Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
Entiisa ya Berushazali olw’ekiwandiiko eky’ekyama tekikwata ku kufa kwe kyokka n’enkomerero y’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, naye era ne ku kiseera mu byafaayo eby’obunnabbi lwe entiisa ekwata ku bakabaka b’ensi. Entiisa yaabwe eva mu “mphepo ey’Ebuvanjuba” ey’Obusiraamu. Entiisa yaabwe efaanana ng’ey’omukazi ali mu bulumi bw’okuzaala, ng’eraga obulumi obweyongera era obujja n’obwangu obweyongera. Entiisa eyo etandikira ku “ssaawa” y’embaga ya Berushazali, newankubadde nti mu kusooka yatuuka nga 11 Septemba 2001. Okuva olwo empewo ne zitandika okusumulukuka ne zisomoka mu ngalo z’abamalayika bana abazitaddeko omukono nga baziziyiza mu kiseera ky’okumakibwa kw’abo 144,000. Okukungubaga ku Tuulo Ezeekyeri kw’ategeeza, kwogera ku Tuulo nga kubuuza ekibuuzo eky’obunnabbi nti, “Kibuga ki ekifaanana nga Tuulo, ng’ekizikiriziddwa wakati mu nnyanja?”
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. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
Ebyombo eza Tarusi zaayimbira ku ggwe mu katale ko; era ne wajuuzibwa, ne wakuzibwa nnyo wakati w’amayanja. Abavaavuzi bo bakuleese mu mazzi amanene; omuyaga ogw’ebuvanjuba gukumenye mu wakati w’amayanja. Obugagga bwo, n’obutale bwo, ebyamaguzi byo, abasaabaze b’ebyombo bo, n’abakulembera ebyombo bo, abakaba ebyombo bo, n’abo abakola ku byamaguzi byo, n’abasajja bo bonna b’omu lutalo abali mu ggwe, n’ekibiina kyo kyonna ekiri wakati mu ggwe, baligwa mu wakati w’amayanja ku lunaku lw’okuzikirira kwo. Ebitundu ebyetoolodde ekibuga bijja kunyega olw’eddoboozi ly’okukaaba kw’abakulembera ebyombo bo. Era bonna abavaavuzi, abasaabaze b’ebyombo, n’abakulembera ebyombo by’ennyanja bonna, banava ku byombo byabwe, bayimirire ku ttaka; era balikoleka eddoboozi lyabwe okukuvumirira, ne bakaaba n’ennaku nnene, ne basuula enfuufu ku mitwe gyabwe, ne bagulunguta mu evvu; era balyeesa enviiri zaabwe zonna ku lulwo, beesibe engoye ez’ebisero, era balikuweka ku lulwo n’obunyiivu bw’omutima n’okukaaba okukambwe. Era mu kukungubaga kwabwe baly’awulira oluyimba olw’okukungubaga ku lulwo, ne bakungubagira nti, Kiki ekibuga ekifaanana Ttuulo, ng’ekizikiriziddwa wakati mu nnyanja? Bwe byava mu nnyanja ebyamaguzi byo, wajjuza abantu abangi; wagaggawaza bakabaka b’ensi n’obungi bw’obugagga bwo n’ebyamaguzi byo. Mu biro lwe olimenyerwa olw’amayanja mu buziba bw’amazzi, ebyamaguzi byo n’ekibiina kyo kyonna ekiri wakati mu ggwe biragwa. Abatuuze bonna b’ebizinga balyewuunya ku ggwe, era bakabaka baabwe balitya nnyo, balikankana mu buso bwabwe. Abasuubuzi abali wakati mu bantu balikusoozesa; olinakuba eky’entiisa, so toliddayo kubeerawo nate. Ezeekyeri 27:25-36.
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
Ttuulo kye kibuga, oba obwakabaka, abasubuzi b’ensi kwe bakaabirira nnyo, ne beebuza nti, “Kibuga ki ekifaanana Ttuulo?” Bakikola mu kiseera nga ekibuga kimenyesebwa mu nnyanja. Mu Okubikkulirwa essuula ey’ekkumi n’omunaana, omukyala omwenzi ow’e Ttuulo, ali ye omukyala omwenzi ow’e Loma, eyakoze obwenzi n’abakabaka b’ensi era amanyiddwa nga kye kibuga ekinene, okusalirwa omusango kwakyo kujja mu ssaawa emu era mu lunaku lumu. Ye kibuga ekireetawo ekibuuzo eky’obunnabbi okuva eri abakabaka n’abasubuzi abakaaba.
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: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
N’olwekyo ebibonerezo bye bijja mu lunaku lumu: okufa, okunakuwala, n’enjala; era alitookebwa omuliro n’azikirizibwa ddala: kubanga wa maanyi ye Mukama Katonda amusalira omusango. Era abakabaka b’ensi, abaakola naye obwenzi ne babeera mu buggagga naye, balimukaabira era ne bamukungubagira, bwe baliraba omukka ogw’okutookebwa kwe, nga bayimiridde wala olw’entiisa ey’okubonyaabonyezebwa kwe, nga boogera nti, Ai, ai, ekibuga ekyo ekinene Babulooni, ekibuga eky’amaanyi! kubanga mu ssaawa emu okusalirwa kwo omusango kujidde. Era abasuubuzi b’ensi balimukaabira era ne bamukungubagira ku lulwe; kubanga tewali muntu agyegulamu eby’obusuubuzi byabwe nate: eby’obusuubuzi bya zaabu, ne ffeeza, n’amayinja ag’omuwendo, n’obululu, ne lineni ennungi, n’ekitambaala eky’ekibala ekikakobe, ne silika, n’ekitambaala eky’erangi emyufu ennyo, n’emiti gyonna gya sayini, n’ebyombo byonna eby’enyanga z’ennjovu, n’ebyombo byonna eby’omuti ogw’omuwendo ennyo, n’ebya kikomo, n’ebyuma, n’amabaala, ne sinamooni, n’eby’akawoowo, n’amafuta ag’okusiiga, n’obubaane, ne wayini, n’amafuta, n’obuwunga obulungi, ne ngano, n’ebisolo, n’endiga, n’embalaasi, n’amagaali, n’abaddu, n’emimeeme gy’abantu. Era ebibala ebyayagalirwanga emmeeme yo bikuvuddemu, era n’ebintu byonna eby’omuwendo n’ebirungi bikuvuddemu, era tolibisanga nate ddala. Abasuubuzi b’ebintu bino, abaagaggibwa naye, bajja kuyimirira wala olw’entiisa ey’okubonyaabonyezebwa kwe, nga bakaaba ne bakuba ebiwoobe, nga boogera nti, Ai, ai, ekibuga ekyo ekinene, ekyayambalanga lineni ennungi, n’ekitambaala eky’ekibala ekikakobe, n’eky’erangi emyufu ennyo, nga kyayambazibwa zaabu n’amayinja ag’omuwendo n’obululu! Kubanga mu ssaawa emu obugagga obunene obwo buzikiridde. Era omukulu wa buli kyombo, n’abo bonna abali mu byombo, n’abavugi b’ebyombo, n’abo bonna abasuubulira mu nnyanja, baayimirira wala, ne bakaaba bwe baalaba omukka ogw’okutookebwa kwe, nga boogera nti, Ekibuga ki ekifaanana ng’ekibuga ekinene kino! Ne basuula enfuufu ku mitwe gyabwe, ne bakaaba, nga bakaaba ne bakuba ebiwoobe, nga boogera nti, Ai, ai, ekibuga ekyo ekinene, omwali bagaggibwa bonna abaalina ebyombo mu nnyanja olw’ebbeyi yaakyo ennene! kubanga mu ssaawa emu kizikiriziddwa. Okubikkulirwa 18:8-19.
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
Okusumululibwa kw’Okubikkulirwa kwa Yesu Kristo kuliko obubaka bw’okukoowoola mu ttumbi lya ekiro. Obubaka obwo bwe obunnabbi obw’okubiri obuli mu ssuula amakumi asatu mu musanvu ey’Ezekyeri, obuleeta amagumba amakalu agafu ag’amaze ennaku ssatu n’ekitundu nga gagalamira mu nguudo, ne gaddizibwa obulamu ne gafuuka eggye ery’amaanyi. Obubaka obwo bwe bubaka obulimu amazima nti Mukama yeeyambisa Obuyisiramu okuleta ekibonerezo ekituukirizibwa ku Amerika olw’okuwaliriza okuwummula kwa Sande. Ekibonerezo ekyo kituuka mu “saawa” y’ekikankano ekikulu, era ye “saawa” mwe yajjira oluwandiiko ku bbugwe wa Belshazzar. Oluwandiiko olwo lwaleeta okutya, ekiragibwa ng’ekikwata ku bakabaka bonna n’abasuubuzi, mu kiseera enteekateeka y’eby’enfuna ey’ensi yonna bwe kisanyizibwa wansi omuyaga ogw’ebuvanjuba ogw’Obuyisiramu, ogw’Abaisiraamu abayingidde mu kyama mu bwakabaka bwa Belshazzar, nga bayita mu “bbugwe” owansi ogw’amaserengeta ogwalekebwawo.
The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
Ekibuga, oba obwakabaka, bakabaka n’abasuubuzi bye bekungubira ne beebuuza nti, “Ekibuga ki ekifaanana n’ekibuga kino ekikulu?” kye kye obwakabaka bw’omwenzi w’e Ttuulo, era oyo ng’ayimba ebiyimba bye ng’akola obwenzi ne bakabaka bennyini abo. Abannabbi bonna boogera ku nkomerero y’ensi era bakkiriziganya, ky’ova olaba nti abasuubuzi ba Ezeekyeri be bennyini abasuubuzi ab’omu Kubikkulirwa essuula 18. Emirundi esatu mu Kubikkulirwa essuula 18 beekungubaga nga bagamba, “Kitalo, kitalo,” nga ekibuga ekikulu n’enteekateeka y’eby’enfuna ey’ensi yonna biggibwawo. Ekigambo ky’Oluyonaani ekyahindulwamu “alas” mu kyawandiikibwa kino kye kimu ddala n’ekyahinduliddwa emirundi esatu mu Kubikkulirwa essuula munaana, olunyiriri olw’ekkumi n’esatu, nga eyo kyahindulwamu ekigambo ekirala mu Lungereza.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 8:13.
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
Abami n’abasuubuzi bakungubaga okuzikirizibwa kw’enfuna y’ensi nga boogera nti, “kitalo, kitalo,” nga kitegeeza “kitalo, kitalo,” ate “kitalo” kye kabonero ka Isilamu. Entiisa eyakwata ku Belusaza n’abakungu be bwe walabika okuwandiika ku bbugwe, ye ntiisa evaawo bwe ezikirizibwa enteekateeka y’eby’enfuna ey’ensi yonna olw’okulumba okweyongera okuva mu Isilamu, kwe Katonda kw’akozesa ng’ekikozesebwa mu kulabirira kwe okuleeta okusala omusango kwe okutuukirizibwa ku abo abanywa omwenge gwa Babulooni, kwe kukakazibwa kwa Ssande. Amazima gano ge mulamwa gw’“omugugu” gwa Esaaya 23 ogw’omwenzi w’e Ttuulo.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Obubaka obuzito ku Ttuulo. Mwekubagane enduulu, mmwe ebyombo bya Taashishi; kubanga ezzikiriddwa, nga tewali nnyumba, so tewali ayingira: okuva mu nsi ya Kitimu kibategeezeddwa. Mubeere bakkakkamu, mmwe ab’oku kizinga; mmwe abajjuziddwa abasuubuzi ba Sayidooni abayita ku nnyanja. Awali amazzi amanene, ensigo ya Sihori, okukungula kw’omugga, ye magoba gaayo; era ye ssoko ly’amawanga. Wenyome, ggwe Sayidooni: kubanga ennyanja eyogedde, era amaanyi g’ennyanja, nti, Sizaalira mu bulumi, so sivumbula baana, so sirera bavubuka, newaakubadde okukuliriza bannyana. Nga bwe bakomererwa ku biwulire ebikwata ku Misiri, ne bwe banaawulira ebyo ebikwata ku Ttuulo banaakomererwa nnyo. Mweyambuke mugende e Taashishi; mwekubagane enduulu, mmwe ab’oku kizinga. Kino kye kibuga kyammwe eky’essanyu, ekyaasookawo okuva edda ennyo? Ebigere byaakyo byennyini bijja kukitwala ewala ukusengayo. Ani eyateesa bino ku Ttuulo, ekibuga ekigabula engule, abasuubuzi baakyo bakungu, era abasuubuzagana baakyo be ba kitiibwa ku nsi? Mukama ow’eggye ye yabigenderera, okunyooma okwenyumiririza mu kitiibwa kwonna, n’okuleeta mu kunyoomebwa abo bonna ab’ensi ab’ekitiibwa. Yitamu mu nsi yo ng’omugga, ggwe muwala wa Taashishi: tewali maanyi gasigadde. Yasambaza omukono gwe ku nnyanja, n’akankanya obwakabaka: Mukama awadde ekiragiro ku kibuga eky’obusuubuzi, okuzikiriza ebigo byakyo eby’amaanyi. N’ayogera nti, Tojja kuddamu kusanyuka, ggwe muwala omunyigiriziddwa, muwala wa Sayidooni: golokoka, oyite eri Kitimu; n’eyo tofunayo kuwummula. Laba ensi y’Abakaludaaya; abantu bano baali tebaliko, okutuusa Omwasiriya lwe yabisimbira abo ababeera mu ddungu: baayimiriza eminaala gyayo, ne bagulumiza ennyumba zaayo ez’obwakabaka; era n’akireeta mu kuzikirira. Mwekubagane enduulu, mmwe ebyombo bya Taashishi: kubanga amaanyi gammwe gazzikiziddwa. Era kijja kubeera ku lunaku olwo nti Ttuulo alijerabirwa emyaka nsanvu, ng’ennaku z’omukabaka omu: nga wayiseemu emyaka nsanvu, Ttuulo alyimba ng’omwenzi. Twala entongooli, wetambule mu kibuga, ggwe omwenzi eyerabirwa; kola oluyimba oluwoomereza, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Era nga wayiseemu emyaka nsanvu, Mukama anaatuukirira Ttuulo, n’addayo ku mpeera yaayo, era n’akola obwenzi n’obwakabaka bwonna obw’ensi ku buso bw’ensi. Era ebyamaguzi byayo n’empeera yaayo biriba bitukuvu eri Mukama: tebijja kukuumibwa newaakubadde okuterekebwa; kubanga ebyamaguzi byayo bijja kuba byaabo ababeera mu maaso ga Mukama, balye bamale, era bafune engoye eziramba. Isaaya 23:1-18.
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
Ebbanga lya myaka nsanvu, eriringa 'ennaku za kabaka omu', liyimiririrwa obwakabaka bwa Babulooni, kubanga kabaka ayimirira obwakabaka, era Babulooni ennamaddala yafuga emyaka nsanvu. Emyaka nsanvu egya Babulooni ennamaddala gyaggwa mu 'sawa' mwe yalabikira empandiika ku bbugwe by'ekisenge ky'embaga kya Belesazaali. Ekiro ekyo kennyini yattibwa, mu buyinza obwayita mu 'bbugwe' butalabiddwa, kubanga yali mu mbaga anywa omwenge gwa Babulooni, nga ekibiina ky'abayimbi kya Nebukadduneeza kizannya ennyimba, ate malaya w'e Ttuulo ng'ayimba oluyimba oluwoomerera, Isirayiri omujeemu n'azina n'avuunama.
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
Awo okutya ne kubakwata bonna abaalimu, kubanga Katonda yali "ateesezza ku Ttuulo" era yali "ateeseteese" "okuswaza amalala g'ekitiibwa kyonna, n'okuleeta mu kunyoomebwa abo bonna ab'ekitiibwa ab'ensi." Kyenvuddeko Katonda "n'akankanya obwakabaka" mu "ekkankano ennene" ey'essaawa eyo, kubanga Katonda yali "awadde ekiragiro okulwanyisa obwakabaka bw'abasuubuzi," "okuzikiriza ebigo byabwo eby'amaanyi." Mu "ssaawa" ey'okutya kwa Belshazzar, abakabaka n'abasuubuzi ne batandika okunoonyereza okutegeera amakulu g'ebigambo eby'omuliro ku bbugwe. Okufa kwa Belshazzar kwali ku mulyango, naye mu kiseera ekyo yali akyali mulamu. Noolwekyo n'anoonya okutegeera ebigambo ebyekyama, era n'awa ab'amagezi empeera singa basobola okunnyonnyola okuwandiika; naye tekyasoboka, kubanga ab'amagezi ba Babulooni baakozesa enkola y'okwiga Ebyawandiikibwa ey'obulimba, eyefaananyiriza amazima. Ebigambo ebyekyama biri ng'olubonekerwa lw'ekitabo ekibikkiddwa n'ekisiba.
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
Awo ab’amagezi bonna aba kabaka ne bayingira; naye tebaasobola kusoma ekiwandiiko ekyo, so tebaasobola kutegeeza kabaka amakulu gaakyo. Awo kabaka Berusaza n’anakuwala nnyo, embeera y’obuso bwe ne yuka, bakungu be ne beewuunya. Awo nnamulondo olw’ebigambo bya kabaka n’abakungu be n’ayingira mu nnyumba y’embaga; nnamulondo n’ayogera n’agamba, Ai kabaka, obeere mulamu emirembe gyonna: ebirowoozo byo te bikutamye, so embeera y’obuso bwo te yuke: Waliwo omusajja mu bwakabaka bwo, mu ye mulimu omwoyo gw’abakatonda abatukuvu; era mu nnaku za kitaawo omusana n’okutegeera n’amagezi, ng’amagezi g’abakatonda, byaasangibwamu; gwe kabaka Nebukadduneeza kitaawo, kabaka, nga bwe njogera, kitaawo, yamufuula omukulu w’abalogo, n’abalabi b’ennyenye, n’Abakaludaaya, n’abalagula; Kubanga omwoyo omukulu ennyo, n’okumanya, n’okutegeera, n’okunnyonnyola ebirooto, n’okunnyonnyola ebigambo ebizibu, n’okuzibula obutakkaanya, byaasangibwamu Danyeri oyo, gwe kabaka yamutuuma erinnya Berutesaza: kaakano muyite Danyeri, naye aliraga amakulu gaakyo. Awo Danyeri ne baleeta mu maaso ga kabaka. Kabaka n’ayogera n’agamba Danyeri nti, Ggwe Danyeri oyo, omu ku baana b’ekiwamba eky’e Yudaya, be kabaka kitaawe yaggya e Yudaya? Era nze mpulidde ku ggwe nti omwoyo gw’abakatonda guli mu ggwe, era omusana n’okutegeera n’amagezi amalungi ennyo bisangibwa mu ggwe. Kati ab’amagezi n’abalabi b’ennyenye baleeteddwa mu maaso gange, basome ekiwandiiko kino era bantegeeze amakulu gaakyo; naye tebasobodde kulaga amakulu g’ekintu ekyo: Naye mpulidde ku ggwe nti osobola okunnyonnyola amakulu n’okuzibula obutakkaanya: kaakano bwe wasobola okusoma ekiwandiiko kino era n’ontegeeza amakulu gaakyo, olinyikibwa mu byambalo ebyemyufu, era oliba n’omukufu gw’ezaabu ku bulago bwo, era oliba omufuzi ow’okusatu mu bwakabaka. Danyeri 5:8-16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Malkia eyali mu lubiri teyali mukyala wa Belshazzar, wabula malkia wa jjajja we, era yali amanyi ani asobola okusoma ebiwandiiko ebyali ku lukuta. Mu bwakabaka waaliwo ekkanisa (kubanga mu kifaananyi ky’obunnabbi omukazi ye kkanisa), eyali emanyi ani asobola okutegeera ebyama bya Katonda.
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
Waliyo mu lubiri omukazi eyali amagezi okusinga bonna—Nnamasole wa jjajja wa Belshazzar. Mu kabi kano n’ayogera eri kabaka mu bigambo ebyaleeta omusana mu kizikiza. ‘Ai kabaka, obeerewo emirembe gyonna,’ bwe yagamba, ‘leka ebirowoozo byo bikutabanganye, so obwenyi bwo tekyuke. Waliwo omusajja mu bwakabaka bwo mwe muli omwoyo gw’abalubaale abatukuvu; era mu nnaku za kitaawo omusana n’okutegeera n’amagezi, ng’amagezi g’abalubaale, byasangibwa mu ye; oyo kabaka Nebuchadnezzar, kitaawo—kabaka, njogera nti kitaawo—yamufuula omukulu w’abalogo, n’abalabi b’emmunyeenye, n’Abakaludaaya, n’abalagula; …kakati Daniyeri ayitibwe, era alitulaga amakulu g’ekyo.’
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’
"'Awo ne baleeta Daniyeri mu maaso ga kabaka.' Ng'agezaako okwefunga n'okulaga obuyinza bwe, Belsazaali n’agamba, 'Oli ggwe Daniyeri, omu ku baana b'obusibe b’e Yuda, be kabaka, kitaange, yaggya mu Buyudaaya? Era mpulidde ku ggwe nti omwoyo gw’abakatonda guli mu ggwe, era nti ekitangaala n’okutegeera n’amagezi agasukkiridde biri mu ggwe.... Kaakano oba osobola okusoma omuwandiiko, n’ofulumya gyendi ennyinyonnyola yaagwo, onambalibwako olugoye olumyufu, oliba n’omunyiriri gwa zaabu ku bulago bwo, era obeere ow’okusatu mu bwakabaka.'"
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
Danyeri teyatyanga olw’engeri kabaka gye yali alabika, so teyabuusabuusibwanga newankubadde okutintibwanga n’ebigambo bye. ‘Ebirabo byo bibeere ggwe wekka,’ n’amuddamu, ‘ate empeera zo oziwe omulala; naye ndimusomera kabaka ebiwandiiko, era mmubuulire amakulu gaabyo. Ai ggwe kabaka, Katonda Ali Waggulu Ennyo yaawa kitaawo Nebukadduneeza obwakabaka, n’obukulu, n’ekitiibwa, n’ettendo.... Naye bwe yennyusa mu mutima, era n’amagezi ge ne ganywezebwa mu malala, ne yaggibwako entebe ye ey’obwakabaka, ne bamuggyako ekitiibwa kye.... Naye ggwe mutabani we, Ai Belusaza, tozzizzaamu mutima gwo, newankubadde obadde omanyi ebyo byonna, wabula weyimuse okwolekera Katonda ow’eggulu; era bakuleetedde ebibya by’ennyumba ye mu maaso go, ne ggwe, n’abakungu bo, n’abakazi bo, n’abazaana bo, mwanywedde mu byo, era otenderezza bakatonda ba ffeeza ne ba zzaabu, b’ekikomo, b’eryuma, b’egiti, n’ejjinja, abatalaba, so tebawulira, so tebamanyi; ate Katonda mu mukono gwe mwo muli omukka gwo, era mu buyinza bwe mwo muli enzira zo zonna, tomugulumizizza.’
“‘This is the writing that was written, Mene, Mene, Tekel, Upharsin. This is the interpretation of the thing: Mene: God hath numbered thy kingdom and finished it. Tekel: Thou art weighed in the balances, and art found wanting. Peres: Thy kingdom is divided and given to the Medes and Persians.’
'Kino kye kyawandiikibwa: Mene, Mene, Tekel, Uferesini. Bw’ati bwe buvuunulwa bw’ekigambo: Mene: Katonda abaze obwakabaka bwo, n’abuŋŋaanyizaako. Tekel: Weeyezeddwa mu mizani, n’osangibwa okuli ebitono. Peresi: Obwakabaka bwo bugabanyiziddwa era buweebwa Abameedi n’Abaperusi.'
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
Daniel teyakyama ku buvunaanyizibwa bwe. Yateeka mu maaso ge ekibi kya kabaka, ng'amulaga eby'okuyigira bye yandiyize naye n'atayiga. Belshazzar teyabissa mu matu ebyabaddewo ebyali bimukwatako nnyo. Teyasomye mu ngeri entuufu ebyafaayo bya jjajja we. Obuvunaanyizibwa obw'okumanya amazima bwali bumuteekeddwako, naye essomo ery'okukolera ku lye yandiyize teyaliteeka mu mutima; era engeri gye yasalawo okukolamu yamuviirako ebivuddeko ebikakafu.
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
Eno ye yali embaga ey’enkomerero ey’okweeggulumiza eyakolebwa kabaka w’Abakaludaaya; kubanga Oyo agumiikiriza okumala ebbanga ku bujeemu bw’omuntu yali amaze okusala omusango ogutakyusibwa. Belshazzar yali anyoomye nnyo Oyo eyamutuusizza ku bwa kabaka, era ekiseera kye eky’okusaasirwa ne kimuggibwako. Nga kabaka n’abakungu be bali mu ntikko y’okwesanyusa kwabwe, Abaperusi ne bawalula Omugga Efulati okuva mu kkubo gwe gweyitamu, ne bayingira mu kibuga ekitali kirindwa. Nga Belshazzar n’abakungu be baali banywera mu byombo ebitukuvu bya Yakuwa, era nga basiima bakatonda baabwe ab’efeza ne zaabu, Cyrus n’abaserikale be baayimirira wansi w’ebisenge by’olubiri. “Mu kiro ekyo,” ebyawandiikibwa bigamba, “Belshazzar kabaka w’Abakaludaaya n’attibwa. Era Darius Omumedi n’addira obwakabaka.” Bible Echo, Meyi 2, 1898.
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
Mu kiseera ky’ekizibu, Nnabagereka (ekkanisa) yategeera nti waliwo ensibuko esobola okulaga 'Eby’omumaaso eby’Amerika'. Danyeri nate ayimirira mu mugabo gwe okutuukiriza ekigendererwa kye ku nkomerero y’ennaku. Obujulizi bw’akabonero bwe baawa Saderaka, Mesaki ne Abedenego mu kyoto ky’omuliro ogwaka ennyo, kati Danyeri ye abuwa, ng’ayongerako ku lunyiriri lw’amazima nti mu 'ssaawa' y’ekizibu ky’etteeka lya Sande, abo abakiikirira akabonero bajja kuleetebwa mu maaso g’ab’obuyinza ba gavumenti okujulira amazima.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
'Balibawaayo eri b'amateeka, ... era ne mu maaso g'ab'obuyinza n'abakabaka mulireetebwa olwange, okubeera obujulirwa eri bo n'eri amawanga.' Matayo 10:17, 18, R. V. Okutulugunyizibwa kujja kusasaanya omusana. Abaddu ba Kristo balireetebwa mu maaso g'abakulu b'ensi, abo singa si kino tebandiwulidde njiri n'akatono. Amazima gabalambikiddwa mu ngeri ey'obulimba eri bano. Bawulidde emisango egy'obulimba ku kukkiriza kw'abayigirizwa ba Kristo. Emirundi mingi, ekkubo lyokka mwe bayigirira ekikula kyakyo ekituufu ye obujulirwa bw'abo abaleetebwa mu musango olw'okukkiriza kwabwe. Nga babuuzibwaamu, bano bateekwa okuddamu, era n'abalamuzi baabwe bawulire obujulirwa obuwaiddwa. Ekisa kya Katonda kijja okuweebwa eri abaddu be okusobola okusisinkana ensonga eyo ey'amangu. 'Kijja kubawa,' bw'ayogera Yesu, 'mu ssaawa yennyini eyo kye munaayogera. Kubanga si mmwe aboogera, wabula Omwoyo wa Kitammwe aboogera mu mmwe.' Nga Omwoyo wa Katonda atangaza emitima gy'abaddu be, amazima gajja kulagibwa mu maanyi gaagwo ag'Obwakatonda n'obw'omuwendo bwagwo. Abo abagaana amazima bajja kuyimirira okuvunaana era n'okutulugunya abayigirizwa. Naye mu kufiirwa n'okubonaabona, okutuusa n'okufa, abaana ba Mukama balina okulaga obuwombeefu bw'olulabirako lwaabwe olw'Obwakatonda. Bw'otyo enjawulo egenda kulabikira wakati w'abakozi ba Ssetaani n'abo abakiikirira Kristo. Omulokozi aliyimudibwa waggulu mu maaso g'abakulembeze n'abantu.' The Desire of Ages, 354.
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
Ng’a bwe kyali ku basajja abasatu ab’ekitiibwa, Danyeri teyali na mutima ku birabo byonna, era teyali yeetaaga kutegeka eby’ali agenda okwogera. Yayanjula mu ngeri enyangu ddala okunnyonnyola kwa “ebiseera musanvu,” nga byakiikiriddwa ku bbugwe.
We will continue the story of Belshazzar in the next article.
Tujja okuyongera ku mboozi ya Belshazzar 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.