyinza kubwerabira,
though I cannot describe it. ## wadde nga sisobola kubunnyonnyola.
Those piercing eyes seemed to read one's very soul; ## Amaaso Ge ago amoogi gaalabika nga agasoma ebiri munda mu mmeeme y’omuntu;
power and authority sat on that ample brow; ## amaanyi n’obuyinza ebyalabikira mu bwenyi buno obugazi;
while the deep lines on the forehead and face ## so nga n’enkanyanya mu bwenyi ezaalaga
implied an age which the jet-black hair and beard ##  obukulu enviiri Ze ezaali enzirugavu ttibitibi n’ebirevu
flowing down in indistinguishable luxuriance ## ebyali bireebeeta okukkirira wansi awatali kukugirwa okutuukira ddala
almost to the waist seemed to belie. ## kumpi mu kiwato byalabika nga ebirimba.
No need to ask in whose presence I stood, ## Kyali tekinetaagisa kubuuza ani gwe nnali neesimbye mu maaso, 
as I bowed myself before one who is the object of a devotion and love ##  bwe nnali nvunnama mu maaso g’omuntu asinzibwa era ayagalibwa,
which kings might envy and emperors sigh for in vain! ## bakabaka gwe beera ayinza okukwatirwa obuggya n’abafuzi bamatwale gwe bassiza ebikkowe nga banoonnya naye ate nga tebalibufuna!
A mild dignified voice bade me be seated, ## Eddoboozi esseeneekerevu ery’ekitiibwa ne lindagira okutuula,
and then continued:—'Praise be to God that thou hast attained! ## era ne ligenda mu maaso: ‘Ettendo libe eri Katonda kubanga ggwe gw’otuuseeko! 
Thou hast come to see a prisoner and an exile ## Ggwe ozze okulaba omusibe era omuwaŋŋanguse.
We desire but the good of the world ## Ffe tetwegomba kirala kyonna wabula obulungi bw’ensi
and the happiness of the nations; ## era n’essanyu eri amawanga; 
yet they deem us a stirrer up of strife and sedition ## naye ate batutwala nga abatakuzi b’obutabanguko n’enjawukana  
worthy of bondage and banishment ## abagwanira okusibibwa n’okuwaŋŋangusibwa…
That all nations should become one in faith  ## Nti ensi zonna zisaana zibeere bumu mu nzikiriza emu 
and all men as brothers; ## era n’abantu bonna bafuuke nga ab’oluganda;
that the bonds of affection and unity ## nti enjegere z’omukwano n’obumu
between the sons of men should be strengthened; ##  wakati mu baana b’abantu zisaana okunywezebwa,
that diversity of religion should cease, ## nti enjawukana mu madiini zisaana ziggwewo,
and differences of race be annulled ## era n’enjawukana mu bika y’abantu zikome
—what harm is there in this? ## — kabi ki akali mu kino?…
Yet so it shall be; ## Naye ate era kino bwekityo bwe kiribeera;
these fruitless strifes, ## obugulumbo buno obutavaamu bibala,
these ruinous wars shall pass away, ## entalo zino ez’okuzikiriza ziriggwawo,
and the 'Most Great Peace' shall come ## era Emirembe Egisingira Ddala giribaawo.
Do not you in Europe need this also? ## Mmwe mu Bulaaya kino nammwe temukyetaaga?
Is not this that which Christ foretold? ## Kino Kristu si ky’ekyo kye yalanga?
Yet do we see your kings and rulers lavishing their treasures ## Naye ate Ffe tulaba bakabaka n’abafuzi bammwe nga badiibuuda eby’obugagga byabwe 
more freely on means for the destruction of the human race ## awatali kukubwa ku mukono ku bintu ebisaanyaawo abantu
than on that which would conduce to the happiness of mankind ## okusinga okubukozesa ku ebyo ebireetawo essanyu ly’abantu bonna
These strifes and this bloodshed and discord must cease, ## Obukuubagano buno n’okuyiwa omusaayi kuno wamu n’obutakkaanya biteekwa okukoma,
and all men be as one kindred and one family ## era abantu bonna babeere nga abooluganda era ab’omu nju emu.
Let not a man glory in this, that he loves his country; ## Omuntu aleme okwewaanira mu kino, nti ayagala ensi ye;
let him rather glory in this, that he loves his kind ## wabula asaana yeewaanire mu kino, nti ayagala muntu munne…”63

Under what circumstances were Bahá'u'lláh and His companions ## Mbeera ki ezawaliririza Bahá’u’lláh ne banywanyi Be
removed from the barracks? ## okuggibwa mu nkambi y’amagye?
What is the name of the house in 'Akká into which Bahá'u'lláh and His family finally moved? ## Ennyumba Bahá’u’lláh ne ab’omu maka Ge gye basemba okusengukiramu mu Akká eyitibwa etya?
How did the conditions of their life in 'Akká change? ## Embeera z’obulamu bwabwe mu Akká zaakyuka mu ngeri ki?
What caused this change? ## Kiki ekyaleetawo enkyukakyuka zino?
What is the name of the mansion where Bahá'u'lláh ## Ennyumba eyitibwa etya? Bahá’u’lláh mwe yamalira emyaka Gye
spent the last years of His life? ## egyasembayo mu bulamu Bwe 
Under what circumstances did 'Abdu'l-Bahá acquire the Mansion of Bahjí? ## Ennuymba ey’Ekitiibwa mu Bahjí ‘Abdul’-Bahá yagifuna mu mbeera ki?
What is the most important Work revealed by Bahá'u'lláh ## Kiwandiiko ki ekisingira ddala obukulu ekyabikkulibwa Bahá’u’lláh
during the years in 'Akká? ## mu myaka gye yamala mu Akká?
Where was it revealed and when? ## Kyabikkulirwa wa era ddi?
What are the three categories into which, according to Shoghi Effendi, ## Makowe ki asatu, okusinziira ku Shoghi Effendi, 
the Writings of Bahá'u'lláh during this period fall? ## Ebiwandiiko bya Bahá’u’lláh mu mwe bigwa mu kiseera kino?
What are some of the laws of Bahá'u'lláh's Dispensation? ## Agamu ku mateeka ag’Omulembe gwa Bahá’u’lláh ge galuwa?
What are some of the tenets and principles of His Dispensation? ## Agamu ku mateeeka n’empagi ez’Omulembe Gwe ze ziruwa? 
Who was Edward Granville Browne? ## Edward Granville Browne ye yali ani?
Imagine that you are Edward Granville Browne ## Weefuule nti ggwe Edward Granville Browne
and that you are at a gathering in England. ## era nti oli mu lukuŋŋaana mu Bungereza.
Tell the story of your interview with Bahá'u'lláh ## Nyumya emboozi gye walina ne Bahá’u’lláh
with the necessary enthusiasm. ## nga eno bw’ossaamu n’akatinko akasaanidde.

SECTION 28
The Kitáb-i-Aqdas is not a large book; ## Kitab-i-Aqdás si kitabo kigazi;
it consists of only 190 paragraphs. ## kirimu obutundutundu 190.
In it, however, are contained the basic laws ## Naye nno, mu kitabo kino mwe muli amateeka amakulu
and ordinances of the future world civilization. ## n’ebiragiro eby’obugunjufu obw’ensi yonna mu biseera eby’omu maaso.
Shoghi Effendi has referred to it as the Mother Book of Bahá'u'lláh's Dispensation  ## Shoghi Effendi akyogeddeko nga Ekitabo Nnakazadde eky’Omulembe gwa Bahá’u’lláh
and the Charter of His New World Order. ## era Endagaano ey’Enteekateeka Ye ey’Ensi Empya.
You will study passages from the Kitáb-i-Aqdas ## Ojja kusoma ekitundutundu okuva mu Kitab-i-Aqdás
repeatedly throughout your life as you strive ## emirundi egy’omudduriŋŋanwa obulamu bwo bwonna nga bw’olafubana
to align your thoughts and deeds with the commandments of God. ## okutereeza ebirowozo byo n’ebikolwa byo bigendere ku mateeka ga Katonda.
For now, it is suggested that you memorize the opening five paragraphs. ## Mu kiseera kino, oweebwa amagezi okukwata bukusu obutundutundu obutaano obusooka.
The first duty prescribed by God for His servants ## Obuvunaanyizibwa obusookera ddala Katonda bw’alagidde abaddu Be
is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, ## kwe kumutegeera Oyo Enjuba ey’Okubikkulirwa Kwe era Ensulo y’amateeka Ge,
Who representeth the Godhead in both ## Oyo ayolesa Obwakatonda mu
the Kingdom of His Cause and the world of creation. ##  Bwakabaka obw’Enzikiriza Ye era ne mu nsi y'obutonde. 
Whoso achieveth this duty hath attained unto all good; ## Oyo yenna atuukiriza obuvunaanyizibwa buno aba atuuse mu kwesiima kwonna;
and whoso is deprived thereof hath gone astray, ## era n’oyo abuggiddwako, aba awabye
though he be the author of every righteous deed. ## ne bwabeera mukozi wa buli kikolwa kyonna eky'obutuukirivu.
It behooveth everyone who reacheth this most sublime station, ## Kigwanidde buli omu atuuka mu kifo kino ekya waggulu ennyo,
this summit of transcendent glory, ## entikko ey'ekitiibwa ekitenkanika,
to observe every ordinance of Him Who is the Desire of the world. ## okugondera buli kiragiro eky’Oyo Eyeegombebwa ensi yonna.
These twin duties are inseparable. ## Obuvunaanyizibwa buno obwa nnabansasaana tebuyinza kusattululwa.
Neither is acceptable without the other. ## Obuvunaanyizibwa obumu tebukkirizibwa awatali bunnaabwo.
Thus hath it been decreed by Him Who is the Source of Divine inspiration. ## Bwekityo bwe kiragiddwa Oyo Ensibuko ey'okuluŋŋamizibwa Okutukuvu.
They whom God hath endued with insight ## Abo Katonda b’awadde okutegeera,
will readily recognize that the precepts laid down by God ## bajja kukiraba mangu nti amateeka ga Katonda gaatuwa,
constitute the highest means for the maintenance of order in the world ## mwe muli amakubo agasingira ddala obulungi mu kutebenkeza ensi
and the security of its peoples. ## era n’obukuumi bw'abantu baayo.
He that turneth away from them ##  Oyo akyuka n’agavaako 
is accounted among the abject and foolish. ## abalirwa mu abo abanyoomebwa era abasirusiru.
We, verily, have commanded you to refuse the dictates ## Ddaladdala, Ffe tubalagidde mugaane okugondera ebibalagirwa
of your evil passions and corrupt desires, ## emyoyo gyammwe emigwenyufu era n’okwegomba kwammwe okutaliimu,
and not to transgress the bounds ## era n’obutasukka nsalo ez’ebyo 
which the Pen of the Most High hath fixed, ## ebiwandiikiddwa Akafumu k’Oyo Ali Waggulu Ennyo,
for these are the breath of life unto all created things. ## kubanga zino z’empewo ez’obulamu eri ebitonde byonna.
The seas of Divine wisdom and Divine utterance ## Ennyanja z’amagezi g’Obutuukirivu n’ebigambo Ebituukirivu
have risen under the breath of the breeze of the All-Merciful. ## ziyimuse okuva wansi w’omukka gw’Oyo Omusaasizi wa bonna.
Hasten to drink your fill, O men of understanding! ## Mwanguwe okwekatankira mukkute, Abange mmwe abantu abalina okutegeera!
They that have violated the Covenant of God ## Abo abatyobodde Endagaano ya Katonda 
by breaking His commandments, and have turned back on their heels, ## nga bamenya amateeka Ge, era ne bagadduka,
these have erred grievously in the sight of God, ## bano baba basobezza nnyo mu maaso ga Katonda,
the All-Possessing, the Most High. ## Oyo Alina-byonna, Ali Waggulu Ennyo.”
          
O ye peoples of the world! ## Abange mmwe abantu b’ensi!
Know assuredly that My commandments are ## Mumanyire ddala nti amateeka gange Nze 
the lamps of My loving providence among My servants, ## z’ettabaaza z’obugabirizi bw’okwagala kwange Nze wakati mu baddu bange,
and the keys of My mercy for My creatures. ## era bye bisumuluzo by’okusaasira kwange Nze eri ebitonde byange.
Thus hath it been sent down from the heaven ## Bwegatyo bwe gassiddwa ku nsi okuva mu ggulu
of the Will of your Lord, the Lord of Revelation. ## ly’Okwangala kwa Mukama wammwe, Mukama w’Okubikkulirwa.
Were any man to taste the sweetness of the words 
which the lips of the All-Merciful have willed to utter, ##  Singa omuntu yenna alega ku buwoomi bw’ebigambo Oyo Omusaasizi wa byonna by’akkirizza okwatula,
he would, though the treasures of the earth be in his possession, ## newaakubadde ebyobugagga byonna eby’ensi bibeera mu mukono gwe,
renounce them one and all, ## yandibyegaanyi kimu ku kimu ne byonna awamu,
that he might vindicate the truth ## bwatyo asobole okukakasa amazima 
of even one of His commandments, ## kale wadde agali limu ku mateeka Ge,
shining above the Dayspring of His bountiful care and loving-kindness. ## nga lyakaayakanira waggulu w’Ensibuko y’obulabirizi bwe obungi n’ekisa ky’okwagala Kwe.”
"Say: From My laws the sweet-smelling savor of My garment can be smelled, ## Yatula:  Okuva mu mateeka Gange akaloosa ak'ekyambalo kyange Nze kayinza okunuusibwa,
and by their aid the standards of Victory ## era olw’okubeerwa kwako bendera zaago ez’Obuwanguzi 
 will be planted upon the highest peaks. ## zirisimbibwa ku ntikko ezisingira ddala obugulumivu.
The Tongue of My power hath, from the heaven of My omnipotent glory, ## Okuva mu ggulu ery'ekitiibwa kyange Nze eky'amaanyi gonna, Olulimi olw'obuyinza Bwange 
addressed to My creation these words: ## lwasanguzza eri ebitonde byange Nze ebigambo bino:
'Observe My commandments, for the love of My beauty.' ## “Mukwatenga amateeka gange Nze, olw'okwagala obubalagavu bwange Nze.”
Happy is the lover that hath inhaled the divine fragrance ## Yesiimye oyo omwagalwa anuusizza ku kaloosa akatukuvu
of his Best-Beloved from these words, ## ak'Omwagalwa we Asinga-Bonna okuva mu bigambo bino,
laden with the perfume of a grace which no tongue can describe. ## ebijjuziddwa akawoowo ak'ekisa akatasobola kuttottolwa lulimi lwonna.
By My life! He who hath drunk the choice wine of fairness ## Ndayira ku lw'obulamu Bwange!  Oyo anywedde ku mubisi ogwemberenge ogw'obwenkanya
from the hands of My bountiful favor will circle around My commandments ## okuva mu mikono gyange Nze egy'ekisa, alyebungululira ku mateeka gange Nze
that shine above the Dayspring of My creation. ## agatangalijjira waggulu w'Enjuba y'ebitonde byange Nze.”
Think not that We have revealed unto you a mere code of laws. ## Temulowooza nti Ffe tubabikkulidde kabonero bubonero ak’amateeka.
Nay, rather, We have unsealed the choice Wine ## Nedda, wabula, Ffe tusumuludde Envinnyo esingira ddala 
with the fingers of might and power. ## nga tukozesa engalo ez’amaanyi n’obuyinza. 
To this beareth witness that which the Pen of Revelation hath revealed. ## Ku Kino, Akafumu ak’Okubikkulibwa kye kabikudde kakiwaako obujulirwa.
Meditate upon this, O men of insight! ## Mufumiitirize ku kino, Abange abantu abalina okutegeera okw’omunda!

SECTION 29
Bahá'u'lláh's successive banishments, ## Okuwaŋŋangusibwa kwa Bahá’u’lláh olw’omuddiriŋŋanwa,
although apparently undertaken at the orders of worldly powers, ## newaakubadde nga kulabika kwakolebwa ku biragiro by’abafuzi b’ensi,
were directed by the Hand of Almighty God Himself. ## kwalagirwa Omukono gwa Katonda Ye Mwene Ayinza-byonna.
The spiritual forces released as the Manifestation of God moved from place to place, ## Amaanyi ag’omwoyo agaasumululwa nga Oyo Ayolesebwa Katonda bwatambula okuva mu kifo ekimu okudda mu kirala,
finally arriving in the Holy Land ##  oluvannyuma lwa byonna naatuuka mu Nsi Entukuvu
where the spiritual and administrative center of His Faith was to be established, ## awaali ekitebe ekikulu eky’omwoyo n’okuddukanya emirimu gy’Enzikiriza Ye we kyali kigenda okukubibwa,
are incalculable. ## tegalojjeka.
Below is a map showing the route of His exiles. ## Wammanga ye maapu eraga ekkubo lye yayitamu mu kuwaŋŋangusibwa Kwe kwonna.
You should commit to memory its details ## Osaanye okwate bukusu byonna ebigikwatako
and have firmly engraved in your mind the image of the path that took Him from Iran to the Holy Land. ## era ekifaananyi ky’ekkubo Ye lye yakwata okuva mu Iran okutuuka mu Nsi Entukuvu kiremenga okusanguka okuva mu bwongo bwo. 

During the years that a Manifestation of God walks among men, ## Mu myaka Oyo Ayolesebwa Katonda gy’amala ng’atambulira wakati mu bantu, 
His extraordinary powers are diffused throughout the world, ## amaanyi Ge agatali ga bulijjo gabunyisibwa mu nsi yonna,
causing a profound change in the reality of all created things. ## ne galeetawo enkyukakyuka ey’omuggundu mu mbeera z’ebitonde byonna.
In this Glorious Day, Bahá'u'lláh revealed the Word of God ## Mu Lunaku lino olw’Ekitiibwa, Bahá’u’lláh yabikkula Ekigambo kya Katonda
to humanity for almost forty years, ## eri abantu bonna okumalira ddala kumpi emyaka amakumi ana,
endowing the world of being with limitless potentialities, ## nga awa ensi y’obulamu obusobozi obutaliiko kkomo,
the unfoldment of which will give rise ## nga okuwanjuluzibwa kwabwo kujja kuleetawo
to a civilization of unimaginable beauty. ## obugunjufu omuli ebirungi ebitalojjeka.
These forty years of continuous Divine Revelation ## Emyaka amakumi ana gino egy’Okubikkulirwa Okutukuvu okutaasalako
came to an end on 29 May 1892. ## gyakoma nga 29 May 1892.
Nine months before His ascension, ## Emyezi mwenda nga okugenda Kwe mu Ggulu tekunnatuuka,
Bahá'u'lláh had expressed His desire to depart from this world. ## Bahá’u’lláh yali alaze okwegomba Kwe okwabulira ensi eno.
From that time on, it became increasingly clear ## Okuva mu kiseera ekyo n’okweyongerayo, kyagendanga kyeraga lwatu
from the tone of the remarks He made, ## okuva ku ngeri Ye gye yali ayogeramu,
that the close of His life on this earthly plane was approaching. ## nti enkomerero y’obulamu Bwe obw’oku nsi eno yali esembedde.
On the night of 8 May 1892, He contracted a slight fever. ## Mu kiro kya 8 May 1892, yafunamu olusujjasujja.
The fever grew the following day, but then seemed to go away. ## Omusujja gwalinnya olunaku olwaddirira, naye ate ne gulabika nga ogwali gugenze.
He continued to allow certain of the friends ## Yeeyongera okukkiriza abamu ku mikwano
and pilgrims to meet with Him, ## n’abalamazi okumusisinkana Ye,
but it soon became evident that He was not well. ## naye mangu kyali kyeraga lwatu nti Ye teyali bulungi.
His fever returned, this time stronger than before, ## Omusujja Gwe gwakomawo, ku mulundi guno nga gwa maanyi okusinga nga bwe gwali olubereberye,
and His condition slowly grew worse. ## era embeera Ye mpolampola yagenda esajjuka.
At the hour of dawn on 29 May 1892, ## Ku maliiri ga 29 May1892,
in the 75th year of His life, ##  mu mwaka Gwe ogwa 75 ogw’obulamu Bwe,
His spirit ascended from this world. ## omwoyo Gwe gwayambuka okuva mu nsi eno.
Six days before He passed away, ## Ennaku mukaaga nga tannaba kussa mukka Gwe ogw’enkomerero,
He called to His presence all the believers assembled in the Mansion of Bahjí, ## yayita abakkiriza bonna abaali mu Nnyumba ya Bahjí bakuŋŋaanire Ye we yali,
for what was to be their last meeting with Him. ## nga eno ye yali egenda okubeera ensisinkano Ye esembayo nabo.
As He lay in bed supported by one of His sons, He addressed them. ## Nga agalamidde ku kitanda Kye nga awaniriddwa omu ku batabani Be, bwatyo n’ayayogera eri bbo nti;
I am well pleased with you all, He said. ## Ndi mussanyufu nnyo eri mmwe mwenna.
Ye have rendered many services, and been very assiduous in your labors. ## Mukoze emirimu mingi, era mubadde bamalirivu mu kulafuubana kwammwe. 
Ye have come here every morning and every evening. ## Mubadde mujja wano buli ku makya na buli kawungeezi. 
May God assist you to remain united. ## Nsaba Katonda ababeere musigale nga muli bumu.
May He aid you to exalt the Cause of the Lord of being. ## Nnsaba Ye ababeere mmwe mugulumize Enzikiriza ya Mukama w’obulamu.
Tears streamed from the eyes of those gathered around Him. ## Amaziga gaakulukuta okuva mu mmunye z’abo abaali bakuŋŋaanye okumwetooloola Ye.
News of His passing was immediately communicated to the Sultán by telegram. ## Amawulire ag’okugenda Kwe mu Ggulu mangu ddala gaatuusibwa ewa Sultán nga gayisibwa mu ssimu empandiike. 
The message began with the words "the Sun of Bahá has set" ## Obubaka bwatandika n’ebigambo bino nti: "Enjuba ya Bahá egudde"
and went on to inform the Sultán of the plans ## era ne bweyongera okutegeeza Sultán ku nteekateeka
to bury the sacred remains near the Mansion. ## z’okuziika enjole entukuvu okumpi n’Ennyumba Ennene.
A small room in a house just west of the Mansion was selected, ## Ekisenge ekitonotono mu nnyumba ku ludda lw’ebugwanjuba bw’Ennyumba Ennene kyalondebwa
and shortly after sunset on the very day of His ascension, ## era mangu ddala nga enjuba yaakagwa ku lunaku lwennyini Ye lwe yagenderako mu Ggulu,
His Body was laid to rest. ## Omubiri Gwe ne guziikibwa.
The Qiblih of the people of Bahá was now fixed at this Holy Spot. ## Qiblíh y’abantu ba Bahá olwo kaakano n’erambikibwa mu Kifo Ekitukuvu kino.
Nabíl describes the agony of those days in these words: ## Nabíl attottola okunyolwa mu nnaku ezo mu bigambo bino:
Methinks, the spiritual commotion set up in the world of dust ## Nkirowooza nti, okusiikuuka kw’omwoyo okwabalukawo mu nsi y’enfuufu
had caused all the worlds of God to tremble. ## kwe kwali kuleesewo okukankana mu nsi za Katonda zonna.
My inner and outer tongue are powerless ## Olulimi lwange olw’omu nda n’olwo olw’okungulu terulina maanyi
to portray the condition we were in. ## okulojja embeera gye twalimu…  
In the midst of the prevailing confusion ## Wakati mu kubutaabutana
a multitude of the inhabitants of 'Akká and of the neighboring villages, ## okwaliwo nnamungi w’abatuuze ab’omu ‘Akká wamu n’abo ab’omu byalo ebyetooloddewo,
that had thronged the fields surrounding the Mansion, ## abaali beeyiye mu bisaawe ebyetoolodde Ennyumba Ennene,
could be seen weeping, beating upon their heads, ## baalabibwa nga baaziirana, nga beekuba ku mitwe gyabwe,
and crying aloud their grief. ## era nga bakuba ebiwoobe olw’okunyolwa okungi ennyo.

For a full week, large numbers of mourners, rich and poor alike, ## Okumalira ddala wiiki namba, enkuyanja y’abakungubazi, abagagga n’abaavu awatali kweyawulamu,
came to express their grief to Bahá'u'lláh's family. ## bajja okukubagiza ab’omu maka ga Bahá’u’lláh.
Prominent people from all segments of society, ## Abantu abeebitiibwa okuva ku buli mutendera gw’abantu,
including Muslims, Christians and Jews, ## nga muno mwalimu Abasiraamu, Abakiristu n’Abayudaaya,
poets, clergy and government officials, ## abatontomi, bakabona, n’abakungu okuva mu gavumenti,
joined in sorrowing over His loss ## beegatta mu kunakuwala olw’okumufiirwa Ye
and in praising His virtues and greatness. ## era n’okutendereza empisa Ze n’ekitiibwa Kye.
Many of them even paid written tributes to Him. ## Bangi ku bo era ne bamuwaako n’obujulirwa mu buwandiike.
Similar tributes were received from cities throughout the region, ## Obujulirwa obw’engeri y’emu bwafunibwa okuva mu bibuga okwetooloola ekitundu kyonna,
all of which were submitted to 'Abdu'l-Bahá, ## nga bwonna bwatuusibwa eri ‘Abdul’-Bahá,
who now represented the Cause of Bahá'u'lláh. ## kaakano eyali nga akiikiridde Enzikiriza ya Bahá’u’lláh.
However, these expressions of sorrow were, ## Naye nno, obubaka buno obw’okunyolwa,
in the words of the Guardian, ## mu bigambo by’Omukuumi,
"but a drop when compared with the ocean of grief ## byali nga ettondo obutondo bwe bigeraageranyizibwa ne ssemayanja w’okunyolwa
and the innumerable evidences of unbounded devotion which, ## era n’obujulirwa butabalika obw’okwewaayo okutakugirwa,
at the hour of the setting of the Sun of Truth, ## nga mu ssaawa y’okugwa kw’Enjuba ey’Amazima,
poured forth from the hearts of the countless thousands ## obwayiikanga okuva mu mitima gy’enkumi n’enkumi z’abantu
who had espoused His Cause, ## abaali bakkirizza Enzikiriza Ye,
and were determined to carry aloft its banner ## era abaali abamalirivu okuwanika waggulu bendera yaakwo 
in Persia, India, Russia, 'Iráq, Turkey, Palestine, Egypt and Syria. ## mu Buperusi, India, Russia, Iraq, Butuluuki, Palestine, Misiri ne Syria.
Present to your group an account of the ascension of Bahá'u'lláh in your own words. ## Mu bigambo byo, ttottolera ekibinja kyo ebyo ebyaliwo nga Bahá’u’lláh alinnya mu Ggulu. 
After Bahá'u'lláh's passing, ## Oluvannyuma lw’okugenda kwa Bahá’u’lláh,
Nabíl was chosen by 'Abdu'l-Bahá to select those passages ## Nabíl yalondebwa ‘Abdul’-Bahá okulondayo ebitundutundu by’ebiwandiiko ebyo nga awamu
that make up the text of the Tablet of Visitation. ##  bye bikola ebiwandiiko ebiri mu Kiwandiiko ky'Okukyalirwa.
This Tablet is recited in the Shrines of Bahá'u'lláh and the Báb. ## Ekiwandiiko kino kitontomwa mu Biggwa bya Bahá’u’lláh ne Báb. 
It is also frequently used in commemorating Their anniversaries. ## Nate era enfunda nnyingi kikozesebwa mu kujjukira ennaku Zaabwe enkulu.
The Ascension of Bahá'u'lláh is commemorated ## Okugenda mu Ggulu okwa Bahá’u’lláh kujjukirwa
in the early hours of 29 May. ## mu ssaawa ez’oku maliiri ennyo eza nga 29 May.
You will, of course, be an active supporter ## Weewaawo, ojja kubeera muwagizi owaamaanyi
of such gatherings in your community ## ow’enkuŋŋaana nga ezo mu bantu ab’omu kitundu kyo
and should therefore be well familiar ## era, noolwekyo, osaana okwemanyiiza
with the text of this Tablet of utmost beauty. ## ebigambo ebiri mu Kiwandiiko kino ekirimu ebirungi ebitenkanika.
The praise which hath dawned from Thy most august Self, ## Ettendo eryeyerudde okuva eri ekitiibwa Kyo Mwene ekyekitalo,
and the glory which hath shone forth ## era n'ekitiibwa ekivuddeyo
from Thy most effulgent Beauty, rest upon Thee, ## okuva ku Bubalagavu Bwo obwakaayakana, bituule ku Ggwe,
O Thou Who art the Manifestation of Grandeur, ## Ayi Ggwe Okwolesebwa okw'Ekitiibwa,
and the King of Eternity, ## era Kabaka ow'Olubeerera,
and the Lord of all who are in heaven and on earth! ## era Mukama w'abo bonna abali mu ggulu ne ku nsi!
I testify that through Thee the sovereignty of God and His dominion, ## Ndayira nti mu Ggwe obwakabaka bwa Katonda n'obufuzi Bwe,
and the majesty of God and His grandeur, were revealed, ## era n'ekitiibwa kya Katonda n'obuyinza Bwe, bibikkuliddwa,
and the Daystars of ancient splendor have shed ## era n'Enjuba ezekitiibwa eky’eddanedda
their radiance in the heaven of Thine irrevocable decree, ## zaakaayakanye mu ggulu ly'etteeka Lyo eritakyuka
and the Beauty of the Unseen hath shone forth ## era n’Obubalagavu obw'Oyo Atalabika bwakaayakanye
above the horizon of creation. ## waggulu w’entikko y'obutonde.
I testify, moreover, that with ## Ndayira, nate era,
but a movement of Thy Pen Thine injunction ## nti Akafumu Ko okuwandiika obuwandiisi ekiragiro Kyo nti 
'Be Thou' hath been enforced, ## “Beera” kissiddwa mu nkola,
and God's hidden Secret hath been divulged, ## n'Ekyama kya Katonda ekikusike kibikkuddwa,
and all created things have been called into being, ## era ebitonde byonna ne biweebwa obulamu,
and all the Revelations have been sent down. ## era n'Okubikkulirwa kwonna kuweerezeddwa ku nsi.  
I bear witness, moreover, that ## Ndayira, nate era, nti
through Thy beauty the beauty of the Adored One hath been unveiled, ## mu bubalagavu Bwo obubalagavu bw’Oyo Asuutibwa bwoleseddwa, 
and through Thy face the face of the Desired One hath shone forth, ## era ne mu bwenyi Bwo obwenyi bw’Oyo Eyeegombebwa bweyolese,
and that through a word from Thee ## era nti mu kigambo ekiva mu Ggwe
Thou hast decided between all created things, ## Ggwe osazeewo wakati w’ebitonde byonna
causing them who are devoted to Thee ## n’osobozesa abo abeewaddeyo eri Ggwe
to ascend unto the summit of glory, ## okulinnyalinnya okutuuka ku ntikko eyekitiibwa,
and the infidels to fall into the lowest abyss. ## era n’abakafiiri okuserengeta mu nnyanga.
I bear witness that he who hath known Thee hath known God, ## Ndayira nti oyo akutegedde, aba ategedde Katonda,
and he who hath attained unto Thy presence hath attained unto the presence of God. ## era oyo atuuse mu maaso Go aba atuuse mu maaso ga Katonda.
Great, therefore, is the blessedness of him ## Noolwekyo, alina omukisa munene oyo
who hath believed in Thee, and in Thy signs, ## akkiririza mu Ggwe, era ne mu bubonero Bwo,
and hath humbled himself before Thy sovereignty, ## era ne yeetoowaliza mu maaso g'obwakabaka Bwo,
and hath been honored with meeting Thee, ## era n’aweebwa ekitiibwa olw'okukusisinkana
and hath attained the good pleasure of Thy will, ## era n’afuna essanyu ery’okwesiima ery'okwagala Kwo,
and circled around Thee, and stood before Thy throne. ## era nga ali mu kibinja ky’abakwetoolodde, era n’ayimirira mu maaso ga Nnamulondo Yo.
Woe betide him that hath transgressed against Thee, ## Zimusanze oyo asobezza eri Ggwe, 
and hath denied Thee, and repudiated Thy signs, ## era akwegaana Ggwe, era n'asambajja obubonero Bwo, 
and gainsaid Thy sovereignty, and risen up against Thee, ## era n'asoomooza obwakabaka Bwo, era n'agolokoka okukulwanyisa Ggwe,
and waxed proud before Thy face, and hath disputed Thy testimonies, ##  era ne yeekaalisiza mu maaso Go, era n’awakanya obukakafu Bwo, 
and fled from Thy rule and Thy dominion, ##  era n'adduka okuva mu bufuzi Bwo era ne mu bwakabaka Bwo,
and been numbered with the infidels ## era n'abalibwa wamu n'abakaafiiri
whose names have been inscribed by the fingers of Thy behest upon Thy holy Tablets. ## nga amannya gaabwe gawandiikiddwako n'engalo ez'ekiragiro Kyo, ku Mayinja Go amatukuvu.
Waft, then, unto me, O my God and my Beloved, ## Kale nno, fuuwa eri nze, Ayi Katonda wange era Omwagalwa wange,
from the right hand of Thy mercy and Thy loving-kindness, ## okuva mu mukono gwo ogwa ddyo ogw'okusaasira Kwo era n'ekisa ky'okwagala Kwo,
the holy breaths of Thy favors, ## empewo entukuvu ez'emikisa Gyo,
that they may draw me away from myself and from the world ## bwezityo zisobole okunsikiriza nneme okwelowoozaako era nneme n'okulowooza ku by'ensi
unto the courts of Thy nearness and Thy presence. ## nsobole okutuuka mu mbuga eziri okumpi Naawe era n'okubeerawo Kwo.
Potent art Thou to do what pleaseth Thee. ## Ggwe olina Obuyinza okukola nga Ggwe bw'oyagala.
Thou, truly, hast been supreme over all things. ## Ggwe, mu mazima, wasukkuluma ku bintu byonna.
The remembrance of God and His praise, ## Okujjukira Katonda n'ettendo Lye,
and the glory of God and His splendor, ## era n'ekitiibwa kya Katonda n'okumasamasa Kwe,
rest upon Thee, O Thou Who art His Beauty! ## bibeere ku Ggwe, Ayi Ggwe Omubalagavu We!
I bear witness that the eye of creation ## Ndayira nti eriiso ly'obutonzi
hath never gazed upon one wronged like Thee. ## terirabanga ku muntu ajolongeddwa nga Ggwe.
Thou wast immersed all the days of Thy life ## Ggwe wali onnyikiddwa ennaku zonna ez'obulamu Bwo
beneath an ocean of tribulations. ## wansi wa ssemayanja w'ebibonoobono.
At one time Thou wast in chains and fetters; ## Olumu wali mu njegere n'amasamba;
at another Thou wast threatened by the sword of Thine enemies. ## ate olulala watiisibwatiisibwa ekitala eky'abalabe Bo.
Yet, despite all this, ## Naye wadde bino byonna byali bwebityo,
Thou didst enjoin upon all men to observe ## Ggwe walagira abantu bonna okugondera
what had been prescribed unto Thee by Him ## ebyo ebyakulagirwa Ggwe
Who is the All-Knowing, the All-Wise. ## Oyo Amanyi-byonna era Ategeera-byonna.

May my spirit be a sacrifice to the wrongs Thou didst suffer, ## Kale omwoyo gwange gubeere ssaddaaka eri okujolongebwa,
and my soul be a ransom for the adversities Thou didst sustain. ## era n'emmeeme yange ebeere omutango ku lw'ebizibu Ggwe by'oyiseemu.
I beseech God, by Thee and by them whose faces have been illumined ## Neegayirira Katonda, ku lulwo Ggwe era ne ku lw'abo abalina amaaso agayakaayakanyiziddwa
with the splendors of the light of Thy countenance, ## n'amaanyi g'ekitangaala ky'obwenyi Bwo,
and who, for love of Thee, have observed all whereunto they were bidden, ## era ku abo, olw'okukwagala Ggwe, abagondedde byonna bye balagiddwa okukola, 
to remove the veils that have come in between Thee and Thy creatures, ## okuggyawo entimbe ezibadde zeekiise wakati Wo n'ebitonde Byo, 
and to supply me with the good of this world and the world to come. ## era n'okungabirira ebirungi eby'ensi eno era n'eyo egenda okujja.
Thou art, in truth, the Almighty, the Most Exalted, ## Mu mazima, Ggwe Ayinza-byonna, Agulumizibwa Okusinga-byonna,
the All-Glorious, the Ever-Forgiving, the Most Compassionate. ## Oweekitiibwa-kyonna, Asonyiwa-bulijjo,  Asingira-ddala bonna Okulumirirwa.
Bless Thou, O Lord my God, the Divine Lote-Tree and its leaves, ## Owe Ggwe omukisa, Ayi Mukama Katonda wange, Omuti Omulooti Omutukuvu n'ebikoola byagwo,
and its boughs, and its branches, and its stems, and its offshoots, ## n'amatabi gaagwo amanene, n'amatabi gaagwo amatono, n'enduli zaagwo, n'endokwa zaagwo,
as long as Thy most excellent titles will endure ## okumalira ddala ekiseera kyonna amaanyi gebitiibwa Byo ebisingira ddala kye galimala,
and Thy most august attributes will last. ## era n'ekiseera obubonero Bwo obusingira ddala ekitiibwa kye bulimala.
Protect it, then, from the mischief of the aggressor and the hosts of tyranny. ## Noolwekyo ogutangire eri ettima ly'omulumbaganyi n'amagye g'omujoozi.
Thou art, in truth, the Almighty, the Most Powerful. ## Mu mazima, Ggwe Ayinza-byonna, Owaamaanyi, Asinga-byonna.
Bless Thou, also, O Lord my God, Thy servants and Thy handmaidens ## Nate era, Owe Ggwe omukisa, Ayi Mukama Katonda wange, abaddu Bo, era n'abazaana Bo
who have attained unto Thee. ## abatuuse eri Ggwe.
Thou, truly, art the All-Bountiful, Whose grace is infinite. ## Mu mazima, Ggwe Omugabi-wa-byonna, Oweekisa ekitakoma.
No God is there save Thee, ## Teri Katonda wabula Ggwe,
the Ever-Forgiving, the Most Generous. ## Asonyiwa-bulijjo, Omugabi Asingira ddala.” 68
From your own experience, ## Okuva mu bumanyirivu bwo bwennyini, 
you know that you will have numerous opportunities ## okimanyi nti ojja kufuna emikisa nkuyanja
in the years to come to tell the story of Bahá'u'lláh's life. ## mu myaka egijja okunyumiza abantu ku bulamu bwa Bahá’u’lláh. 
The account of His life which you have now studied ## Ebikwata ku bulamu Bwe kaakano by’osomyeko
is more detailed than the one that was presented in Book 2. ## bingiko okusinga ku ebyo ebyaweebwa mu kitabo 2.
You will be able to use your new knowledge, in varying degrees, ## Ojja kusobola okukozesa amagezi amapya, mu mutendera egyenjawulo,
as you engage in teaching activities. ## nga bwe weetaba mu mirimu egy’okusomesa.
There will be many occasions when a simple presentation is called for, ## Wajja kubeerawo enfunda nnyingi nga ennyanjula ennyangungu y’ejja okwetaagisa,
especially in the deepening of newly enrolled believers. ## naddala mu kunnyikiza kw’abakkiriza abaakawandiisibwa.
The following pages will assist you in this task. ## Emiko egiddirira gijja kukuyamba mu mulimu guno.