The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Ekifaananyirizo kya Nebukadduneeza mu essuula ey’okuna kyeewuunyisa nnyo. “Ebiseera musanvu” bye byafaananyiriza ebiseera mwe obupagani (ekya buli lunaku) ne Papate (obujeemu obuleeta okuzikirira) byanyigiriza wansi ekifo ekitukuvu n’eggye.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Okukanyagirirwa wansi kwa "ekifo ekitukuvu n’eggye byombi," okwogerwako mu lunyiriri olw’ekkumi n’essaatu, kuyimirira "emirundi musanvu" egyali ey’enkomerero ku zombi ez’obusungu bwa Katonda; era "emirundi musanvu" gya Nebukadduneeza giyimirira "emirundi musanvu" egyali eyasooka ku zombi ez’obusungu bwa Katonda, naye byombi byolesebwa ng’olunyiriri olumu mu by’obunnabbi.

And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

Era nja kugolola ku Yerusaalemi omuguwa ogw'ekipimo ogwa Samaliya, n'ekyuma ky'ekipimo eky'ennyumba ya Akabu; era nja kusangula Yerusaalemi ng'omusajja bw'asangula essowaani, ng'agisangula n'agikyusa wansi waggulu. 2 Bassekabaka 21:13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Danyeri essuula munaana, olunyiriri olw’ekkumi n’asatu, erikwata ku lunyiriri olw’okubiri lw’obusungu bwa Katonda, nga bwe lwaleetebwa ku bwakabaka bwa Yuda obw’amaserengeta, nga lutandise mu 677 BC. ‘Ebbanga emirundi musanvu’ lya Nebukadduneeza lukiikirira olunyiriri olw’okusooka lw’obusungu bwa Katonda, nga bwe lwaleetebwa ku bwakabaka bwa Isirayiri obw’omumambuka, nga lutandise mu 723 BC. ‘Ebbanga emirundi musanvu’ lya Nebukadduneeza lukiikirira ebbanga lya emyaaka 1260 mwe obupagani bwatandaggirira awatukuvu n’eggye; oluvannyuma ne wabaawo ebbanga lya emyaaka 1260 mwe Obupapa bwatandaggirira awatukuvu n’eggye.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Obupapa bubeerera ddala obupaganizimu obukwekeddwa mu kwewaako erya Obukristaayo. "Obupaganizimu obubatiziddwa," nga bw'oyinza okubuyita. Mu BuKatolika temuli kintu na kimu ekiwakirira Kristo newaakubadde Obukristaayo. Ensi yayiga ekyo mu byafaayo by'ebiseera eby'ekizikiza, naye okuva mu mwaka gwa 1798, ensi yewerabidde. Obwa Papa bulina omutima gumu n'ogw'obupaganizimu. Eddiini n'emikolo gy'ensinza mu byombi byefaanagana ddala. Ekibonerezo kya Nebukadduneeza eky' "emirundi musanvu" kyali kumuweebwa omutima gw'ensolo. Omutima gw'ensolo gwe yamuwa gwali omutima oguwakiriranga eddiini y'obupaganizimu, oba nga ye obupaganizimu obweyoleka ddala oba obukwekeddwa mu ngeri ya ObuKatolika. Sister White ategeeza nti eddogo mu Kitabo ky'Okubikkulirwa omutwe ogw'ekkumi n'ebiri ye Setaani, naye mu ngeri ey'okubiri, kitegeeza Loma ey'obupaganizimu.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

"Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Ekisolo Nebukadduneeza kye yali akiikirira okumala “ebiseera musanvu,” kyali ekisolo ky’omusota okumala ennaku 1,260, oluvannyuma ne kiba ekisolo ky’Obukatoliki okumala ennaku endala 1,260. Ku nkomerero y’ennaku ezo, Nebukadduneeza abeera akabonero k’Eggwanga ly’Amerika, eryo mu nkomerero lye nnabbi ow’obulimba. Mu by’obunnabbi Nebukadduneeza yakiikirira omusota, ekisolo n’omunnabbi ow’obulimba—obuyinza obusatu obuzimba Babulooni ow’omwoyo, era obukulembera ensi okutuuka ku Amagedoni. Nebukadduneeza akiikirira Babulooni wa ddala, era bwe kityo yakozesebwa ng’akabonero k’obuyinza obusatu bwonna obuzimba Babulooni ow’omwoyo mu nnaku z’enkomerero.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Okusobola okutegeera amakulu g’akabonero agatulambuluddwa kaakano, kikulu okusooka okuteeka Nebukadduneeza mu mwaka gwa 1798, lwe obwakabaka bwe bwazzibwawo ku nkomerero y’“emyaka musanvu.” Tujja kuteekawo akabonero kano k’ekkubo mu Essuula ey’ennya ey’ekitabo kya Danyeri, nga tetunnatandika okuyitamu essuula eyo mu ngeri ey’enkola eteregese.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

Mu “kiseera eky’enkomerero” mu mwaka gwa 1798, ekitabo kya Danyeri kyabikkulibwa, era ne kituukiriza ekigendererwa kyakyo eky’okuleeta omusana ogweyongera, ogukema, ogutukuza era oguzalawo ebika bibiri by’abasinzi. Okubikkulibwa kw’ekitabo kya Danyeri kulaga entandikwa y’enteekateeka y’okukemebwa ey’emitendera esatu, esinziira ku mazima agabikkuliddwa mu kiseera ekyo.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Ekigendererwa ky’obunnabbi eky’okuggulwawo kw’ekitabo ekigatta Ekitabo kya Danyeri n’Ekitabo ky’Okubikkulirwa kwe kugezesa ab’omu mulembe abakyali balamu mu byafaayo nga ekitabo kino kiguddwawo. Mu Danyeri ekkumi n’ebiri, waliwo obunnabbi bwa biseera busatu obulambikiddwa. Ekyasooka kwe emyaka 1260 mwe obuyinza bw’abantu abatukuvu bwalina okusasaanyizibwa.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

Naye ggwe, ayi Danyeri, koona ebigambo bino, osibe ekitabo okutuusa ku biro eby’enkomerero; abangi banaayita wonna wonna, n’okumanya kunaayongera. Awo nze Danyeri ne ntunula, ne laba, waaliwo abalala babiri bayimiridde, omu ku lubalama luno lw’omugga, n’omulala ku lubalama olulala lw’omugga. Omu n’agamba omusajja eyayambadde olugoye olw’ekitani, eyali waggulu ku mazzi g’omugga, nti, Kinaabanga ki okutuuka ku nkomerero y’ebyamagero bino? Nange ne mpulira omusajja eyayambadde olugoye olw’ekitani, eyali waggulu ku mazzi g’omugga, bwe yawangula omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’ayirira ku oyo abeera emirembe gyonna nti kiriba okumala ebbanga, n’ebibanga, n’ekitundu ky’ebbanga; era bw’anamaliriza okumenya amaanyi g’abantu abatukuvu, ebintu bino byonna binaakomekkerezebwa. Danyeri 12:4-7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Ebiiseera ebirala ebiri eby'obunnabbi mu essuula ey'ekkumi n'ebiri biri ennaku 1,290 n'ennaku 1,335.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

Era ne mpulira, naye saategeera: awo ne ngamba nti, Ayi Mukama wange, enkomerero y’ebintu bino eriba etya? N’ayogera nti, Genda mu kkubo lyo, Daniyeri; kubanga ebigambo bino biggaliddwa era bisibiddwa okutuusa ku biro by’enkomerero. Abangi balitukuzibwa, ne bafuulibwa abeererevu, ne bagezebwa; naye ababi balikola bibi: so tewali mu babi alitegeera; naye ab’amagezi balitegeera. Era okuva ku kiseera ekiweebwayo kya buli lunaku lwe kiriggibwawo, n’ekyenyinyibwa ekizikiriza bwe kinaateekebwawo, walibeerawo ennaku 1,290. Omukisa gw’oyo alindirira, n’atuuka ku nnaku 1,335. Daniyeri 12:8-12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

Mu ebyawandiiko ebyo, “ekiseera eky’enkomerero” kyogerwako emirundi ebiri era kyanjulwa ng’ekiseera we bigambo bya Danieri byandiggulwawo. Ebigambo ebyo ebigendererwa okuggulwawo mu “kiseera eky’enkomerero” bye bibanga bisatu eby’obunnabbi: 1260 (ekiseera, ebiseera, n’ekitundu), 1290 ne 1335. Bibiri ku bibanga bisatu bino byannyonnyolwa nga “ennaku.” Bibiri ku bisatu byaggwawo mu 1798, ate ekya ssatu kyaggwawo mu nkomerero ddala ya 1843. Kiri mu nkomerero ddala ya 1843, kubanga olunyiriri lugamba nti, “Wamukisa oyo alindirirayo, n’atuuka ku…”

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

Ekigambo "cometh" kitegeeza okukwatako. Noolwekyo alina omukisa oyo alindirira, era n’akwatako olunaku olwasooka lwa 1844. Ekiseera eky’okulwawo mu lugero lw’abawala kkumi abatali bafumbo kyatandika ku kumenyeka kw’essuubi okusooka mu byafaayo bya ba Millerite, era okumenyeka okwo kwatuuka ku lunaku olusembayo ddala olw’omwaka 1843, ate n’olunaku olusembayo olwo lukwatako ddala olunaku olwasooka olw’omwaka 1844. Omukisa ogw’okulindirira gwatandika bwe kyatandika ekiseera eky’okulwawo ku kumenyeka kw’essuubi okusooka.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

Waliwo ebirala bingi nnyo ebyetaaga okwogerwako mu byawandiikibwa bino, naye ensonga gye tulowoozako wano ye omulimu gw’obunnabbi ogwa Danyeri. Ekigendererwa ky’ekitabo kya Danyeri, Danyeri ky’akiikirira mu kitundu kino, kwe okutandikawo enteekateeka y’okukemebwa ey’emitendera esatu nga ekitabo kibikkuliddwa. Danyeri yagambibwa agende mu kkubo lye okutuusa ku biro by’enkomerero, lwe ekitabo kiribikkulibwa. Ekkomerero ly’essuula lissaako amaanyi ku bigenda okubaawo nga ebiro by’enkomerero bituuse.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero: kubanga ojja okuwummula, era ojja okuyimirira mu mugabo gwo ku nkomerero y’ennaku. Danyeri 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Ekitabo kya Danyeri kyali kigwanidde okuyimirira mu kifo kyakyo ku nkomerero y’ennaku ez’obunnabbi eza Danyeri.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

"Bwe Katonda awa omusajja omulimu omw'enjawulo gw'akola, alina okuyimirira mu mugabo gwe n'ekifo kye nga Daniyeri bwe yakola, ng'ategefu okuddamu okuyitibwa kwa Katonda, ng'ategefu okutuukiriza ekigendererwa kye." Manuscript Releases, Voliyumu 6, 108.

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

Mu kiseera eky’enkomerero mu 1798, Daniyeri yayimirira mu mugabo gwe, nga bwe kyingerekebwa mu olunyiriri olw’ekkumi n’asatu ng’ “ku nkomerero y’ennaku.” Okukoma okw’okugobebwa kwa Nebukadduneeza okw’ “emirundi musanvu” kutegeeza 1798, kubanga kwaggwa ku “nkomerero y’ennaku.”

And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

Era ku nkomerero y’ennaku ezo, nze Nebukadduneeza ne nnyimusa amaaso gange eri eggulu, n’okutegeera kwange ne kunzibukirako; ne nsiima Oyo Ali Waggulu Ennyo, ne mmutendereza ne mmuwa ekitiibwa, oyo abeera emirembe gyonna, obufuzi bwe obutaggwaawo, n’obwakabaka bwe buva ku mulembe okutuuka ku mulembe: Era abatuuze bonna ab’ensi balowoozebwa nga te baliko kye bali; era akola nga bw’ayagala mu ggye ery’eggulu ne mu b’atuuze b’ensi; so tewali asobola okulemesa omukono gwe, newaakubadde okumugamba nti, Okola ki? Mu kiseera kye kimu okutegeera kwange ne kunzibukirako; era olw’ekitiibwa ky’obwakabaka bwange, ekitiibwa kyange n’okumasamasa kwange ne binkomako; n’ababuulizi bange n’abakungu bange ne bangunoonya; ne nteekebwawo nate mu bwakabaka bwange, era n’obukulu obw’ekitalo ne bunggibwako. Kati nze Nebukadduneeza ntendereza era nnyimusa era mmuwa ekitiibwa Kabaka w’eggulu; ebikolwa bye byonna bya mazima, n’engeri ze zonna za bwenkanya; era abo abatambulira mu malala asobola okubassiza wansi. Danyeri 4:34-37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Ekigambo “enkomerero y’ennaku” kikiikirira ebbanga ery’enkomerero mu mwaka gwa 1798. Mu kiseera ekyo Nebukadduneeza yali amaze okunywezebwa ku nnamulondo mu bwakabaka bwe, era obwo tebwabanga bukyali mu mulembe gw’ebyafaayo by’ensolo ez’obupagani n’obwa Paapa. Mu kiseera ekyo, Nebukadduneeza yali akiikirira omuntu akyuse ddala, era mu ngeri eyo n’akiikirira ensolo eva mu nsi eyogerwa mu bunnabbi bwa Baibuli eyatandika okufuga mu 1798, nga etandika ng’omwana gw’endiga, newaakubadde nti yali yategekeddwa oluvannyuma okwogera ng’ejjoka eddene. Akiikirira ensolo eva mu nsi eyandifugidde emyaka nsanvu egy’efaananyi mu kutuukiriza Isaaya abiri mu ssatu, nga bwe obwakabaka bwe obwennyini bwafugira emyaka nsanvu egyennyini. Okufaananiza kuno kutereera ddala, tebulimu kabuusabuusa.

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadduneeza ayimirira ng’akakwate ak’obunnabbi wakati w’obuyinza busatu obuyolekebwa mu Okubikkulirwa essuula 12 ne 13. Eyo balambululwa ng’olusota, ekisolo ekyava mu nnyanja, n’ekisolo ekyava mu nsi. Mu Okubikkulirwa essuula 16 balambululwa ng’obuyinza busatu obukulembera ensi e Alumagedoni. “Ebiseera musanvu” bya Nebukadduneeza bigatta wamu ebisolo ebyo byonna ebisatu, kubanga Babulooni wa ddala afaananyiriza Babulooni ow’omwoyo, era olunyiriri lw’obunnabbi olusangibwa mu kitabo kya Danyeri lutwaliddwa mu kitabo ky’Okubikkulirwa, kubanga ebitabo byombi bituukiriza buli kimu ekirala.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadduneeza alaga 1798 ng’ekiyuungo eky’obunnabbi wakati w’ejjoka, ensolo n’ennabbi ow’obulimba. 1798 yali “ekiseera eky’enkomerero” ku bubaka bwa malayika asooka n’ebyafaayo bya Millerite. William Miller yaleetebwa okuzimba enteekateeka ye yonna ey’obunnabbi ku kutegeera kwe ku ejjoka ery’obupagani n’ensolo ey’Obukatoliki, naye teyalaba Amerika ng’ensolo eva mu nsi era nga nnabbi ow’obulimba. Yasobola okulaba ebyafaayo ebyasooka okutuuka mu “kiseera eky’enkomerero” mu 1798, naye eby’omu maaso byali tebinnaba kutuuka. Mu “kiseera eky’enkomerero” mu 1989, obuyinza obusatu bwonna ne bumanyibwa.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

Okuggulwawo kw’okutegeerwa okw’obunnabbi ku musota n’ensolo mu 1798, kuyimiririrwa Omugga Ulai ogumulabikira mu ssuula musanvu, munaana ne mwenda. Okuggulwawo kw’okutegeerwa okw’obunnabbi ku musota, ensolo n’omunnabbi w’obulimba mu 1989, kuyimiririrwa Omugga Hiddekel ogumulabikira mu ssuula kkumi, kkumi n’emu ne kkumi n’ebiri. Nebuchadnezzar ayimirira muvimenti y’omulayika asooka eyatuuka mu 1798, era afaanaanyiriza Belshazzar, oyo ayimirira muvimenti y’omulayika ow’okusatu eyatuuka mu 1989. Olw’ensonga eyo, ekirooto eky’okubiri kya Nebuchadnezzar, mu ssuula ennya, kiyimirira obubaka bw’omulayika asooka.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

"Ebiseera musanvu" bya Nebukadduneeza byaggwa mu "kiseera eky'enkomerero" mu 1798, wamu n'okutuuka kw'obubaka obulabula bw'omusango ogujja. Ku "nkomerero y'ennaku," aba omuntu ayongosebwa, bw'atyo n'akiikirira empondo eya Republika ey'ensolo eva mu nsi, bwe yali ng'omwana gw'endiga. Era mu kiseera kye kimu, akiikirira empondo eya Firadelfiya ey'Abaporotesitanti ey'ensolo eva mu nsi.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Nga kabaka asooka owa Babulooni, afaananyiza Belshazzar, kabaka asembayo owa Babulooni. Okusalirwa omusango kwe kwafaananyizibwa mu kusalirwa omusango kwa Nimrod; era ne kwo ne kufaananyiza okusalirwa omusango kwa Belshazzar. Okusalirwa omusango kwe kwakiikirira okutandika kw’okusalira omusango okw’okunonyereza ku lunaku lwa 22 Okitobba 1844.

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

Nebukadduneeza kabaka eri abantu bonna, amawanga, n’ennimi, ababeera mu nsi yonna: Emirembe gyeyongerere gye muli. Nnalaba nga kirungi okulaga obubonero n’ebyamagero Katonda Ali Waggulu Ennyo bye yakola eri nze. Obubonero bwe bunene nnyo! Era ebyamagero bye bina amaanyi nnyo! Obwakabaka bwe bwa lubeerera, n’obufuzi bwe buva ku mulembe okutuuka ku mulembe. Nze Nebukadduneeza nnabeeranga mpummudde mu nnyumba yange, era nga nneeyongera obugagga mu lubiri lwange. Ne nalaba ekirooto ekyantisa, n’ebirowoozo ebyali ku kitanda kyange n’ebirabirizi eby’omu mutwe gwange byannemalako emirembe. Danyeri 4:1-5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Ekirooto kyamutiisa Nebukadduneeza, era ekifaananizo ky’ekirooto kiyimirira enjiri ey’olubeerera ddala ey’omulayika ow’olubereberye, elagira abantu nti "Mutye Katonda."

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

Ne ndaba malayika omulala ng’aguluka mu bbanga ery’eggulu, ng’alina enjiri ey’olubeerera okugigabuulira abo abatuula ku nsi, n’eri buli ggwanga, ne buli kika, n’ennimi zonna, n’abantu bonna; ng’ayogera n’eddoboozi ddene nti, Mutye Katonda, era mumuwe ekitiibwa; kubanga essaawa y’okusalira omusango kwe etuuse; era musinze eyatonda eggulu n’ensi n’ennyanja n’ensulo z’amazzi. Okubikkulirwa 14:6, 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Enjiri ey’olubeerera ye bubaka obw’ebitendera bisatu; omutendera ogusooka, nga gukiikirirwa mu malaika asooka, kwe kutya Katonda; ogw’okubiri kwe okumuwa ekitiibwa; ate ogw’okusatu gukikiikirirwa essaawa y’okusalirwa omusango kwe. "Ekitiibwa" kiwakanya omutindo gw’obuntu, era "tugende" ey’okubiri mu lugero olw’obujeemu bwa Nimurodi we baakebeka omutindo gw’obuntu ogw’ekibuga n’omunaala. Kwali okusalira omusango okw’okwekebejja. Okuyunga ekkanisa n’obufuzi kye kifaananyi ky’ensolo, era omutendera ogw’okubiri ogwa Nimurodi gwali ogw’okulaga ekifaananyi ky’ensolo, naye omutendera ogw’okubiri ogw’Enjiri ey’olubeerera guleeta okugulumiza omutindo gw’obuntu bwa Katonda, si gwa Nimurodi.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Entiisa ya Nebukadduneeza ke kabonero k’ekigezo ekisooka, nga bwe kyali era mu kusalawo kwa Danyeri obutalya emmere ya Babulooni, kubanga Danyeri yatya Katonda. Omalayika ow’olubereberye yatuuka mu byafaayo mu 1798, era oluvannyuma n’ayongezebwamu amaanyi nga 11 mu Agusito 1840. Ekirooto kya Nebukadduneeza kiraga okutuuka kw’obubaka obusooka mu kiseera ky’enkomerero mu 1798.

I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

Nalaba ekirooto ekyantisa, era ebirowoozo byange ku kitanda n’ebyolesebwa eby’omu mutwe gwange byantabula. Kyenvudde ne nteeka etteeka baleetebwe ab’amagezi bonna ab’e Babulooni mu maaso gange, bannyonnyole ntegeera y’ekirooto. Awo ne bayingira abalogo, n’abalaba emmunyeenye, n’Abakaludaaya, n’abalaguzi; ne mbabuulira ekirooto, naye tebaannyonnyola ntegeera yaakyo. Naye oluvannyuma Danyeri n’ayingira mu maaso gange, erinnya lye liyitibwa Belutesaza ng’erinnya erya katonda wange, era mu ye mulimu Omwoyo gw’abakatonda abatukuvu; ne mmubuulira ekirooto mu maaso ge nti, Ai Belutesaza, omukulu w’abalogo, kubanga mmanyi nti Omwoyo gw’abakatonda abatukuvu ali mu ggwe, era tewali kyama kikukaluubiriza, mbuulira ebyolesebwa by’ekirooto kyennalabye, n’entegeera yaakyo. Danyeri 4:5-9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

Okutuuka kw’obubaka obwasooka mu kiseera ky’enkomerero mu 1798, nga kuyimiririzibwa entiisa ya Nebukadduneeza, kulaga ekiseera lwe Ekitabo kya Danyeri kyalina okugulwawo.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Naye ggwe, ayi Danyeri, ziba ebigambo, era oggalire ekitabo okutuusa ku kiseera ky'enkomerero; abangi banaazunguluka wano ne wali, n'obumanyi bujja kweyongera. ... Atyo n'agamba nti, Genda gy'oli, Danyeri; kubanga ebigambo bino byazibiddwa era byaggaliddwa okutuusa ku kiseera ky'enkomerero. Abangi bajja okutukuzibwa, ne bafuulibwa abeeru, ne bagezebwa; naye ababi bajja kukola obubi; era tewali mu babi ategeera; naye ab'amagezi bajja kutegeera. Danyeri 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Kitabo kya Danyeri bwe kyaggulwawo mu “kiseera eky’enkomerero,” abantu baayitibwa okujja okunoonyereza ku kwongera kw’obumanyi, era okuyita okwo oluvannyuma ne kuleeta emibinja ebiri gy’abasinza. Ekibinja kimu tekyasobola kutegeera, ate ekirala ne kisobola. Ab’amagezi b’e Babulooni, abalabikibwa ng’ “abalogo, abalaguzi b’emmunyeenye, Abakaludaaya, n’abalagula,” tebaasobola kutegeera, naye Danyeri yategeera. Ab’amagezi “b’e Babulooni” tebaasobola kutegeera, era kityo ne bayimirira ababi. Danyeri ye yayimirira ab’amagezi.

We will continue Daniel chapter four in the next article.

Tujja kweyongera ku Danyeri essuula ey’okuna mu kiwandiiko ekiddako.

“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

Abo abatalina bwesige mu mulimu gwa Katonda babulwa misingi; emigendererwa gyabwe tegirina engeri ebagobera okulonda ekituufu mu mbeera zonna. Abaweereza ba Katonda balina buli kiseera okumanya nti bali wansi w’eddiiso ly’Omukozesa waabwe. Oyo eyatunuulira embaga ey’okuswaza ebitukuvu eya Belshazzar aliwo mu bitongole byaffe byonna, mu kisenge ky’omusuubuzi awabaliriramu ensimbi, mu kifo ky’ekyama awakolerwa emirimu; era omukono ogutalimu musaayi gukakasa nga gukuwandiikira obutafaayo bwo, nga bwe gwawandiika okusalirwa omusango okw’entiisa ku kabaka omuvumya Katonda. Okusalirwa kwa Belshazzar omusango kwawandiikibwa mu bigambo eby’omuliro, ‘Ompimiddwa mu minzaani, era basanze ng’okubuzeeko’; era bw’olemererwa okujjuza obuvunaanyizibwa bwo obwakuweebwa Katonda, okusalirwa omusango kwo kuneebeeranga kimu. Messages to Young People, 229.