Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Embaga ya Belshazzar eraga "essaawa" y’etteeka lya Sande, naye ekussa obunyikivu ku kusalibwa omusango kw’eryembe erya Republican. Ekifaananyi ekya zaabu kya Nebukadduneeza mu Danyeri essuula esatu, kyoleka ebyo bimu mu byafaayo, mu nsengeka ey’abantu ba Katonda abeesigwa, abalyoke balinnyisibwe waggulu ng’ebbendera. Danyeri essuula mukaaga, nakyo kyogera ku lunyiriri olumu, naye kikwata ku mulimu gw’eryembe erya Pulotesitanti. Belshazzar ayimirira "gavumenti," era n’ayita "bakungu" be lukumi.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Belshazzar kabaka n’ategekera abakungu be olukumi embaga ennene, era n’anywa wayini mu maaso g’abo olukumi. Belshazzar bwe yali ng’akyanywako wayini, n’alagira baleete ebikozesebwa eby’zaabu n’ebya ffeeza bye kitaawe Nebukadduneeza yaggya mu yeekaalu eyali mu Yerusaalemi; ababinyweremu kabaka, n’abalangira be, n’abakazi be, n’abakyala abazaana be. Awo ne baleeta ebikozesebwa eby’zaabu ebyaggibwa mu yeekaalu y’ennyumba ya Katonda eyali e Yerusaalemi; ne kabaka, n’abalangira be, n’abakazi be, n’abakyala abazaana be, ne banywira mu byo. Ne banywa wayini, ne batendereza bakatonda ab’azaabu, n’ab’affeeza, n’ab’ekikomo, n’ab’ebyuma, n’ab’omuti, n’ab’amayinja. Mu ssaawa eyo nyennyini ne zivayo engalo ez’omukono gw’omuntu, ne ziwandiika mu maaso g’ettabaaza ku bbugwe w’olubiri lw’kabaka; era kabaka n’alaba ekitundu ky’omukono ekyawandiika. Danyeri 5:1-5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Omuwendo “kkumi” limeerera omusota omukulu; ate kikumi n’olukumi kye kukuzibwa kw’akabonero ke kimu. Mu mutwe ogw’omukaaga, ab’ekikumi mu abiri basindika etteeka ery’obulimba, era kikumi mu abiri ye kabonero ka bakabona. Nga tulowooza ku “olunyiriri ku luyiriri,” embaga ya Belshazzar eraga okusalirwa omusango ku by’obufuzi ebyononefu, era n’okusalira omusango enkola z’ekkanisa ez’ononefu. Belshazzar yali atamidde mu wayini wa Babulooni, era n’asalawo okuvoola ebikozesebwa ebitukuvu eby’omu Yeekaalu ya Katonda e Yerusaalemi.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
"Nnabbi agamba nti, 'Nalaba malayika omulala ng'akka okuva mu ggulu, ng'alina amaanyi amanene; n'ensi ne yaka olw'ekitiibwa kye. Era n'aayogerera waggulu n'eddoboozi ddene ng'agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky'okubeeramu badayimooni' (Okubikkulirwa 18:1, 2). Kino kye bubaka bumu ddala ekyawa malayika owookubiri. Babulooni agudde, 'kubanga yaleetera amawanga gonna okunywa omwenge ogw'obusungu bw'obwenzi bwe' (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?—Enjigiriza ze ez'obulimba. Yawadde ensi Ssabbiiti ey'obulimba mu kifo ky'Olunaku olw'okuwummula olw'ekiragiro eky'okuna, era n'addamu n'asasaanya obulimba Setaani bwe yasooka okugamba Eva mu Edeni—obutafa bwa emmeeme obwa bulijjo. Ensobi ezifaanagana nazo nnyingi azisaasaanye okwetooloola ensi, 'ng'ayigiriza ebiragiro by'abantu okuba enjigiriza' (Matayo 15:9)." Obubaka Obulondeddwa, ekitabo 2, omuko 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Omwenge Berusazaali gwe yali anywa gwali Ssabbiiti y’ekifaananyi ey’Obwa Paapa, kubanga embaga eyo yalaga ‘essaawa’ ey’obunnabbi ey’etteeka erya Ssande. Ebyombo eby’awatukuvu bye yaleeta mu kisenge ky’embaga te byaalaga bujeemu bwokka eri Katonda, wabula ebyombo ebitukuvu biraga n’abantu ba Katonda, kubanga ekya mubiri kiraga eky’omwoyo, era abantu be ebyombo.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Kyokka omusingi gwa Katonda guyimiridde nga tegunyeganyega, nga gulina akabonero kano: Mukama amanyi ab’abe. Era, buli ayatula erinnya lya Kristo ave mu butali butuukirivu. Naye mu nnyumba ennene temubaawo ebyombo ebya zaabu n’ebya ffeeza byokka, wabula n’eby’emiti n’eby’ettaka; ebimu eby’ekitiibwa, n’ebirala eby’obutali bwa kitiibwa. Kale omuntu bw’ayeyawula ku bino, aliba ekyombo eky’ekitiibwa, ekitukuziddwa, ekisaanira okukozesebwa Omwami, era nga kiteeseteese buli mulimu omulungi. 2 Timoseewo 2:19-21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Mu kiseera eky’okuswaza abantu ba Katonda nga babawaliriza okusinza ku Ssande, okuwandiika okw’omuliro kulangirira okuzikirira kwa Belshazzar.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
Mu ssaawa eyo yennyini ne zivayo eminwe gy’omukono gw’omuntu, ne giwandiika ku libaano ku bbugwe w’olubiri lw’kabaka, ku ludda olw’ettaala; era kabaka n’alaba ekitundu ky’omukono oguwandiika. Awo endabika ya kabaka n’ekyuka, era ebirowoozo bye ne bimweraliikiriza, okutuusa emifundiko gy’omu kiwato kye ne gisalaluka, n’amaviivi ge ne gakubagana. Kabaka n’akaabira waggulu n’alagira baleete abalagula emmunyeenye, Abakaludaaya, n’abalaguzi. Era kabaka n’ayogera, n’agamba ab’amagezi ba Babulooni nti, Aliyenna anaasoma okuwandiika kuno, n’andannyonnyola amakulu gaako, anaayambazibwa ekyambalo ekimyufu, era anaayambazibwa enjeregere ya zaabu ku bulago bwe, era anaabeeranga omufuzi ow’okusatu mu bwakabaka. Danyeri 5:5-7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Mu byafaayo, ekitundu kino kitegeezebwa ng’ekiraga nti kitaawe wa Belushaza yali amulekedde entebe y’ebyobufuzi, era olw’ensonga eyo ekisingayo kye mutabani ono yasobola okuwa ng’empeera olw’okunnyonnyola okuwandiika ku bbugwe, kwali ekifo ky’okuba omufuzi ow’okusatu. Ng’etuuka ku tteeka lya Sande mu United States, obukulembeze bw’ebyobufuzi bujja kubeera wansi w’obukulembeze bw’eddini obujja kuba bukola okuyingiza engeri empya ey’okusinza. Ekifaananyi ky’ensolo kiraga okwegatta kwa kkanisa n’eggwanga, nga kkanisa ye efuga enkolagana eyo, era ku tteeka lya Sande Belushaza yali kabaka ow’ebyobufuzi, nga kino kiyimiririra eggwanga, naye yali wa kubiri mu buyinza wansi w’obuyinza bwa ddini bwa kitaawe. Ekisingayo kye yasobola okuwa Danyeri kwe kumufuula omufuzi ow’okusatu.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
Ekkannisa ey’olubereberye bwe yonooneka olw’okuva ku bulambulukufu bw’Enjiri n’okukkiriza emikolo n’empisa ez’abapagana, yafiirwa Omwoyo n’amaanyi ga Katonda; era olw’okwagala okufuga emitima gy’abantu, n’anoonya obuyambi bw’obuyinza obw’ensi. Ebyavamu byali Obwa Papa, ekkanisa eyafuganga obuyinza bwa gavumenti era nga ebukozesa okutambuza eby’okwegenderera byayo, okusingira ddala mu kubonereza ‘obujeemu mu by’eddiini.’ Okusobola United States okutekawo ekifaananyi ky’ekisolo, obuyinza obw’eddiini bulina okufuna obukulembeze ku bufuzi bw’eby’obwannansi okutuukira ddala nti obuyinza bwa ggwanga nabwo bujja okukozesebwa ekkanisa okutukiriza eby’okwegenderera byayo. . . .
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
Okukaka okukuuma Sande ku ludda lwa amakanisa ga Abaprotesitanti kwe kukaka okusinza obwa papasi—ekisolo. Abo abategeera ebyo ekiragiro eky’okuna kye kiragira, ne balonda okuuma Ssabbiiti ey’obulimba mu kifo kya Ssabbiiti ey’amazima, bwe batyo baba nga bawadde ekitiibwa obuyinza obwo bokka obulagira Ssabbiiti eyo. Naye mu kikolwa kennyini eky’okukaka obuvunaanyizibwa bw’eddiini nga bakozesa obuyinza bw’ebyobufuzi, amakanisa gennyini gandiba nga gakola ekifaananyi eri ekisolo; kale, okukaka okukuuma Sande mu Amerika Egatte kyandibadde kukaka okusinza ekisolo n’ekifaananyi kyakyo. Olutalo Olukulu, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Mu mbeera y’akabi mwe walabikira obuntu bw’omuntu, era obubaka obw’ekyama obwali ku bbugwe bwaleeta akaseera k’akabi mu ebyo bye yayitamu Belshazzar era ne bulaga nti obwakabaka bwe bwali butuuse ku nkomerero, ne buba ekifananyi ekiraga enkomerero y’obwakabaka bw’ekisolo eky’ensi. Belshazzar yafa mu kiro ekyo nyini, nga kiraga etteeka lya Sande, lwe Amerika eyisuulibwawo ng’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli mu kiseera ky’etteeka lya Sande; naye Amerika amangwago ekyuka n’efuuka kabaka asinga obuyinza mu bakabaka ekkumi. Bakabaka ekkumi be obwakabaka obw’omusanvu mu bunabbi bwa Bayibuli, era amangwago bakkiriziganya okuwa obwakabaka bwabwe obw’omusanvu eri ekisolo.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Kubanga Katonda yateeka mu mitima gyabwe okutuukiriza okwagala kwe, era okukkaanya, era okuwa obwakabaka bwabwe eri ensolo, okutuusa ebigambo bya Katonda lwe binaatuukirizibwa. Okubikkulirwa 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Ebikolwa eby’enkomerero biba bya mangu nnyo, era okukyuka okuva mu bwakabaka bwa mukaaga okutuuka ku bwa musanvu, oluvannyuma ne butuuka ku bwa munaana kubeera kwa mangu, kubanga ensi olwo ebeera mu kizibu ekinene. Okusuulibwa wansi kw’ensolo eyava mu nsi kuteeka Belshazzar mu ntiisa, era ng’omusooka mu bakabaka ekkumi, ayimirira okutya okunaakwatira abakabaka bonna ab’ensi nga Amerika esuulibwa wansi. Mu Kubikkulirwa essuula ey’ekkumi n’emu, essaawa oluwandiiko lwe lulabikira ku bbugwe, ye essaawa y’ekikankano ekinene ky’ettaka. Mu kiseera ekyo obubonero busatu bw’Obusiraamu bumakibwa, era Obusiraamu lwe luleetera bakabaka okutya mu nnaku ez’enkomerero.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Kubanga, laba, abakabaka ne beekuŋŋaanya, ne bayita awamu. Baakiraba, ne beewuunya; ne batabanguka, ne banguwa okugenda. Entiisa yabakwata eyo, n’obulumi ng’obw’omukyala ali mu kuzaala. Ggwe omenya ebyombo bya Taasisi n’omuyaga ogw’ebuvanjuba. Nga bwe twawulira, bwe tutyo era twakirabye mu kibuga kya Mukama ow’eggye, mu kibuga kya Katonda waffe: Katonda alikiyimiriza emirembe gyonna. Seera. Zabbuli 48:4-8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Abakungu, oba abakabaka, baakuŋŋaana ku mbaga ya Belshazzar, nga banywa wayini wa Babulooni era nga babikwatako ne batunula ku bikozesebwa ebitukuvu eby'omu yeekaalu ya Katonda; awo entiisa n'ebakwata, nga bwe kiragibwa mu kutya kwa Belshazzar, empandiika bwe yalabikira ku kisenge. Okutya kwa Belshazzar kwe kwatandikawo okutya okweyongera okukiikirizibwa ng'omukazi ali mu bulumi bw'okuzaala, era 'essaawa' ey'omutwe ogw'ekkumi n'emu mu Kitabo ky'Okubikkulirwa etuyingiza mu mutwe ogw'ekkumi n'ebiri, mwe akabonero kalagiddwa ng'omukazi ali kumpi okuzaala. Empandiika ku kisenge ky'ennyumba y'embaga ye ky'ekisooka mu bulumi obw'okuzaala. Entiisa eyo evudde ku 'muyaga ogw'ebbuvanjuba' ogw'Obusiramu, 'ogumenya ebyombo bya Tarshish'.
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Mu kisenge ky’embaga kya Berusaza, “bakungu enkumi emu” bali banywa omwenge gwa Babulooni, ogukiraga okukakazibwa kw’olunaku lwa Sande. Mu kiseera ekyo, abazannyi b’ebidongo ba Nebukadduneeza batandika okukuba ebidongo, nga Berusaza alagidde baleete ebirungo eby’Ekifo Ekitukuvu. Omwenzi wa Ttuulo atandika okuyimba, era Isirayiri eyamenyuka mu ddiini etandika okuzina nga ewettooloola ekifaananyi kya zaabu kya Nebukadduneeza. Naye embaga etabaganyizibwa “omuyaga ogw’obuvanjuba,” ogwo lwe “obuyinike obw’okusatu” obujja mangu, era lwe “ekkondeere ery’omusanvu.” Obusiraamu bwe butabaganya embaga, “amawanga gasunguwala.” Basunguwala, kubanga ebyombo bya Tasisi, akafaananyi akiraga enkola y’eby’enfuna ey’ensi yonna, olwo ne bimizibwa wakati mu nnyanja.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarshish yali omusuubuzi wo olw’obungi bw’ebika byonna by’obugagga; n’effeeza, n’ayironi, n’ettiini, ne liidi, baasuubulanga mu masoko go. Javan, Tubal, ne Meshech, be baali abasuubuzi bo: baasuubulanga abantu n’ebintu eby’ekikomo mu ssoko lyo. Ab’omu nnyumba ya Togarmah baasuubulanga mu masoko go n’embalaasi, n’abeebagala embalaasi, n’embega. Abasajja ba Dedan baali abasuubuzi bo; ebizinga bingi byali ebyamaguzi byo: baakuleetera ng’ekirabo amasanga ga aivori ne eboni. Siriya yali omusuubuzi wo olw’obungi bw’ebintu bye wakola: baasuubulanga mu masoko go n’emerodi, ne pappula, n’omulimu ogwalukiddwa, n’olunafu olulungi, ne kooro, ne agaati. Yuda n’ensi ya Isirayiri, be baali abasuubuzi bo: baasuubulanga mu ssoko lyo eŋaano eya Minnith, ne Pannag, n’omubisi gw’enjuki, n’amafuta, ne balamu. Damasiko yali omusuubuzi wo mu bungi bw’ebintu bye wakola, olw’obungi bw’obugagga bwonna; mu wayini wa Helbon, n’obwoya obweru bw’endiga. Era Daani ne Javan abagenda n’abalayo baasuubulanga mu masoko go: ayironi eyaka, kasia, ne kalamusi, byali mu ssoko lyo. Dedan yali omusuubuzi wo mu ngoye ez’omuwendo eza eggaali z’embalaasi. Arabiya, n’aba langira bonna ba Kedar, baasuubulanga naawe mu baana b’endiga, n’endiga entume, n’embuzi: mu bino be baali abasuubuzi bo. Abasuubuzi ba Sheba ne Raamah, be baali abasuubuzi bo: baasuubulanga mu masoko go n’ebyakaloosa ebisinga obulungi, n’amayinja gonna ag’omuwendo, ne zaabu. Haran, ne Canneh, ne Eden, abasuubuzi ba Sheba, Asshur, ne Chilmad, be baali abasuubuzi bo. Bano be baali abasuubuzi bo mu ngeri zonna z’ebintu, mu ngoye ez’abuluu, n’omulimu ogwalukiddwa, era mu bibokisi ebirimu engoye ez’omuwendo, ebisibiddwa n’emiguwa, era ebikoleddwa mu muti ogwa sedari, mu byamaguzi byo. Amato ga Tarshish gaakutendereza mu ssoko lyo: era wajjuzibwa, ne weeyongerwako ekitiibwa nnyo wakati mu nnyanja. Abavaavuza amato go bakutusezza mu mazzi amanene: omuyaga ogw’ebuvanjuba gukumenye wakati mu nnyanja. Obugagga bwo, n’amasoko go, n’ebintu byo ebyamaguzi, n’abavuzi b’amato go, n’abakulembera amato go, n’abateekateeka okuzibira amato go, n’abo abasuubula ebyamaguzi byo, n’abasajja bo bonna ab’amaggye, abali mu ggwe, n’ekkibiina lyo lyonna eriri wakati mu ggwe, baligwa wakati mu nnyanja ku lunaku lw’okuzikirira kwo. Ezekiel 27:12-26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
Ebyombo bya "Tarshish" kye kimenyetso ky'enteekateeka y'eby'enfuna ey'ensi yonna, era zinyikibwa wakati mu nnyanja olw' "omuyaga ogw'ebuvanjuba." Ezekiel atutegeeza nti kino kibaawo ku "lunaku olw'okuzikirira kwo," era omulamwa gw'Ezekiel essuula amakumi abiri mu musanvu gwe okukungubagira Tyrus.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Ekigambo kya Mukama ne kijja gye ndi nate, nga kigamba nti, Kaakano ggwe, mwana w’omuntu, yimbira Ttuulo oluyimba olw’okukungubaga; Era ogambe Ttuulo nti, Ggwe atudde ku mulyango gw’ennyanja, omusuubuzi w’abantu b’oku bizinga bingi, bw’ati bw’ayogera Mukama Katonda nti, Ai Ttuulo, oyogedde nti, Ndi wa bulungi obutuukiridde. Ezekyeri 27:1-3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Olunaku olw’okuzikirira kwa Ttuulo lwe mutwe gw’okukungubaga. Olunaku olw’okuzikirira kwa Ttuulo lwe tteeka lya Ssande, kubanga Ttuulo kiikirira obwa Papa, nga okusalirwa omusango kw’obwa Papa kutandika mu “saawa” mwe eddoboozi ery’okubiri ery’Okubikkulirwa ekkumi n’omunaana litandika okuyita abantu okuva mu Babulooni.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muve mu ye, abantu bange, mulemenga okubeerako mugabo mu byonoono bye, era mulemenga okuweebwako ku makabi ge. Kubanga ebyonoono bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe. Mumusasule nga bwe yabasasudde mmwe, era mumuwe emirundi ebiri ng’ogerageranya n’ebikolwa bye; mu kikopo kye yajjuza, mujjuzeemu mumuwe emirundi ebiri. Obungi bwe yegulumizizza era n’abeera mu by’okusanyuka, mu mlingo gumu mubumuwe okubonaabona n’ennaku; kubanga agamba mu mutima gwe nti, Ntudde nga kabaka omukazi, so si mukyala afiriddwa bba, era siriraba nnaku. Kyenvudde amakabi ge gajja mu lunaku lumu: okufa, okunakuwala, n’enjala; era anaatookeebwa ddala n’omuliro: kubanga w’amaanyi Mukama Katonda amulamula. Era bakabaka b’ensi, abakoze naye obwenzi era ne babeera mu by’okusanyuka naye, balimukaabira era balimulirira, bwe balaba omukka ogw’okutookeebwa kwe, nga bayimiridde ewala olw’okutya okubonaabona kwe, nga boogera nti, Ai, ai, ekibuga ekikulu Babulooni, ekibuga eky’amaanyi! kubanga mu ssaawa emu omusango gwo gutuuse. Era abasuubuzi b’ensi balimukaabira era balikungubagira ku lulwe; kubanga tewali muntu agula eby’obusuubuzi byabwe nate. Okubikkulirwa 18:4-11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Ekigambo ekikozesebwa emirundi etaano nga “ssaawa” mu kitabo kya Danyeri, bulijjo kiyimirira ekika ky’okusalirwa omusango. Ekika ky’okusalirwa omusango kimanyibwa okusinziira ku nsengeka y’ebigambo mu kitundu ky’ebyawandiiko mwe kikozeseddwa. Mu Danyeri essuula ey’okuna, ekigambo “ssaawa” kisooka okukozesebwa okulangirira okujja kw’okusalirwa omusango, oba kyogerera ku kusalirwa omusango okunoonyereza okw’atandika nga 22 Okitobba 1844, oba ku kusalirwa omusango okutuukirizibwa okw’atandika ku tteeka lya Sande. Mu mbeera zombi, okusalirwa omusango okunoonyereza oba okutuukirizibwa kutambulira mu maaso mu bitundu. Okusalirwa omusango okutuukirizibwa okw’obwapapa kutandika ku tteeka lya Sande mu Amerika. Ekyo ke kabonero akalaga “ssaawa” obwapapa lw’atandikira okutuukirizibwa kw’okusalirwa omusango, era “ssaawa” eyo ye “ssaawa” y’okutetemeka okukulu kw’ettaka okw’Okubikkulirwa essuula kkumi n’emu, ng’abajulizi babiri, abalagirwa mu Sadraki, Mesaki ne Abeduneego, basuulibwa mu kyoto ky’omuliro ng’ekibendera ekiyimbuddwa waggulu eky’eggye ery’amaanyi lya Ezeekyeri. Eyo “ssaawa” ye kiseera okuwandiika okw’omukono lwe kulabikira ku kisenge kya Belusaza.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
Ebyombo bya "Tarshish", ebiyimirira entereeza y’emikutu g’eby’enfuna egy’okusasanya ebyamaguzi ku planeti Ensi, bitamirira wakati mu nnyanja mu kiseera ekyo, era ekyo kireetera abasuubuzi n’abakabaka b’ensi okutya, nga bwe kiraga mu Belshazzar.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Mu Okubikkulirwa ekkumi n’emu, “essaawa” ye kiseera lwe “Akaabi akasatu” aka Obusiraamu kajja mangu, ne ekkondeere ery’omusanvu ne lifuuwibwa, era amawanga ne banyiiga. Obubonero obusatu obwo bwonna bujuliza ku Obusiraamu ng’ekikozesebwa eky’entegeka ya Mukama ky’akozesa okutuukiriza okutta Belshazzar mu “essaawa” eyo ddala. Belshazzar yattibwa abalabe abaayingira mu kyama mu bwakabaka bwe okuyitira mu nzigi ezzaalekebwa nga ziguddwawo mu butafaayo, nga bwe kiri ku kisenge ky’omupaka wakati wa Mekisiko ne Amerika ekirekedwawo nga kiguddwawo mu butafaayo, “essaawa” ey’ “kikankano ekinene” bwe yeyongera okusembera.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Okuwonyebwa kw’ekiwundu eky’okufiirira eky’obwakabona bwa Papa kulambikiddwa mu nnyiriri mukaaga ezisembayo ez’omu Danyeri essuula kkumi n’emu. Mu nnyiriri ezo, obuzizo busatu bujuliddwa obuwangulwa nga ekiwundu eky’okufiirira ky’obwakabona bwa Papa kiwonyebwa. Kabaka w’Obukiikakkono bulijjo awangula obuzizo busatu mu lugendo lwe okutuuka ku buyinza obusukkulumu, era bulijjo mu ntegeka eno: asooka mulabe we, ekyokubiri munywanyi we, oluvannyuma ne oyo gw’awamba. Owasooka okwangulwa yali Kabaka w’Obukiikaddyo, akiikirira Soviet Union, mulabe wa Roma ow’enkomerero, eyasangulwawo mu 1989. Obuzizo obw’okubiri ye ttaka ery’ekitiibwa, lye munywanyi wa Roma eyawangulira Roma USSR, kye United States, ery’awangulwa mu “essaawa” gyetutunulako kaakano. Oluvannyuma, obuzizo obw’okusatu, oburagirwa ng’e Misiri, bulaga ekiseera lwe obwakabona bwa Papa bukwata obufuzi ku oyo gw’awamba, Amawanga Amagatte.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
Mu 1989, bwe kwabawo okuggulwawo kw’ennyiriri ezo, era oluvannyuma ne wabangawo okwongera okutegeera ku nnyiriri ezo, ne kimanyibwa nti Rooma ey’obupagani, Rooma ey’Obwa Papa, era ne Rooma ey’emulembe guno (eriyimirizibwa ng’Omwami w’Obukiikakkono mu nnyiriri mukaaga ez’oluvannyuma ez’Essuula kkumi n’emu eya Danyeri), buli emu yali yeetaaga okuwangula ebiziyaza ebisatu eby’eby’ettaka nga tannasimbibwa ng’obwakabaka. Eri Rooma ey’obupagani, ebiziyaza ebisatu ebyo byalabikibwa ng’amaludda asatu.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Era mu kimu ku byo ne muvawo akapembe akatono, ne kasukkirira mu bunene, eri Maserengeta, eri Buvanjuba, n’eri ensi ennungi. Danyeri 8:9.
For papal Rome they were three horns that needed to be plucked up.
Eri Roma eya Papa, waaliwo empondo esatu egyateekwa okusimulibwa.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Naatunuulira ennyanga; era, laba, ne mu zo ne muvaamu ennyanga endala entono, mu maaso gaayo ne ziyimbulwa ennyanga ssatu ku ez’asooka okuva ku mizi gyazo; era, laba, mu nnyanga eno mwalimu amaaso ng’amaaso g’omuntu, n’akamwa akaayogera ebigambo ebikulu. Danyeri 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Ku Roma y'ebiseera bino (kabaka ow'obukiika obwa kkono), akiikiriddwa mu byawandiiko mukaaga eby'enkomerero eby'omu Danyeri essuula 11, ebiziyizo bisatu byali kabaka ow'obukiika obwa ddyo, ettaka ery'ekitiibwa, ne Misiri. Nga bwe kyali ku Roma ey'Abapagani n'eya Abapapa, ebiziyizo bisatu byakiikirira ebiziyizo eby'ettaka n'ebifo. Roma y'ebiseera bino, eyakiikirirwa nga kabaka ow'obukiika obwa kkono mu byawandiiko mukaaga eby'enkomerero eby'omu Danyeri essuula 11, yetaaga okumenya 'ebisenge' bisatu; era ku 'kisenge' ekyasooka waaliwo 'kisenge' ky'eby'amagezi ekyajjibwawo mu kiseera kye kimu nga n'ekisenge ekyaliwo ddala kyajjibwawo. Mu 1989, bwe kabaka ow'obukiika obwa kkono yagizza wansi Soviet Union (kabaka ow'obukiika obwa ddyo), 'kisenge' ky'eby'amagezi kya 'iron curtain' kyajjibwawo, ng'ekisenge ky'e Berlin kyamenyebwa.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Mu "ssaawa" y’okusalirwa omusango kwa Belshazzar, nga amawandiiko gali ku bbugwe, era ng’abalabe be bayingira mu kyama okuyita mu miryango egy’etali kulindibwa, "olukuta" olw’efilosofi olw’okwawula ekkanisa ne gavumenti luggibwawo, ate nga Obusiraamu bw’ennaku ey’okusatu buyingidde mu kyama okuyita mu "lukuta" olutali kulabirirwa ku nsalo ey’amaserengeta y’ettaka er’ekitiibwa.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Bwe "Misiri", ng’ekiikirira Amawanga Amagatte, ewangulwa, era "olugo olw’eby’amagezi olw’obusovereeni bw’eggwanga" luggyibwawo, nga buli ggwanga liwalirizibwa okukkiriza obufuzi obumu bw’ensi yonna obukulemberwa omumalaaya ow’e Tyre. Mu kiseera ekyo, okuzikirira kw’eby’ensimbi kujja kubeerawo era kujja kuleeta etteeka ly’amaggye n’obufuzi obukambwe bw’ennaku ez’enkomerero. Kiyinza ddala okubaawo ekintu ku luguudo oluyitibwa "Wall Street".
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
Ensimbi n’ebintu bennyini ebiri kati ebitekebwa bitono nnyo mu nsonga ya Katonda, era ne bisigazibwa mu bwennyini, mu bbanga ttono bijja kusuulibwa wamu n’ebifaananyi byonna eri enneekera n’eri obulage. Ensimbi zijja okuggwaamu omuwendo mangu nnyo nnyo nga amazima g’embeera ez’olubeerera gabikkulirwa eri amaaso g’omuntu. Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Tweyongera mu kuyiga kwaffe ku Belshazzar mu kiwandiiko ekiddako.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
Leero, nga bwe byali mu nnaku za Eriya, ensalo etandukanya abantu ba Katonda abakuuma ebiragiro bye n’abasinza bakatonda ab’obulimba erabika bulungi. ‘Munaabeera mutengaatenga wakati w’ebirowoozo bibiri okutuusa ddi?’ Eriya n’ayogerera waggulu; ‘obanga Mukama ye Katonda, mumugoberere; naye obanga Baali, mumugoberere.’ 1 Bassekabaka 18:21. Era obubaka olw’aleero luno: ‘Babuloni omukulu agudde, agudde.... Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okuweebwa ku bikolimo byayo. Kubanga ebibi byayo bituuse mu ggulu, era Katonda ajjukidde ebyonoono byayo.’ Okubikkulirwa 18:2, 4, 5.
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
"Ekiseera tekiri wala nga okugezesebwa kunaatuuka ku mwoyo gwa buli omu. Okukuuma Ssabbiiti enkyamu kunaasindikirizibwa gye tuli. Olutalo lunaabeera wakati w'ebiragiro bya Katonda n'ebiragiro by'abantu. Abo abagonnye mpola mpola ebyetaago by'ensi era ne batambulira ku migenzo gyaayo, olwo bajja kugonja obuyinza obuliwo, okusinga okweyisa mu kusekererwa, okunyoomerwa, okutisibwa okusibibwa, ne kufa. Mu kiseera ekyo, zaabu ejja kuwawulwa okuva mu bukunkumuka. Obutukuvu obw'amazima bujja okuwulwamu bulungi okuva ku kufaanana kwabwo n'okunyenyeza kwabwo okw'ekifaananyi. Emmunyeenye nnyinji ze twasiimanga olw'okutangaala kwazyo zijja kuzimirira mu kizikiza. Abo abambadde eby'obugwanjuba eby'ekifo ekitukuvu, naye tebambadde butuukirivu bwa Kristo, balyoke balabike mu nsonyi z'obwereere bwabwe." Prophets and Kings, 187, 188.