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# The Book of Daniel - Number Nineteen

Ekitabo kya Danyeri - Ennamba kkumi na mwenda

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Ekitegeeza eky'obunnabbi eky'ekigambo 'ssaawa' mu Kitabo kya Danyeri

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Ekigambo “essaawa” ekisangibwa mu Byawandiikibwa eby’Endagaano Enkadde kyokka mu kitabo kya Danyeri, bulijjo kigattibwa n’ekika kyonna ky’okusala omusango. Mu essuula ey’okusatu kikiikirira etteeka lya Sande, nga okuteeka essira ku kabonero akulabirwako Shadraki, Mesaki ne Abeduneego.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Mu ssuula ey’okuna kiyimirira okutuuka kw’okulabula kw’obubaka bw’omumalaika ow’olubereberye mu mwaka gwa 1798. Bwe kikozeseddwa omulundi ogw’okubiri mu ssuula ey’okuna, kyayimirira okuggulibwawo kw’omusango ogw’okunonyereza nga 22 Octoba 1844. Mu ssuula ey’okuna, enkozesa ebbiri z’ekigambo ‘essaawa’ ziyimirira ebyafaayo by’obubaka bw’omumalaika ow’olubereberye n’ow’okubiri okuva mu 1798 okutuuka mu 1844. Ebyafaayo ebyo bye byafaayo by’okudduuma musanvu kw’enkuba mu Kubikkulirwa essuula 10. Okudduuma musanvu kw’enkuba kuyimirizibwa olw’enkozesa emirundi ebiri ey’ekigambo ‘essaawa’ mu ssuula ey’okuna, era bwe kityo kuyimirira n’ebyafaayo by’omumalaika owa ssatu okuva mu 1989 okutuuka ku tteeka lya Sande erijja mu bbanga ttono.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Mu essuula ettaano, ekigambo ‘ssaawa’ era kiyimirira etteeka erya Sande, naye essira liri ku nkomerero y’obwakabaka obwa mukaaga mu obunnabbi bwa Bayibuli, United States, nga bwe kifaananyizibwa enkomerero y’obwakabaka obwasooka mu obunnabbi bwa Bayibuli, Babulooni. Mu essuula esatu, essira lyali ku kabonero mu ssaani y’omuliro, naye mu essuula ettaano essira liri ku kugwa kwa Belshazzar n’okusala omusango okumukwatako okw’enjawulo, newaakubadde mu nkomerero Daniyeri ayingira mu mboozi ng’ayimirira akabonero.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Ku tteeka lya Ssande, "essawa" ey’okutukuza kwa Nebuchadnezzar n’okufa kwa Belshazzar biyimiririrwa. "Essawa" eyayimiririrwa ng’okuggulawo omusango mu ssuula ey’okuna eraga okuggulawo omusango ogw’enoonya nga October 22, 1844, era eraga n’okuggulawo omusango ogutuukirizibwa ku tteeka lya Ssande. Oba okuggulawo ebitabo by’omusango mu yeekaalu ey’eggulu nga October 22, 1844, oba okutandika kw’omusango gwa Katonda oguleetebwa ku abo abagaanye obulokozi, mu kutandika kw’omusango ogutuukirizibwa ku tteeka lya Ssande, okulabula ku buli omu ku misango egyo egiri okusembera kuyimiririrwa mu Daniel essuula ey’okuna olw’okukozesebwa okusooka kw’ekigambo "essawa," ate okutandika ddala kw’omu ku bika byombi by’omusango kuyimiririrwa olw’okukozesebwa okw’okubiri kw’ekigambo "essawa" mu ssuula ey’okuna.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Mu nsengeka y’ennimi, ekigambo “essaawa” nga Danyeri bw’akikozesa kituumibwa “polysemy”. “Polysemy” kitegeeza ekigambo ekirina amategeeza mangi agayinza okukung’anizibwa wansi w’omutwe gumu. Emirundi etaano Danyeri mwe akozesa ekigambo “essaawa”, byonna bikwata ku kusalira omusango, naye buli mu byo ayogera ku njuyi ez’enjawulo ez’okusalira omusango kwa Katonda, oba okw’okusasula, kwe bayita okusalira omusango okussa mu nkola, oba okusalira omusango okunonyerezebwako kwa Katonda mwe asalawo ani anaalokolebwa oba ataalokolebwa. Woba nga kwe kusalira omusango okunonyerezebwako okw’atandika nga 22 Ogw’ekkumi, 1844, oba okusalira omusango okussa mu nkola okutandika ku tteeka lya Sande eriri kumpi okutuuka, byombi bigendera mumaaso mu ngeri ey’eyongera. Okusalira omusango kwa Katonda okw’okusasula, oba okw’okussa mu nkola, kutandika ku tteeka lya Sande era ne kweyongera obungi n’obuzito, ne kumaliriza ku kuggalwawo kw’ebbanga ery’okugezesa abantu n’ebikolimo omusanvu eby’oluvannyuma.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Danyeri essuula ey’okutaano ekozesa ekigambo "sawa" okulaga okusala omusango kwa Katonda okussa mu nkola, nga kulabikira mu kufa kwa Belshazzar, n’enkomerero y’eggwanga lye yafuganga.

> 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 5:5.

> Mu ssaawa eyo nyini ne zivaayo engalo z’omukono gw’omuntu, ne ziwandiika mu maaso g’ekikondo ky’ettabaaza ku kisasi ky’olubajja mu lubiri lwa kabaka; ne kabaka n’alaba ekitundu ky’omukono oguwandiika. Danyeri 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Okutuukirizibwa kw’okusala omusango kutandika ku etteeka lya Ssande, era ekyo kikiririrwa ne mu kutukuza kwa Nebukadduneeza ekifaananyi ekya zaabu, naye "essaawa" eyo eyogerako ennyo ku kulokolebwa kw’abantu ba Katonda mu kiseera eky’ekizibu ekinene ekireetebwa ku etteeka lya Ssande. Okutuukirizibwa kw’okusala omusango ku mwenzi w’e Ttuulo, era n’a ku Amawanga Amagatte g’Amerika, kutandika ku etteeka lya Ssande, kwe "essaawa" ey’akabonero k’okusala omusango mu kitabo kya Danyeri.

> 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. Revelation 18:4–10.

> Era ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemo, abantu bange, mulemenga okwetaba mu bibi bye, era mulemenga okufuna ku bibonerezo bye. Kubanga ebibi bye bituuse okutuuka mu ggulu, era Katonda ajjukidde eby’obujeemu bye. Mumusasule nga bw’abasasudde mmwe, era mumudize emirundi ebiri ng’okukola kwe bwe kuli; mu kikopo kye yajjuzizza, mujjuze mumuwe emirundi ebiri. Nga bwe yeekulumbazza era n’abeerera mu buggagga, bwe bumu mumuwe okubonaabona n’ennaku; kubanga agamba mu mutima gwe nti, Ntuula nga nnabagereka, so si mwandu, era siriraba nnaku. Ky’ensonga lwaki ebibonerezo bye bijja mu lunaku lumu: okufa, okukungubaga, n’enjala; era anaayokebwa ddala mu muliro; kubanga wa maanyi nnyo Mukama Katonda amusalira omusango. Era bakabaka b’ensi, abaakola naye obwenzi era abaabereera naye mu buggagga, bajjakumulirira era bakungubage ku lulwe, bwe balaba omukka ogw’okwokebwa kwe, nga bayimiridde wala olw’entiisa ey’okubonaabona kwe, nga bagamba nti, Zinsanze, zinsanze, ekibuga ekyo ekikulu Babulooni, ekibuga eky’amaanyi! kubanga mu ssaawa emu okusalirwa kwo omusango kutuuse.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Eteeka erya Sande mu Amerika, eryo ly’entandikwa y’okutuukirizibwa kw’omusango era liyeyongera buvuddemu, litandika mu “essaawa” abaana ba Katonda abakyali mu Babulooni lwe bayitibwa okuvaamu olw’ekibendera. Ye “essaawa” omusango gutuuka ku “ekibuga ekyo ekinene, Babulooni.” Omusango gwe, oguyimirizibwa ekigambo “essaawa,” gukwata ku kiseera we endiga za Katonda endala ziyitibwa okuva mu Babulooni.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Era ku lunaku olwo walibaawo omuzi gwa Yese, oguliyimirira ng’ekibendera eky’abantu; amawanga galigunoonya, era okuwummula kwe kuliba kwa kitiibwa. Era kijja okuba nti ku lunaku olwo Mukama aliddayo okunyonnyola omukono gwe omulundi ogw’okubiri okununula abasigaddewo mu bantu be okuva e Asuliya, n’e Misiri, ne e Pathrosi, ne e Kuusi, ne e Elamu, ne e Sinayiri, ne e Hamasi, ne okuva ku bizinga eby’ennyanja. Era aliyimusa ekibendera eri amawanga, era anaakuŋŋaanya abasuulibwa b’e Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva mu njuyi ennya z’ensi. Isaaya 11:10-12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Mukama yayita abantu okuva e Babulooni mu kutambuza kwa Malayika asooka mu 1844, ate obubaka bwa Malayika ow'okubiri ogwo mu byafaayo bujja kuddamu mu nnaku ez'enkomerero, bwe 'Mukama alongera nate omulundi ogw'okubiri okununula abaasigalira abantu be.' Abaasigalira abantu be b'ayita 'nate' okuvaayo, si bo 'akabonero,' kubanga 'akabonero' ye 'omuzi gwa Yese,' ayimirira ng' 'akabonero' gwe 'b'amawanga banoonya.' Olw'omulundi ogw'okubiri, Katonda ajja okuyita amawanga okuva e Babulooni.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Ajjakukikola okusooka n'okukuŋŋaanya "abagobeddwa ba Isirayiri," aba "abasaasaanyizibwa ba Yuda," era abajja "okuva mu njuyi ennya z'ensi," bwe banaakuŋŋaanyizibwa wamu ku nkomerero y'ennaku ssatu n'ekitundu ez'okugalamira nga bafudde mu kkubo ky'Okubikkulirwa omutwe ogw'ekkumi n'emu, ekiyita mu kiwonvu kya Ezekyeri eky'amagumba agafu n'agakalu.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

"‘Ssaawa’ lwe ‘okusalira omusango okw’okutuukiriza’ kw’atandikira ku ‘Babulooni’ ekyo ‘ekibuga ek’amaanyi,’ yeeyo ‘ssaawa’ ey’ ‘enkankano ennene’ eya Okubikkulirwa essuula ey’ekkumi n’emu. Okusalira omusango okw’okutuukiriza kwa Katonda kutandika mu ‘ssaawa’ eyo, kubanga mu Okubikkulirwa essuula ey’ekkumi n’emu waliwo abantu enkumi musanvu abaattibwa mu ‘ssaawa’ ey’enkankano. Enkumi musanvu ezo zaayimiririzibwa ‘abasajja ab’amaanyi ennyo’ ba Nebuchadnezzar, abaafa nga basuula Shadrach, Meshach ne Abednego mu ttanu ly’omuliro eryayokebwa ‘emirundi musanvu’ okusinga obulijjo. Mu Nkyukakyuka y’e Bufalansa ‘enkumi musanvu’ zaayimiririzanga ab’obwakabaka b’e Bufalansa, oba abasajja bayo ab’amaanyi. Si Belshazzar yekka yattibwa mu ssuula etaano, naye n’eggye lye lyazikirizibwa. ‘Ssaawa’ y’etteeka lya Sande etandika okutulugunyizibwa okuyimiririzibwa abantu ba Katonda nga basuulibwa mu ttanu ly’omuliro, naye era eba akabonero akatandikirawo okw’okusalira omusango okw’okutuukiriza kwa Katonda ku kibuga ekikulu Babulooni."

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Era ye "ssaawa" ey’ekikankano ekinene ekyogerwako mu Okubikkulirwa essuula ey’ekkumi n’emu, nga mu kiseera ekyo amagumba ag’aali gafudde, ensolo eva mu buziba obutakoma gy’eyatta mu luguudo, gaayimusibwa ne gatwalibwa mu ggulu ng’ekibendera. Era eyo yennyini "ssaawa" mwe waavugibwa ekkondeere ery’omusanvu, eryo erya "Wee" ey’okusatu. Ekkondeere ery’omusanvu kye "Wee" ey’okusatu, era ekigendererwa ky’ekkondeere eryo ery’enkomerero si kuleetera kusalirwa omusango bokka abo abawaliriza okusinza ku Ssande, naye era okusunguwaza amawanga. "Wee" ey’okusatu, ekkondeere ery’omusanvu, n’okusunguwazibwa kw’amawanga, byonna obubonero ebiyogera ku mulimu gw’obunnabbi gw’Obuyisiramu, era byonna bissiddwa mu "ssaawa" ey’ekikankano ekinene.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bayambuka mu ggulu ku kire; era abalabe baabwe ne babalaba. Era mu ssaawa eyo yennyini ne wabaawo musisi omunene, n'ekitundu eky'ekkumi eky'ekibuga ne kigwa, era mu musisi abantu enkumi musanvu ne battibwa; abo abasigalawo ne batya nnyo, ne bawa ekitiibwa eri Katonda ow'eggulu. Kibonoobono eky'okubiri kiweddewo; era, laba, eky'okusatu kijja mangu. Era malayika ow'omusanvu n'afuuyira ekkondeere; ne wabaawo amaloboozi amanene mu ggulu nga agamba nti, Obwakabaka bw'ensi zino bufuuse obwakabaka bwa Mukama waffe ne bwa Kristo we; era alifuga emirembe n'emirembe. Era abakadde amakumi abiri mu bana abaatuula mu maaso ga Katonda ku ntebe zaabwe ne bagwa amaaso gaabwe wansi, ne basinza Katonda, nga boogera nti, Tukwebaza, Ai Mukama Katonda Omuyinza w'ebyonna, oliwo, eyaliwo, era ojja; kubanga otutte obuyinza bwo obukulu, era ofugidde. Era amawanga ne asunguwala, n'obusungu bwo buzze, n'ekiseera ky'abafu eky'okusalirwako omusango, era owa empeera abaddu bo bannabbi, n'abatukuvu, n'abo abatya erinnya lyo, abatono n'abakulu; era ozikirize abo abazikiriza ensi. Okubikkulirwa 11:12-18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Amafupa agafu ga Ezeekyeri galinnya ‘waggulu mu ggulu mu kire; era abalabe baabwe’ balaba ‘bo’ mu ‘ssaawa’ lwe ebivuga bya Nebukadduneeza bitandika okukuba, ate malaya wa Ttuulo atandika okuyimba, era Isiraeri omujeemu atandika okuzina. Isiraeri omujeemu akiikirira nnabbi w’obulimba, kabaka Nebukadduneeza ye jjoka, ate malaya wa Ttuulo ye ensolo. Okuzina kulabiriziddwa ku banabbi ba Bbaali n’abanabbi b’ekibira mu ebyafaayo bya Eriya. Kwalabirizibwako era mu kuzina kwa Saloomi, muwala wa Kerodiya. Bbaali ye katonda w’obulimba omusajja, ate Astaroti (banabbi b’ekibira) ye katonda omukazi. Wamu bakiikirira okuggatta kwa ekkanisa (omukazi) ne gavumenti (omusajja). Wamu bakiikirira nnabbi w’obulimba w’Amerika. Saloomi alaga nti nnabbi w’obulimba ye muwala wa Loma, nga ekifaananyi kye kwe kuggatta kwa ekkanisa ne gavumenti mu Amerika.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Olw’ekyo mu kiseera ekyo Abakaludaaya abamu ne basembera, ne balumiriza Abayudaaya. Ne boogera ne bagamba kabaka Nebukadduneeza nti, Ee kabaka, obeere mulamu emirembe gyonna. Ggwe, ee kabaka, ofulumizza etteeka nti buli muntu anaawulira eddoboozi ly’amakondeere, n’endere, n’ennanga, n’essakibati, n’episaluteri, ne ddulasimera, n’ebivuga eby’enjawulo byonna, anaagwa wansi asinze ekifaananyi eky’azaabu: era atagwa wansi n’asinza, ateekwa okusuulibwa wakati mu nnuuniro ly’omuliro ogwaka nnyo. Waliwo Abayudaaya abamu b’otadde okulabirira emirimu egy’essaaza erya Babulooni, Shadrach, Meshach, ne Abednego; abantu bano, ee kabaka, tebakussaako kitiibwa: tebawereza bakatonda bo, so tebasinza ekifaananyi eky’azaabu kye wassaawo. Danyeri 3:8-12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Mu "essaawa" eyo, abalabe ba Sadiraki, Mesaki ne Abeduneego baalaba nti bagaanye akabonero k'ekisolo, era ne baasaba kabaka atuukirize ekibonerezo ekirambikiddwa. Mu "essaawa" eyo, etteeka lya Ssande, okukankana okulumba ekisolo ekiva mu nsi (ekikankano ky'ensi), obusungu n'ekiruyi kya Nebukadduneeza bubikkulibwa.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Awo Nebukadduneeza, ng’ali mu busungu n’ekiruyi, n’alagira baleete Sadraki, Meesaki, ne Abeduneego. Awo ne baleeta abo abasajja mu maaso ga kabaka. Danyeri 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Okutulugunyizibwa okukolebwa ku bajulizi ba Katonda ababiri (Saduraki, Mesaki ne Abeduneego), kukolebwa nga bwe bagaana okufukamira, oba nga bwe kibalambulula mu Kubikkulirwa ekitundu eky'ekkumi n'emu—bayimirira ku bigere byabwe.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Nga bagaana okukutama, bayimirira ku bigere byabwe ng’eggye ery’amaanyi erya Ezekyeri. Bayimirira bwe bafuna ne bulyoka babuulira obubaka bw’akasiggo obuwakanya okuzimbibwa kw’okwegatta kwa kkanisa ne gavumenti mu United States, ne bulabula ku tteeka lya Sande eriri kumpi okujja, era ne bulambika nti okusalira omusango ogw’okuddiza kwa Katonda wali kumpi okutuukirizibwa mu Islamu ogw’Ekikaba eky’okusatu. Obubaka bw’Okukaaba kw’ettumbi buyimiririrwa mu "kyama" ekyabikkulirwa Daniyeri mu essuula ey’okubiri, era abantu ba Katonda abe’nkomerero bwe batereera mu "mazima" ago, tebayinza era tebagenda kunyeganyezebwa olw’okunyeganyega kw’ensi okuli kumpi okutuuka.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> Omulimu oguli e Battle Creek gukolebwa mu nteekateeka y’emu. Abakulembeze mu ddwaaliro ly’obujjanjabi beeyungudde n’abatakkiriza, nga babakkiriza okubeerako mu nkiiko zaabwe, mu ngeri etono oba ennyo; naye kiba ng’okugenda okukola nga bazibye amaaso. Tebalina obusobozi bw’okutegeera okulaba ekigenda okututuukako essaawa yonna. Waliwo omwoyo gw’obweraliikirivu, ogw’entalo n’okuyiika kw’omusaayi, era omwoyo ogwo gunaayongerera okutuusa ku nkomerero y’ebiro. Ate amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero mu birowoozo byabwe—tekiri kabonero oba akabonero akirabika, naye kwe okuteekalira mu mazima, mu magezi era n’omu mwoyo, bwe batyo ne batayinza kukankanyizibwa—amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero era ne bategekererwa enkankanyizo, ejja. Mazima ddala, kitandikiddewo dda. Ebibonerezo bya Katonda kati biri ku nsi, okutulabula, tulyoke tutegeere ekigenda okujja. Manuscript Releases, voliyumu 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Okuteekebwako akasanyizo kulaga akabonero akusooka obutalabika eri abantu, naye oluvannyuma ne kiboneka eri bonna. Bwe abantu ba Katonda bakkiriza obubaka obw’okukaaba mu ttumbi ly’ekiro, obulabiddwa ng’ ‘ekyama’ ekyabikkulirwa Daniyeri mu ssuula ey’okubiri, baba bakkirizza ‘ekyama’ ky’ekifaananyi ky’ensolo ekituusa ku kabonero k’ensolo, ekireeta okusala omusango kwa Katonda, okutuukirizibwa okuyita mu Obusiraamu. Kino kibaawo mu kiseera we ‘omwoyo ogw’obutassuubira, ogw’entalo n’okuyiwa omusaayi’ gukulaakulana. Ekiseera ekyo kye kino kati. Kibaawo nga abakulembeze b’Abadiventisti tebalaba olw’obuzibe bw’amaaso bwa Lawodikiya. Mu nkola y’okuteekebwako akasanyizo, egamalizibwa ku Okukaaba mu ttumbi ly’ekiro, akasanyizo kateekebwa ku mitwe gy’abawulu ab’amagezi, naye tekalabika. Saderaki, Meesaki ne Abeduneego bakiikirira abo abaakakkana mu mazima, nga bwe kirabikira mu kwogerezagana kwabwe ne Nebukadduneeza.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebuchadnezzar n’ayogera n’abagamba nti, Kituufu, mmwe Shadrach, Meshach ne Abednego, temuweereza bakatonda bange, so temusinza ekifaananyi eky’azaabu kye nnateekawo? Kaakano bwe munaaba mweteeseteese, nga bwe muwulira eddoboozi ly’ekkondeere, endere, ennanga, sakkubuti, saliteri ne ddulasima, n’ebika byonna by’eby’omuziki, mugwe wansi musinze ekifaananyi kye nnakoze; kiba kirungi; naye bwe mutasinza, munaasulibwa mu ssaawa eyo nyini wakati mu kinuula ky’omuliro ekaka ennyo; era ani y’oyo Katonda anaabalokola mu mikono gyange? Shadrach, Meshach ne Abednego ne baddamu ne bagamba kabaka nti, Ai Nebuchadnezzar, tetwetaaga kukuddamu ku nsonga eno. Bwe kibeera bwe kityo, Katonda waffe gwe tuweereza asobola okutulokola mu kinuula ky’omuliro ekaka ennyo, era alitulokola okuva mu mukono gwo, ai kabaka. Naye bwe kitaba kityo, kimanyike gy’oli, ai kabaka, nti tetuja kuweereza bakatonda bo, so tetujja kusinza ekifaananyi eky’azaabu kye wasimba. Danyeri 3:14-18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Oluvannyuma, abasatu ab’ekitiibwa baliraga akabonero ka Katonda akalabika. Abo bokka abaasooka okubeeramu akabonero ak’omu akatalabika be banaatwaliramu omugabo mu kulabisa akabonero ka Katonda mu kiseera lwe kirina okulabika.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Awo Nebukadduneeza n’ajjula obusungu bungi, n’ekifaananyi ky’obuso bwe ne kikyuka eri Sadraki, Mesaki ne Abeduneego; n’ayogera, n’alagira nti bakongezemu omuliro mu essuunyo emirundi musanvu okusinga bwe kyakongezebwangako bulijjo. Era n’alagira abasajja ab’amaanyi ennyo ab’omu ggye lye basibe Sadraki, Mesaki ne Abeduneego, babasuule mu essuunyo ery’omuliro eriyaka. Awo abo basajja ne basibibwa nga bambadde amakooti gaabwe, n’ebyambalo byabwe eby’awansi, n’enkofiira zaabwe, n’ebyambalo byabwe ebirala byonna, ne basuulibwa wakati mu essuunyo ery’omuliro eriyaka. Awo olw’okuba ekiragiro kya kabaka kyali kya bupumpu, era essuunyo ne liyaka nnyo, ekikoola ky’omuliro ne kitta abo abasajja abaabayimusa Sadraki, Mesaki ne Abeduneego. Naye bano basatu, Sadraki, Mesaki ne Abeduneego, ne bagwa nga basibiddwa wakati mu essuunyo ery’omuliro eriyaka. Awo kabaka Nebukadduneeza n’amangala nnyo, n’ayimirira mangu, n’ayogera, n’agamba ab’oku lukiiko lwe nti, Tetwasuula basajja basatu nga basibiddwa wakati mu muliro? Ne baddamu ne bagamba kabaka nti, Mazima, ayi kabaka. N’addamu n’agamba nti, Laba, ndaba abasajja bana nga basumuluddwa, batambulira wakati mu muliro, so tebalina kabi; era endabika ey’ow’okuna eringa Omwana wa Katonda. Danyeri 3:19-25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Abajulizi ababiri, abakiikirirwa Shadrach, Meshach ne Abednego, oluvannyuma batumbulibwa ng’ebbendera, era oluvannyuma ekikomo kijja okulabibwa.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> Omulimu gwa Mwoyo Omutukuvu kwe kukkiriza ensi olw’ekibi, olw’obutuukirivu, n’olw’okusalirwa omusango. Ensi esobola okulabulwa yokka nga eraba abo abakkiriza amazima, batukuziddwa okuyita mu mazima, nga bakolera ku misingi egy’ewaggulu era egy’etukuvu, nga balaga mu ngeri ey’ewaggulu ekkomo eriraga okuwawula wakati w’abo abakuuma ebiragiro bya Katonda n’abo abayinyirira ebiragiro ebyo wansi w’ebigere byabwe. Okutukuza kwa Mwoyo Omutukuvu kulaga obuwukana wakati w’abo abalina akasiyizo ka Katonda n’abo abakuma olunaku lw’okuwummulako olw’obulimba. Ekigezo bwe kijja, kijja kulabibwa bulungi kye kiba akabonero k’ensolo. Kye kuli okukuuma Ssande. Abo, nga bawulidde amazima, ne bakyeyongera okulaba olunaku luno nga lutukuvu, bateekeddwako omukono gw’omusajja w’ekibi eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Mu kiseera ky'etteeka lya Ssande, Amerika ejja kutunuulira Amawanga Amagatte okusobola okutuukiriza omulimu gw'obunnabbi gwe yateekebwako. Alirimba ensi ng'ayita mu byamagero by'akola, nga kyeraga mu muzina gwa Salome. Nga akola omuzina gwe ogw'obulimba, omukyala omwenzi ow'e Ttuulo ajja kuba ayimba ennyimba ze, ate ekibiina ky'abavugyi b'ebyuma by'omuziki kya Nebukadduneeza kijja kuzannya omuziki. Amerika ejja kutwala obukulembeze mu kuwaliriza ensi okukkiriza oluyimba, era evuunamire mu maaso g'ekifaananyi.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Era ne ndaba ekisolo ekirala nga kijja waggulu okuva mu nsi; nga kirina emayembe abiri ng’omwana w’endiga, era ne kyogera ng’ekiyoka. Era akozesa obuyinza bwonna obw’ekisolo ekyasooka mu maaso gaakyo, era akoleesa ensi n’abo abagirimu okusinza ekisolo ekyasooka, ek yalina ek iwundu eky’okufa ne kiwonyezebwa. Era akola ebyamagero ebikulu, okutuusa n’okuleeta omuliro okuva mu ggulu okugwa ku nsi mu maaso g’abantu, era alimba abo abatuula ku nsi ng’akozesa ebyo ebyamagero bye yafuna obuyinza okukola mu maaso g’ekisolo; ng’agamba abo abatuula ku nsi nti bakole ekifaananyi eky’ekisolo, ekyalina ek iwundu eky’ekitala, naye ne kyawonya ne kiba bulamu. Era yafuna obuyinza okuwa omwoyo ekifaananyi eky’ekisolo, okuba nti ekifaananyi eky’ekisolo kyogere, era n’akola nti bonna abagaana okusinza ekifaananyi eky’ekisolo battibwe. Era akoleesa bonna, abato n’abakulu, ab’agagga n’abaavu, ab’eddembe n’abaddu, okuteekebwako akabonero ku mukono gwabwe ogwa ddyo, oba ku olumuli lwabwe: era nga tewali asobola kugula oba okutunda wabula oyo alina akabonero, oba erinnya ly’ekisolo, oba ennamba y’erinnya lye. Wano we wali amagezi. Oyo alina okutegeera alibalire ennamba y’ekisolo; kubanga ye nnamba y’omuntu; era ennamba yaalyo ye 666. Okubikkulirwa 13:11-18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Misiri mu nnaku ez’enkomerero eyimirira mu kifo ky’ensi yonna (nga olwo efugibwa Amawanga Amagatte), naye waliwo “Woe” (akabonero ka Buisilamu) eyalangiriddwa ku abo (United States) abaddukira e Misiri okufuna obuyambi. Bwe basuulibwa abasatu ab’ekitiibwa mu kyoto ky’omuliro ne bafuuka ekibendera eri ensi yonna, ekyoto ekyo si kya Nebuchadnezzar ddala.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Kabi eri abo abaserengeta e Misiri okufuna obuyambi; ne beesigamira ku mbalaasi, ne beesiga amagaali ag’okulwana, kubanga ga mungi; era ne beesiga abavugi b’embalaasi, kubanga ba maanyi nnyo; naye tebateeka maso gaabwe ku Mutukuvu wa Isirayiri, so tebanonya Mukama! Naye era ye wa magezi, era alireeta akabi, so tajja kuddayo ku bigambo bye; naye alyimuka alwanyise ennyumba y’abakola ebikolwa bibi, n’okuyamba kw’abo abakola obutali butuukirivu. Kale Abamisiri bantu, si Katonda; era embalaasi zaabwe za mubiri, si Mwoyo. Bwe Mukama anaayanjula omukono gwe, oyo ayamba anagwa, n’oyo ayambibwa anagwa wansi, era bonna baligwawo wamu. Kubanga bw’ati Mukama yayogera gyendi: Nga empologoma n’empologoma ento bwe zireekaana ku munyago gwazo, bwe bayitibwa abalinzi b’endiga abangi okumulwaanyisa, tezititiirwa ddoboozi lyabwe, so tezeefuula ntono olw’akalakaana kaabwe; bw’atyo Mukama ow’eggye anaserengeta okulwanirira olusozi Sayuuni n’olusozi lwagwo. Ng’ebinyonyi bwe bibuuka, bw’atyo Mukama ow’eggye alikuuma Yerusaalemi; ng’agikuuma era aligimununula; era ng’ayitira waggulu aligikuuma. Muddayo eri oyo b’abaana ba Isirayiri bajeemulidde nnyo. Kubanga ku lunaku olwo buli muntu alisuula ebifaananyi bye eby’effeeza n’ebifaananyi bye eby’azaabu, ebyo emikono gyammwe bye byabakolera okubafuukira ekibi. Awo Omuwasuli anagwa n’ekitala, si kya musajja wa maanyi; era n’ekitala, ekitali kya musajja omutono, kirimulya; naye anaadduka okuva mu kkitala, n’abavubuka be balikankanyizibwa. Era anasituka adduke mu kigo kye olw’entiisa, n’abakungu be batye ekibendera, bw’ayogera Mukama, omuliro gwe guli e Sayuuni, n’ekyoto kye kiri e Yerusaalemi. Isaaya 31:1-9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Yerusaalemi kye kikoomi ensi ejja okutunuukira, era ejja kulaba abasajja bana nga batambuliramu.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Awo Nebukadduneeza n’asemberera ku kamwa k’ettanu ly’omuliro ogwokya ennyo, n’ayogera, n’agamba nti, Shadrach, Meshach, ne Abednego, mmwe abaddu ba Katonda Ali Waggulu Ennyo, muvengamu, mujje wano. Awo Shadrach, Meshach, ne Abednego ne bava wakati w’omuliro. Abakungu, abagavana, n’abaduumizi b’eggye, n’abo ab’oku lukiiko lw’kabaka bwe baakuŋŋaana wamu, ne balaba abasajja bano, omuliro nga tewalina buyinza ku mibiri gyabwe, so tewaali n’ennviiri n’emu ku mitwe gyabwe eyayokebwa, so ebyambalo byabwe tebyakyuka, so n’omukka gw’omuliro tegwayitako ku bo. Awo Nebukadduneeza n’ayogera, n’agamba nti, Yeebazibwe Katonda wa Shadrach, Meshach ne Abednego, eyatumye malayika we, n’alokola abaddu be abaamwesiga, ne bakyusa ekigambo kya kabaka, ne bawaayo emibiri gyabwe, baleme okuweereza newaakubadde okusinza katonda yenna okujjako Katonda waabwe bokka. Danyeri 3:26-28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Nebukadduneeza n’alyoka n’assaawo ekiragiro ekirala. Ekiragiro ekyo kifaananyiriza ekiragiro eky’enkomerero mu nnaku ez’oluvannyuma. N’ateekaawo ekiragiro eky’okutta; ate nga mu kigezo kye eky’amaanyi agatono okutumbula Katonda w’eggulu, mu mazima kiba kifaananyi ky’obunnabbi eky’ekiragiro eky’okutta ekiri ku nkomerero y’ensi. Nebukadduneeza, nga akiikirira kabaka ku nkomerero y’ensi, afuuka akafaananyi ka bassekabaka kkumi b’omusota omukulu abakola obwenzi ne mukazi omwenzi owa Ruumi. Ekiragiro ekiddako mu nteekateeka ey’obunnabbi kye kiragiro eky’okutta, era newaakubadde Nebukadduneeza yali alangirira ekiragiro eky’omulembe gwe, mu mazima yali akiikirira ekiragiro eky’enkomerero eky’okwegatta okw’abasatu mu nnaku ez’oluvannyuma. Ekyo kye kiragiro eky’okutta ekissibwa mu nkola oluvannyuma lw’okuggala kw’ekiseera ky’okugezesebwa, naye tekatuukirizibwa ku bantu ba Katonda.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Noolwekyo nteeka ekiragiro nti: abantu bonna, amawanga gonna n’ennimi zonna, oyo anoogera ekigambo kyonna ekibi ku Katonda wa Sadraki, Mesaaki ne Abeduneego, anaatemaatibwa mu bitundu, n’amayumba ge gafuulibwe olubabiro lw’obusu; kubanga tewali Katonda mulala ayinza okuwonya bw’ati. Awo kabaka n’abayimusa Sadraki, Mesaaki ne Abeduneego mu kitundu kya Babulooni. Danyeri 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Kati tuteeka mu byawandiiko ebimala okuva mu emitwe esatu egyasooka gya Danyeri, okusobola okutandika okwekenneenya emitwe egy'okuna n'egy'okutaano, egigobererwa enteekateeka y'obunnabbi eyitibwa "okuddamu n'okugaziya". Danyeri omutwe ogw'okuna alambulula 1798 n'entandikwa y'ekisolo ekyava mu nsi, ate Danyeri omutwe ogw'okutaano alambulula etteeka lya Ssande, n'enkomerero y'ekisolo ekyava mu nsi nga kyogera ng'omusota. Emitwe gino gyombi gissibwe wamu "olunyiriri ku linyiriri" n'emitwe esatu egyasooka, okuzimbira ku nteekateeka y'obubaka bw'abamalayika abasatu. Olw'ensonga eyo, tusooke tulambulule bulungi enkola ya "olunyiriri ku linyiriri".

We will continue in the next article.

Tujja okugenda mu maaso 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.” Bible Echo, April 25, 1898.

> Belshazzar yali aweereddwa emikisa mingi egy’okumanya n’okukola okwagala kwa Katonda. Yalaba jjajja we Nebuchadnezzar agobebwa mu bantu. Yalaba amagezi mwe kabaka omwenyumiriza yeenyumiriranga nga gaggibwawo Oyo eyagamuwa. Yalaba kabaka ng’agobeddwa mu bwakabaka bwe, era n’afuulibwa munna w’ebisolo eby’omu nsiko. Naye okwagala kwa Belshazzar okwesanyusa n’okwekitiriza kwaggyawo mu bwongo bwe amasomo ge yalina obutawerabira; era n’akola ebibi ebifaanagana n’ebyaleeta ebibonerezo eby’amaanyi ku Nebuchadnezzar. Yasaanyawo emikisa gye yamuweerwa mu kisa, ng’alekerawo okukozesa ebyali mu mukono gwe okumanyagana n’amazima. ‘Nkole ki nsobole okulokolebwa?’ kyali ekibuuzo kabaka omukulu naye omutali magezi kye yayitako nga takikifaako. Bible Echo, April 25, 1898.

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