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# The Book of Daniel - Number Twenty-Five

Ekitabo kya Danyeri - Ennamba amakumi abiri mu ttaano

The Unveiling of Babylon’s Decline: A Prophetic Passage from Nebuchadnezzar to Belshazzar

Okubikkulibwa kw'okuggwaamu amaanyi kwa Babulooni: Ettundu ery'obunnabbi okuva eri Nebukadduneeza okutuuka eri Besaza

Author

Jeff Pippenger

Published

December 20, 2023

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The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.

Okugwa kwa Belshazzar mu ssuula ey’okutaano kwali kwolekebwa mu kifaananyi ky’okugwa kwa Nebuchadnezzar mu ssuula ey’okuna.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Eri omufuzi ow’enkomerero owa Babulooni, nga mu kifaananyi eri eyasooka waayo, kyali kituuse ekiragiro kya Omukuumi Omutukuvu: ‘Ai kabaka, ... gy’ogambirwa; obwakabaka buvudde gy’oli.’ Danyeri 4:31.” Prophets and Kings, 533.

Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.

Nebukadduneeza akiikirira entandikwa, ate Beerusaza enkomerero y’obwakabaka obwafuga emyaka nsanvu; era bwe kityo ne biraga ekifaananyi ky’obufuzi bw’ekisolo eky’ensi ekyogerwako mu Kitabo ky’Okubikkulirwa, Essuula ey’ekkumi n’asatu (Amerika), ekyali kigenda okufuga mu biro we baali bamwerabidde omukazi omwenzi wa Ttuulo (obwapapa).

> 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. Isaiah 23:15.

> Era ku lunaku olwo, kijja kuba nti Ttuulo ajja kweerabirwa emyaka nsanvu, ng’ennaku za kabaka omu; oluvannyuma lw’emyaka nsanvu Ttuulo anaayimba ng’omalaaya. Isaaya 23:15.

Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.

Noolwekyo Nebuchadnezzar akiikirira ntandikwa ya Amerika, ate Belshazzar akiikirira enkomerero ya Amerika. Nebuchadnezzar akiikirira ntandikwa y’ennyanga eya Republican n’entandikwa y’ennyanga eya Protestant. Belshazzar akiikirira enkomerero y’ennyanga eya Republican n’eya Protestant.

The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.

Ekibonerezo ekyaleetebwa ku Nebuchadnezzar kyali "emirundi musanvu." Olugero lwa Nebuchadnezzar okubeera ng’ensolo okumala ennaku 2,520, lwakozesebwa William Miller ng’ateeka mu nkola "emirundi musanvu" eya Leviticus 26, wadde nga teyakwatako 2,520, ekiyimiriziddwa mu musango gwa Belshazzar.

> And 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. Daniel 5:25–28.

> Era kino kye kiwandiiko ekyawandiikibwa, MENE, MENE, TEKEL, UPHARSIN. Kino kwe kunnyonnyolwa kw'ekigambo: MENE; Katonda abaze obwakabaka bwo, era abumaze. TEKEL; Opimiddwa ku mizani, era osangiddwa ng'obuzzeeko. PERES; Obwakabaka bwo bugabanyiddwa, ne buweebwa Abameedi n'Abaperusi. Danyeri 5:25-28.

Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.

Okusukkiridde ku kunnyonnyola Danyeri kwe yawa ku kuwandiika okw’amayobera okwali ku bbugwe, ebigambo "mene" ne "tekel," biraga ekipimo ky’obuzito, era nabyo biraga omuwendo gw’ensimbi ogw’enkalakalira (Exodus 30:13, Ezekiel 45:12). "Mene" yenkana zeekeri amakumi ataano, oba gera lukumi. "Mene, mene" noolwekyo yenkana gera enkumi bbiri. "Tekel" yenkana gera abiri. Noolwekyo "mene, mene, tekel" yenkana gera enkumi bbiri mu abiri. "Upharsin" kitegeeza "okugabanya," era kye kimu ku bibiri kya "mene," nga kiyimirira gera magana ataano. Bwe bikuŋaanyizibwa wamu, biyimirira omuwendo gwa enkumi bbiri mu magana ataano mu abiri.

The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.

Ekyogerwa kye ekisembayo kya Mukyala White kiraga nti Belusaza yafaananyizibwa Nebukaduneeza, naye okusinga awo yasimbako nnyo ku kusalirwa omusango kwabwe bombi, era emisango gyombi gilagiddwa ng’akabonero ka “emirundi musanvu” ag’Ekitabo ky’Abaleevi omutwe ogwa amakumi abiri mu mukaaga. Waliwo ebigambo ebitonotono Ebyawandiikibwa bye bikozesa okulaga “emirundi musanvu” ag’Abaleevi 26. Yeremiya akiraga ng’obusungu bwa Katonda.

> How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.

> Engeri ki Mukama gy'akutte omwala wa Sayuuni n'ekire mu busungu bwe, n'asuula okuva mu ggulu okutuuka ku nsi ekitiibwa kya Isirayiri, era n'atajjukira ntebe y'ebigere ze mu lunaku lw'obusungu bwe! Mukama amezze ebifo byonna eby'okubeeramu eby'a Yakobo, so teyasaasira; abisuulidde mu busungu bwe ebigo by'omwala wa Yuda; abireese wansi ku ttaka; akontamise obwakabaka n'abakungu babwo. Atemye mu busungu bwe obukambwe enyago zonna za Isirayiri; azzizza emabega omukono gwe ogwa ddyo mu maaso g'abalabe, era asunguwalidde Yakobo ng'omuliro ogwaka ogwokya ebyetooloola. Ayimpudde omutego gwe ng'omulabe; ayimiridde n'omukono gwe ogwa ddyo ng'omuwakanya, n'atta byonna ebyasanyusanga eriiso mu weema y'omwala wa Sayuuni; n'ayiwa obukambwe bwe ng'omuliro. Mukama abadde ng'omulabe; amezze Isirayiri, amezze ennyumba ze ez'obwakabaka zonna; azikirizza ebigo bye, era ayongedde mu muwala wa Yuda okukaaba n'okulirira. Era awugudde weema ye n'obukambwe, ng'eky'ennimiro; azikirizza ebifo eby'okusisinkanirangamu; Mukama akoze nti embaga ennene n'e Ssabbiti byerabirwe mu Sayuuni, era anyoomye kabaka ne kabona mu kittaanyi ky'obusungu bwe. Mukama asuuliddewo ekyoto kye, akyaye ekifo kye ekitukuvu, awaayo mu mukono gw'omulabe ebisenge eby'ebbugwe by'ennyumba ze ez'obwakabaka; bakubye enduulu mu nnyumba ya Mukama ng'omu lunaku lw'embaga ennene. Mukama asazeewo okuzikiriza bbugwe w'omwala wa Sayuuni; agolodde omugero, teyaggyemu mukono gwe mu kuzikiriza; ky'ava aleetera ekisasiro n'ebbugwe okukaaba; ne binafu wamu. Okukungubaga 2:1-8.

The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.

Obusungu bwa Mukama bulagirwa ng’ “ekiruyi eky’obusungu bwe,” era obusungu bwe bwatuukirizibwa ku bwakabaka bwa Isirayiri obwa mu Bukiikakkono n’obwa mu Bukiikaddyo. Kino kye kivaako ekitabo kya Danyeri okulaga “ekiruyi ekisooka” n’ “ekisembayo.” Yeremiya alaga “omuguwa” Mukama gwe “yagolola,” bwe yatuukiriza obusungu bwe eri abantu be be yalonda. Omuguwa ogwo gwayogerebwako ne mu Kitabo kya Abakabaka ekyokubiri.

> And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 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. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.

> Awo Omukama n’ayogera okuyita mu baddu be, bannabbi, n’agamba nti, Kubanga Manase kabaka wa Yuda akoze bino ebikolwa eby’omuzizo, era akoze obubi okusinga byonna Abamoliiti abaali mu maaso ge bye baakola, era n’aleetera Yuda okwonoona n’ebifaananyi bye: Kale bw’ati bw’ayogera Omukama, Katonda wa Isirayiri: Laba, nzija kuleetera Yerusaalemi ne Yuda ekibi ekinene ennyo, nti buli anaakiwulira amatu ge gonna gajja kukankana. Era ndipimira Yerusaalemi n’omugera ogwa Samaliya, ne nkozesa akagwa ak’okupima aka nnyumba ya Akabu: era ndissaanyeewo Yerusaalemi ng’omuntu bw’agyakyula essowani, ng’agigyakyula n’agikyusa wansi waggulu. Era ndireka abasigalawo ku busika bwange, ne mbawa mu mukono gw’abalabe baabwe; era banafuuka omuyiggo n’omunyago eri abalabe baabwe bonna. 2 Abakabaka 21:10-14.

The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.

“Omugwa” gw’obusungu bwa Katonda, ogwo gwe “emirundi musanvu” gya Musa, gwasooka okugololwa ku bwakabaka obw’ebukiikakkono (ennyumba ya Akabu), oluvannyuma ne ku Yuda. Ekigambo kya Bayibuli ekirala ekivudde mu Eby’Abaleevi 26 ekikwata ku “emirundi musanvu” kye “okusaasaanyizibwa.”

> Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.

> Ate nange mu busungu ndibawakanira; era nze, ddala nze, ndibabonereza emirundi musanvu olw’ebibi byammwe. Era mulirya omubiri gw’abaana bammwe abalenzi, era n’omubiri gw’abaana bammwe abawala gwe mulirya. Era ndizikiriza ebifo byammwe eby’awaggulu, ne nkitema wansi ebifaananyi byammwe, ne nteeka emirambo gyammwe ku mirambo gy’ebifaananyi byammwe, era omwoyo gwange gunaabakyaawa. Era ndifuula ebibuga byammwe amatongo, ne nfuula ebifo ebitukuvu byammwe amatongo, era sirikuwunya akawoowo k’obubaane bwammwe obulungi. Era ndifuula ensi amatongo; era abalabe bammwe ababeerayo banaawuunyirwa ku yo. Era ndibasasaanya mu mawanga, ne ndibagoberera n’ekitala: era ensi yammwe eriba amatongo, n’ebibuga byammwe bibeere amatongo. Awo ensi ejja kwewummuza Ssabbiiti zaayo, ng’ekyali amatongo, era nga muli mu nsi y’abalabe bammwe; ne mu biro ebyo ensi ejja kuwummula, era ejja kwewummuza Ssabbiiti zaayo. Ng’ekyali amatongo ejja kuwummula; kubanga te yawummula mu Ssabbiiti zaammwe bwe mwabeerangako. Abaleevi 26:28-35.

The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.

Okusaasaanyizibwa mu mawanga kwatuukirira eri Danyeri bwe yatwalibwa ng’omuddu e Babulooni, mu kutwalibwa mu buddu kwa Yekoyakimu. Awo, Danyeri bwe yali mu "nsi y’abalabe", ensi ne yawummula era ne yeesanyukira "Ssabbiiti zaayo." Ebyafaayo Ebyokubiri bitutegeeza nti ekiseera kyali emyaka nsanvu gya Yeremiya, Danyeri gye yategeera mu mutwe ogw’omwenda.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Era abo abaawonye ekitala n’abatwala e Babulooni; ne babeera baddu be n’abaana be okutuusa mu bwa kabaka bwa Buperusi: okutuukiriza ekigambo kya Mukama ekyogerwa mu kamwa ka Yeremiya, okutuusa ensi lwe yawummulizibwa Ssabbiiti zaayo: kubanga bwe yabeeranga ekyasa yawummulanga Ssabbiiti, okuweza emyaka nsanvu. Awo mu mwaka ogw’olubereberye ogwa Kiraasi kabaka w’e Buperusi, ekigambo kya Mukama ekyayogerwa mu kamwa ka Yeremiya kituukirire, Mukama n’akubiriza omwoyo gwa Kiraasi kabaka w’e Buperusi, n’alangiririza mu bwakabaka bwe bwonna, era n’akissa mu kuwandiika, ng’agamba nti, Bw’ati bw’agamba Kiraasi kabaka w’e Buperusi nti, Mukama Katonda w’eggulu ampadde obwakabaka bwonna obw’ensi; era andagidde okumuzimbira ennyumba e Yerusaalemi, eri mu Yuda. Ani ali mu mmwe ku bantu be bonna? Mukama Katonda we abe naye, era ayambuke. 2 Ebyomumirembe 36:20-23.

The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.

Ekigambo "okusaasaana" kye kabonero ka "emirundi musanvu." Omusango ogwali ku Nebuchadnezzar ogw’ "emirundi musanvu," nga abeera ng’ensolo, gwafaananyiriza omusango ogwali ku Belshazzar, nga bwe gwalabikirizibwa mu bigambo eby’ekyama ebyawandiikibwa ku bbugwe, "mene, mene, tekel upharsin." Omusango gwa Belshazzar gwalabikirizibwa mu kuwandiika okwalingana n’enkumi bbiri n’ebikumi bitaano n’amakumi abiri, omuwendo ogumu gw’ennaku Nebuchadnezzar ze yabeeramu ng’ensolo, era ogumu gw’emyaka egyayimirizibwa mu "emirundi musanvu" egyo mu Leviticus amakumi abiri mu mukaaga.

The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.

Okusalirwa omusango kwa Belusaza, okwafaananyizibwa n’okusalirwa omusango kwa Nebukadduneeza, kwalagibwamu mu kabonero aka "emirundi musanvu," era ebyo byombi ebyasalirwa omusango byakiikirira "okugwa kwa Babulooni," ekyo kye kabonero k’obubaka bw’omulayika ow’okubiri. Okugwa okusooka kwa Babulooni kwali lwe baamenya omunara gwa Nimrod.

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.

> Era ensi yonna yali n’olulimi olumu era n’enjogera emu. Era bwe baali batambula nga bava e Buvanjuba, ne basanga ettale mu nsi ya Sinaali; ne batuula eyo. Ne bweegamba buli omu eri munne nti, Ka tukole amatafali, era tubooke bulungi. Ne bakozesa amatafali mu kifo ky’amayinja, era ne bakozesa tiyata ng’ekiyunga. Ne bagamba nti, Ka tuzimbe ekibuga n’omunara, ogw’omutwe gwagwo gutuuke mu ggulu; era ka tweefunire erinnya, tuleme okusaasaanyizibwa ku maaso g’ensi yonna. Awo Mukama n’akka okulaba ekibuga n’omunara abaana b’abantu bye baali bazimba. Mukama n’agamba nti, Laba, abantu bamu, era bonna balina olulimi olumu; era kino kye batandise okukola; kaakano tewali ky’banaaziyizibwa, kye baateesese okukola. Ka tukke wansi, eyo tutabule olulimi lwabwe, baleme okutegeeragana enjogera y’omulala. Bwe kityo Mukama n’abasaasaanya okuva eyo ku maaso g’ensi yonna; ne baleka okuzimba ekibuga. Genesisi 11:1-8.

At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”

Mu musango ogw’e Babele, ogwali omusango gwa Nimurodi, Mukama ‘yasaasaanya’ abajeemu ba Nimurodi ku ‘buso bw’ensi yonna.’ Nimurodi ne banne baamanyi nti obujeemu bwabwe bujja kubaleetera okusaasanyizibwa, kubanga baagamba nti ekigendererwa ky’okuzimba omunara n’ekibuga kyali ‘okwefunira erinnya, tuleme okusaasanyizibwa ku buso bw’ensi yonna.’

A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.

Mu by'obunnabbi, "erinnya" kye kabonero k'empisa. Empisa Nimrod n'abanne gye baatondawo eragibwa mu bikolwa byabwe, kubanga ku bibala mwe mumanyira empisa. Ekibala ky'obujeemu bwa Nimrod, era n'akabonero k'empisa ye, kyali okuzimba omunnaala n'ekibuga. "Omunnaala" kye kabonero k'ekkanisa, ate "ekibuga" kye kabonero k'obufuzi. Erinnya ly'abaajeemu ba Nimrod, eriraga empisa yaabwe, lyali okugatta ekkanisa n'obufuzi, ekyo era kiragibwa mu kabonero ng'ekifaananyi ky'ensolo.

The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.

Ekitundu ekiraga okugwa kwa Babele kirimu ekigambo ‘Tujje’ ekiddirirwangamu emirundi esatu. Ekya ssatu kye kiseera Katonda lwe yaleeta okusala omusango okw’okutabula ennimi zaabwe, n’okubasaasaanya mu nsi yonna. ‘Tujje’ ey’okusooka yali okwetegekera ‘Tujje’ ey’okubiri, mwe baazimba ekibuga kyabwe n’omunaala. Bwe baamala omulimu gwabwe mu mbeera y’ekyogerwa eky’okubiri ekya ‘Tujje’, Katonda n’akka wansi okulaba n’amaaso obujeemu bwabwe. ‘Tujje’ ey’okusatu yali okusala omusango, ate ‘Tujje’ ey’okubiri yali okukebera okulabibwa n’amaaso. ‘Tujje’ ey’okusooka erimira ensobi yaabwe eyasooka, era mu by’obunnabbi okuddirirwangamu emirundi esatu kw’ekigambo ‘Tujje’ kulaga enkola y’okugezesa mu bitundu bisatu ey’Enjiri ey’obutaggwaawo. Waliwo ebirala bingi mu bujulizi bw’obujeemu bwa Nimrod n’okugwa kwe, naye tukiraga nti omulundi ogwasooka lwe Babulooni (Babele) yagwa, akabonero ka ‘emirundi musanvu’, nga kalabirwamu mu ‘okubasaasaanya’, kaalagibwa. Omusango gwa Nimrod gwayimiririzibwa mu ‘okubasaasaanya’, ogwa Nebuchadnezzar ne gubeerwa ‘emirundi musanvu’, ate ogwa Belshazzar ne gubeerwa ‘enkumi bbiri mu bikumi bitaano mu amakumi abiri’.

The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.

Akabonero ka Alufa n'Omega kalaga nti olunyiriri lw'obunnabbi olukiikirirwa essuula ennya n'ettaano, luli obubaka bw'enkuba ey'oluvannyuma bw'omulayika ow'okubiri n'Okukaaba okw'omu ttumbi ly'ekiro. Olunyiriri lutandikira ne kugwa kwa Babulooni okukiikirirwa Nebukadduneeza, nga kulaga 1798, lwe Babulooni ow'omwoyo (Obwa Paapa) yagwa okusooka. Ate ku nkomerero y'olunyiriri, Babulooni eya Berusaza egwa, nga ekimaka entandikwa y'okugwa mu mitendera kwa Babulooni ow'omwoyo (Obwa Paapa nate), okutandika ku kizibu ky'etteeka lya Ssande. Waliwo abajulizi babiri b'okugwa kwa Babulooni ku ntandikwa y'olunyiriri, era n'abajulizi babiri ku nkomerero y'olunyiriri. Akalowoozo k'obunnabbi kamanya akabonero k'Okutandika n'Okukoma Okukulu, era kalaba nti ensonga ey'okugwa kwa Babulooni ejjulirwa abajulizi bana mu luyiriri olukiikirirwa essuula ennya n'ettaano eza Danyeri.

In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.

Mu nteekateeka y’ekifaananyi n’ekituukirizibwa ey’a Nebuchadnezzar ne Belshazzar, bwe gattibwa wamu n’ennaku ez’enkomerero, tusanga ensolo ey’ensi mu mbeera yaayo nga omwana gw’endiga eyimiririrwa Nebuchadnezzar; ate bwe eyogera ng’omusota, tulaba Belshazzar. Tulaba mu nteekateeka y’obunnabbi Nebuchadnezzar ng’ayimirira enseke eya Republican ng’ekulemberwa Ssemateeka gwa Amerika, ate Belshazzar ng’ayimirira okumenyawo Ssemateeka. Era tunaalaba Nebuchadnezzar ng’omuwala omutegeevu, ate Belshazzar ng’omuwala omusirusiru.

We will continue our consideration of Daniel chapters four and five in the next article.

Tunaayongera okwekenneenya essuula ey’okuna n’ey’okutaano mu kitabo kya Daniyeri mu kiwandiiko ekiddako.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.

> Belshazzar yali aweereddwa emikisa mingi egy’okumanya n’okukola okwagala kwa Katonda. Yalaba jjajja we Nebuchadnezzar ng’agobebwa okuva mu kibiina ky’abantu. Yalaba amagezi mwe kabaka eyeegulumiza y’eenyumirizanga nga gaggiddwaawo oyo eyagamuwa. Yalaba kabaka ng’agobebwa mu bwakabaka bwe, era ng’afuulibwa munna w’ensolo ez’omu nsiko. Naye okwagala kwa Belshazzar okw’okwesanyusa n’okweegulumiza kwasangula amasomo ge teyalina kulabirwako; era n’akola ebibi ebifaanana n’ebyaaleetera Katonda okuleeta ebibonerezo ebyamanyi ebyalabika ku Nebuchadnezzar. Yasaanyaawo emikisa egye yali agiweereddwa mu kisa, n’ataakozesa emikisa egyali mu mukono gwe okutegeera amazima. ‘Nteekwa kukola ki okulokolebwa?’ kyali ekibuuzo kabaka omukulu naye omusirusiru kye yayitako ng’atafaayo.

> “This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.

> Obulabe buno bwa obuvubuka obw’obutafaayo n’obugwagwa leero. Omukono gwa Katonda gugenda kuzuukusa omwonoonyi nga bwe gwakola eri Belshazzar, naye eri abangi kinaabeera nga wayise dda okwenenya.

> “The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.

> Omufuzi wa Babulooni yali alina obugagga n'ekitiibwa, era mu malala ge n'okwejagalira yeeyimusa n'ayesimba mu maaso ga Katonda ow'eggulu n'ensi. Yateeka essuubi mu mikono gye, nga talowooza nti waliwo an'ayisa obugumu okumugamba nti, 'Lwaki okola kino?' Naye omukono ogw'ebyama bwe gwawandiika ennukuta ku bbugwe w'olubiri lwe, Belshazzar n'atya era n'asirika. Mu kaseera katono ddala amaanyi ge ne gamuvamu ddala, n'afuuka omuwombeefu ng'omwana. Yategeera nti yali mu mukono gw'Oyo Omukulu okusinga Belshazzar. Yali amaze ebbanga nga asekerera ebyatukuvu. Kati eddoboozi ly'omutima we lyazuukuka. Yategeera nti yali afunye omukisa okumanya n'okukola okwagala kwa Katonda. Ebyafaayo bya jjajja we byalabika mu maaso ge obulungi nnyo ng'ebyawandiikibwa ku bbugwe. Bible Echo, Epreeri 25, 1898.

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