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# The Book of Daniel - Number Eighteen

Ekitabo kya Danyeri - Ennamba kkumi n'omunaana

The Hour

Essaawa

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Obulagirizi bulambulukufu nti essuula essatu erya Danyeri liyimiririra etteeka lya Sande mu Amerika. Mu Isaaya essuula amakumi abiri mu ssatu, omukyala omwenzi ow’e Ttuulo, akola obwenzi ne bakabaka b’ensi, ye omukyala omwenzi ali mu Kitabo ky’Okubikkulirwa akola obwenzi ne bakabaka b’ensi. Mu Okubikkulirwa essuula kkuminamusanvu, omukyala omwenzi oyo alina ku kyenyi kye awandiikiddwa Babulooni Omukulu.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Era omukazi oyo yali ayambadde ebyambalo eby’ekivvulu n’eby’obululu, nga yalongooseddwa n’zaabu n’amayinja ag’omuwendo n’enkuyege; ng’alina mu mukono gwe ekikopo kya zaabu ekijjudde ebizizo n’obutali bulongoofu bw’obwenzi bwe. Era ku kyenyi kye kyali kyawandiikiddwa erinnya, EKYAMA, BABULOONI OMUKULU, NNYINA WA BAKAZI AB’ENZI N’EBIZIZO BY’ENSI. Okubikkulirwa 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Ng’atennaba kutuuka mu 1950, amadikishonale g’Olungereza gaalambulula bulungi omukazi eyalagirwamu mu nnyiriri zino ebbiri ng’Ekkanisa Katolika ey’Abaloma. Ensi yonna yamanya, oluvannyuma lw’ebiseera eby’ekizikiza eby’okutulugunyizibwa okwakolebwa Abakatolika okuva mu 538 okutuuka mu 1798, nti Ekkanisa ey’Abaloma ye malaya akwata obwenzi n’abakabaka b’ensi. Okulangirirwa kw’Obwetwaze kwateekebwawo nga kwe kugaanira obuyinza bw’Obukatolika era n’obuyinza bw’abakabaka b’ensi abaakola obwegatta obutali butukuvu n’omulaya. Isaaya essuula amakumi abiri mu ssatu eraga nti omulaya ajja kwewerabirwa. Tolisanga mu enjini zonna z’okunoonya ez’omulembe guno ennyonnyola omulaya ow’Okubikkulirwa essuula kkumi n’omusanvu ng’Ekkanisa Katolika, kubanga Ebigambo bya Katonda tebigwa bwereere, era Ebigambo bya Katonda bigamba nti ajja kwewerabirwa.

> 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 23:15–18.

> Era kiriba nti ku lunaku olwo, Tyre ejja kweerabirwa emyaka amakumi musanvu, ng’ennaku za kabaka omu; oluvannyuma lw’emyaka amakumi musanvu, Tyre ejja okuyimba ng’omalaaya. Twala ennanga, wetambuze mu kibuga, ggwe malaaya eyeerabiddwa; kola oluyimba oluwoomi, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Era oluvannyuma lw’emyaka amakumi musanvu, Mukama an’akyalira Tyre, n’addayo ku mpeera yaayo, era n’akola obwenzi n’obwakabaka bwonna obw’ensi ku maaso g’ensi. Era ebyamaguzi byaayo n’empeera yaayo bijja kuba butukuvu eri Mukama: tebijja kuterekebwa newaakubadde okukuŋŋaanyizibwa; kubanga ebyamaguzi byaayo bijja kuba bya abo ababeera mu maaso ga Mukama, okulya mu bujjuvu, era n’okwambala ebyambalo ebiramba. Isaaya 23:15-18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Ekigambo kya Katonda tekilema, era okuva mu mwaka gwa 1798, omukazi mulaya baamwerabira, naye mu nnaku ez’enkomerero agenda kujjukirwa. Ajjukirwa nga Ssabbiiti ya Katonda ey’olunaku olw’omusanvu esimbibwako olutalo, era kye kiragiro kimu ku Ebiragiro Ekkumi, ekyateekwa okujjukirwa bulijjo. Ajjukirwa bw’addira ennanga ye, n’atambulatambula mu kibuga, n’akuba endongo ennungi n’ennyimba nnyingi. Ayimba ennyimba ze ku nkomerero y’emyaka nsanvu, ez’ennaku za kabaka omu. Kabaka, ng’okusinziira ku kitabo kya Danyeri essuula ey’okubiri, kitegeeza obwakabaka.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Era wonna w’abeera abaana b’abantu, ensolo ez’omu nsiko n’ennyonyi ez’omu ggulu yabikuwadde mu mukono gwo, era akufuula omufuga waabyo byonna. Ggwe omutwe guno ogwa zaabu. Danyeri 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Omutwe,” oba “kabaka,” byombi bikaabonero by’obwakabaka. Obwakabaka obukiikirirwa “ennaku za kabaka omu” ye Amerika ey’Obumwe. Amerika ey’Obumwe yatandika obufuzi bwayo obw’obunnabbi ng’ensolo ey’ettaka bwe malaaya wa Babulooni yakubibwa ekiwundu ekitta mu 1798. Eyongerayo ng’obwakabaka obwa mukaaga mu bunnabbi bwa Baibuli okutuusa ku tteeka ery’e Ssande. Obwakabaka obw’ennyini mu bunnabbi bwa Baibuli obwaafuuga ddala emyaka nsanvu bwali Babulooni.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Laba, ndituma ne nkunganya ebika byonna eby’Obukiikakkono, bw’ayogera Mukama, ne Nebukadduneeza kabaka wa Babulooni, omuddu wange; ne mbaleeta okulumba ensi eno, n’abatuuze bayo, n’amawanga gonna agaliranye nayo; ne mbazikiririza ddala, ne mbafuula ekyewuunyiso, n’okuvuuta, n’amatongo agataggwaawo. Era ndibaggyako eddoboozi ly’essanyu n’eddoboozi ly’okujaguza, eddoboozi ly’omugole ow’omusajja n’eddoboozi ly’omugole omukazi, eddoboozi ly’amayinja g’okumola, n’ekitangaala ky’ettabaaza. Era ensi eno yonna erifuuka amatongo n’ekyewuunyiso; era amawanga gano galikuweereza kabaka wa Babulooni emyaka ensanvu. Era bwe gituukirira emyaka ensanvu, ndibonereza kabaka wa Babulooni n’egwanga eryo, bw’ayogera Mukama, olw’obutali butuukirivu bwabwe, n’ensi y’Abakaludaaya, ne ngifuula amatongo agataggwaawo. Yeremiya 25:9-12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Babulooni ya nnamaddala yafuga emyaka nsanvu, nga kifaananyiriza obwakabaka obw’ennaku ez’enkomerero obunaafuga emyaka nsanvu mu kifaananyi. Nebukadduneeza, kabaka wa Babulooni, yalumba Yuda emirundi esatu. Olulumbaganyi olwasooka lwali ku Yekoyakimu, era awo ne watandikira emyaka nsanvu egy’obunnabbi bwa Yeremiya. Ne gyaggwa ku kufa kwa Berusazza, Katonda lwe yabonereza “kabaka wa Babulooni,” nga bw’eyayabonereza kabaka Yekoyakimu ku ntandikwa y’emyaka nsanvu. Obwakabaka obw’obunnabbi obulagiddwa ng’ “ennaku za kabaka omu” (obwakabaka obumu) nga “emyaka nsanvu” bwali Babulooni, ate obwakabaka obw’obunnabbi bwa Baibuli obufuga emyaka nsanvu mu kifaananyi mu kiseera omwenzi owa Tuulo lwe y’erabirwamu, kye ensolo eva mu nsi ey’Okubikkulirwa essuula ey’ekkumi n’asatu. Okukyuka okuva ku bwakabaka bwa ttaano okutuuka ku bwa mukaaga mu mwaka gwa 1798, kikimu ku mazima Yokaana g’alaga mu Okubikkulirwa essuula ey’ekkumi n’asatu.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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. Revelation 13:1, 11.

> Ne nnyimirira ku musenyu ogw’ennyanja, ne ndaba ensolo ng’eyimuka okuva mu nnyanja, ng’erina emitwe musanvu n’amayembe kkumi, era ku mayembe gaayo engule kkumi, ne ku mitwe gyaayo erinnya ery’okutuka. . . . Ne ndaba ensolo endala ng’eyimuka okuva mu nsi; ng’erina amayembe abiri ng’ag’endiga, n’ayogera ng’omusota. Okubikkulirwa 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Olubalama lw’ennyanja Yokaana lwe yayimirirako mu Kubikkulirwa essuula ey’ekkumi na ssatu, luyimirira 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> "Mu kiseera bwe Obupapa bwaggyibwako amaanyi, ne busindikirizibwa okukomya okunyigiriza, Yokaana yalaba amaanyi amapya nga gavaayo okwefaananyiriza n’eddoboozi ly’omusota, era ne gatwala mu maaso omulimu gumu ogw’obukambwe n’ogw’okuwoola Katonda. Amaanyi ago, ag’enkomerero agagenda okulwana n’Ekkanisa n’etteeka lya Katonda, galagibwa ng’ensolo erina empondo ng’ez’abaana b’endiga. Ensolo ezazisooka zaava mu nnyanja; naye eno, olw’okuva mu nsi, eraga okuzukuka okw’emirembe kw’eggwanga kye kyakiikirira—Amerika." Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Ensolo eyava mu nnyanja yawulibwa n’omusenyu gw’ennyanja okuva ku nsolo ey’ensi. Obwakabaka obwokutaano mu bunnabbi bwa Baibuli mu 1798 (olubbalama lw’ennyanja) bwakiikirira ebyafaayo ebyayita, ate obwakabaka obwomukaaga bwakiikirira ebyafaayo eby’omumaaso. Abamileraayi tebaalaba amazima gano. William Miller yaweebwa okutegeera ku buyinza bw’omusota obw’obukafiri n’enkolagana yabwo n’obwakabaka obuddako obwakiikirirwa ng’ensolo ey’Obukatoliki. Okubikkulirwa omutwe ogw’ekkumi n’essaatu kuggulawo olugero lw’omunnabbi w’obulimba, ey’owokusatu ku buyinza busatu obutwala ensi ewa Alumagedoni. Olugero lutandikira ku lubalama lw’ennyanja mu 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

Amerika etandika ebyafaayo byayo mu kifaananyi ky’endiga, naye egamaliriza ebyafaayo byayo nga eyogera ng’edragoni. Ebyafaayo eby’emyaka nsanvu egy’ekifaananyi egy’obufuzi bw’ekisolo eky’ensi biragiddwa mu olunnyiriri lumu, mu Essuula ey’ekkumi n’esatu eya Okubikkulirwa, kubanga olunyiriri olwo lulaga byombi awatandikira n’awaggwa w’ekisolo eky’ensi mu sentensi emu.

> 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. Revelation 13:11.

> Ate ne ndaba ekisolo ekirala nga kivudde mu nsi; nga kirina empondo bbiri ng’ennyana, ne kyogera ng’omusota. Okubikkulirwa 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Bwe Obumu bwa Amerika bwe bwogera ng’ejjoka, buyisa etteeka lya Sande. Nga tannatuukiriza kuwaliriza okusinza ku Sande, amakkanisa g’Obupurotesitanti agakyamye gajja okukuŋaana wamu ne gatwala obukulembeze bw’eby’obufuzi bw’egavumenti eyakyama, nga bazimba ekifaananyi eky’ensolo. Bwe okusikirizibwa bwe kulaga (era kukikakasa emirundi mingi) nti omukolo ogw’okutukuza ekifaananyi eky’zzaabu kwa Nebukadduneeza guyimirira etteeka lya Sande, kiba kikalaga enkomerero y’emyaka nsanvu egy’ekifaananyi egy’ensolo eva mu nsi. Ebitundu eby’omutwe ogusooka okutuuka ku ogusatu mu kitabo kya Danyeri, biyimirira obubaka bw’abamalayika abasatu obw’Okubikkulirwa omutwe ogw’ekkumi n’ena. Omumalayika ow’okusatu afuuka amazima amalamu mu kiseera ky’etteeka lya Sande.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Mu ngeri y’obunnabbi, essuula emu okutuuka ku ssatu mu kitabo kya Danyeri ziyimirira emyaka nsanvu egy’ekifananyi egy’ensolo eva mu nsi eyogerwako mu Okubikkulirwa kwa Yokaana essuula ey’ekkumi n’asatu. Ekigezo ku mmere ekiragibwa mu ssuula esooka, n’ekifananyi kya Yekoyakimu, biraga nti ssuula esooka, mu ngeri y’obunnabbi, etandika ku kiseera ky’okunywezebwa kw’omalayika asooka, oba nga ku 11 Agusito 1840, oba nga ku 11 Ssettemba 2001, mu byafaayo by’omalayika ow’okusatu.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Babulooni ye ggwanga eryafuga okumala emyaka nsanvu, era emyaka egyo gikikiikirira ebyafaayo bya Amerika y’Obumu. Emyaka nsanvu gya Babulooni tegyaggwaayo okutuusa nga wayiseewo ekiseera kinene oluvannyuma lw’okutukuza kwa Nebukadduneeza ekifaananyi ekya zaabu, naye mu buwandiike bw’obunnabbi emyaka nsanvu egy’ekifaananyi Isaaya gy’akozesa mu mutwe ogw’amakumi abiri mu ssatu giggwamu mu mutwe ogw’okusatu ogwa Danyeri. Nebukadduneeza bwe yateekateeka abavuzi b’ebivuga ne bazannya omuziki gw’emmikolo egy’okutukuza, akabonero k’ensolo kawalirizibwa, era mu kiseera ekyo omwenzi omukazi owa Ttuulo n’owa Babulooni atandika okuyimba ennyimba ze eri bakabaka b’ensi, nga Isirayiri eyavuddemu okukkiriza evuunama era esamba.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Nebukadduneeza kabaka yakoza ekifananyi ekyazaabu, obuwanvu bwaakyo bwali emikono nkaaga, n'obugazi bwaakyo emikono mukaaga; n'akisimba mu ttale ery'e Dula, mu kitundu kya Babulooni. Awo Nebukadduneeza kabaka n'atuma okuŋŋaanya b'abaami, n'abagavana, n'abaduumizi b'eggye, n'abalamuzi, n'abakulembeze b'eby'obugagga, n'abawa amagezi, n'ab'amateeka, n'abaami bonna b'amasaza, bajje mu kutukuza ekifananyi Nebukadduneeza kabaka kye yasimbyewo. Awo b'abaami, n'abagavana, n'abaduumizi b'eggye, n'abalamuzi, n'abakulembeze b'eby'obugagga, n'abawa amagezi, n'ab'amateeka, n'abaami bonna b'amasaza, ne bakuŋŋaana mu kutukuza ekifananyi Nebukadduneeza kabaka kye yasimbyewo; ne bayimirira mu maaso g'ekifananyi Nebukadduneeza kye yasimbyewo. Awo omulangirizi n'ayogerera waggulu n'agamba nti, Mwalagirwa mmwe abantu, amawanga, n'ennimi zonna, nti mu kiseera kye muwulira eddoboozi lya cornet, flute, harp, sackbut, psaltery, dulcimer, n'ebika byonna by'ennyimba, mugwe wansi musinze ekifananyi ekyazaabu Nebukadduneeza kabaka kye yasimbyewo; era buli atagwa wansi oba atasinza, mu kaseera ako kennyini ajja kusuulibwa wakati mu kinuuna eky'omuliro ekiriko omuliro ogwaka nnyo. Bwe kityo mu kiseera ekyo, abantu bonna bwe baawulira eddoboozi lya cornet, flute, harp, sackbut, psaltery, n'ebika byonna by'ennyimba, abantu bonna, amawanga, n'ennimi, ne bagwa wansi ne basinza ekifananyi ekyazaabu Nebukadduneeza kabaka kye yasimbyewo. Danyeri 3:1-7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

Mu "ekiseera" ekyo, oba mu "ssaawa" eyo yennyini, nga kye kimu n’etteeka lya Ssande mu Amerika, buli anaagaana okusinza ekifaananyi ekya zaabu "anaasuulibwa mu kyoto ekyokya omuliro." Ekitabo kyokka mu Endagaano Enkadde ekirimu ekigambo ekivvunulwa "ssaawa" kye kitabo kya Danyeri. Ekigambo "ssaawa" mu mutwe ogusatu kiyimirira okutuuka kw’akabonero k’ensolo. Ekigambo "ssaawa" era kiyimirira obubaka bwa Malayika ow’olubereberye mu mutwe ogw’okuna, kubanga eyo kiraga mu kifaananyi okulabula Nebukadduneeza ku "ssaawa" ejja ey’okusala omusango kwa Katonda.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Awo Danyeri, erinnya lye nga lyali Belteshazzar, n’awuniikirira okumala essaawa emu, era ebirowoozo bye ne bimutabula. Kabaka n’ayogera n’agamba, Belteshazzar, ekirooto kino, newaakubadde okunnyonnyola kwakyo, bitakutabulenga. Belteshazzar n’addamu n’agamba, Mukama wange, ekirooto kibeere ku abo abakukyawa, n’okunnyonnyola kwakyo kubeere ku balabe bo. Danyeri 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Danyeri yalabula Nebukadduneeza ku essaawa eyali egenda okutuuka ey’okusala omusango kwa Katonda ku ye, Nebukadduneeza n’akigaana oluvannyuma. “Essaawa” mu mutwe ogwokuna, bw’akozesebwawo nate mu mutwe gumu, olwo eyimirira “essaawa” mwe okusala omusango kwatuuka. Mu byafaayo by’Abamilleraiti, “essaawa” esooka mu mutwe ogwokuna eyimirira okutuuka kw’omulayika asooka mu 1798. Obubaka obwo bwatuukirizibwa lwe kwatandika okusalira omusango okunoonyerezaamu nga 22 ogw’ekkumi, 1844. “Essaawa” mu mutwe ogwokuna okusooka kiba akabonero k’obubaka bw’okusala omusango ogugenda okujja, ate oluvannyuma kikozesebwa nga akabonero akalaga nti okusala omusango kutuuse. Okukozesa ekigambo “essaawa” okwasooka kuyimirira 1798 n’okutuuka kw’omulayika asooka, ate okukozesa okwakubiri kuyimirira nga 22 ogw’ekkumi, 1844 n’okutuuka kw’omulayika ow’okusatu.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Mu ssaawa eyo yennyini ekigambo ne kituukirira ku Nebukadduneeza; n’agobebwa okuva mu bantu, n’alyawo omuddo ng’ente, omubiri gwe ne gutobeka mu musulo ogw’eggulu, okutuusa enviiri ze lwe zaakula nga ebyoya by’empungu, n’enziga ze nga enziga z’ennyonyi. Danyeri 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

"Essaawa" mu essuula ey'okuna, kale, kibeera akabonero akalaga 1798 n'e 1844 byombi, ezo ze nkomerero z'ebikolimiro ebibiri ebya "emirundi musanvu," ebyagwa ku bwakabaka bwa Isirayiri obwa mu bukiikakkono (ebutandika mu 723 BC) n'obwa mu bukiikaddyo (ebutandika mu 677 BC). Ebikolimiro ebibiri ebyo, ebiraga amyaka 2520 egy'okusaasaanyizibwa n'obuddu, byayimirira okutuukirizibwa kw'obusungu bwa Katonda obwasooka n'obw'enkomerero ku bantu be abajeemu. Byombi byatandikira ku kusala omusango kwa Katonda, era enkomerero zaabyo ez'enjawulo ziraga obubaka obulabula bw'okusalibwa omusango okunoonyezebwa kwa Katonda okusemberera, oba okutuuka kw'okusalibwa omusango okunoonyezebwa. Emisango gyombi, egyalagiribwa mu nkomerero z'emisango ebiri egya "emirundi musanvu," giyimirirwa ekigambo "essaawa" mu Danyeri essuula ey'okuna.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

Mu byafaayo by’Abamillerite “ssaawa” eyimirira okutandika kw’okugolokoka ku kiseera ky’enkomerero mu 1798, omalayika eyasooka bwe yatuuka; ate “ssaawa” eyookubiri mu ssuula ey’okuna eyimirira okukoma kw’okugolokoka, omalayika ow’okusatu bwe yatuuka nga 22 Okitobba 1844. Okugolokoka kw’Abamillerite okw’omalayika eyasooka kuddamu mu kugolokoka kw’omalayika ow’okusatu, ky’ova olaba nti enkozesa ebbiri za “ssaawa” mu ssuula ey’okuna nazo ziraga ekiseera ky’enkomerero mu 1989, era n’etteeka lya Sande eririjja amangu ddala. Okugolokoka kw’Abamillerite okw’omalayika eyasooka kwalangirira okuggulwawo kw’okusalibwa omusango okw’okunoonyereza, ate okugolokoka kw’omalayika ow’okusatu kwalangirira okuggulwawo kw’okusalibwa omusango kwa Katonda okw’okussa mu nkola, okweyongera mpolampola, okutandikira ku tteeka lya Sande, ne kugenda mu maaso ne kweyongera okutuusa ku Kujja okw’okubiri kwa Kristo.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Tujja kugenda mu maaso n’okusoma kwaffe ku Danyeri essuula essatu, era mu kiwandiiko ekiddako tujja kumaliriza okutunuulira kwaffe ku kigambo ‘essaawa’.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you 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. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Laba, mbasindika nga endiga wakati mu mbwamwitu; kale mube b’amagezi ng’emisota, era mube bataliiko kabi ng’enjiba. Naye mwegendereze abantu; kubanga banaabawaayo eri amakakiiko, era banaabakuba emiggo mu masinagogi gaabwe; era munaaleetebwa mu maaso g’abagavana n’abakabaka olwange, kubeere obujulizi okubawakanya bo n’ab’amawanga. Naye bwe banaabanga babawaayo, temweraliikirira engeri gye munaayogeramu oba kye munaayogera; kubanga mu ssaawa eyo nnyini munaakweebwa kye munaayogera. Kubanga si mmwe aboogera, wabula Omwoyo wa Kitaawe ayogera mu mmwe. Era muganda anawaayo muganda we okuttibwa, ne kitaawe omwana we; era n’abaana bajja kuyimirira nga bawakanya abazadde baabwe, ne babaleetera okuttiibwa. Era munaakyayibwa abantu bonna olw’erinnya lyange; naye aneegumikiriza okutuusa ku nkomerero alirokoka. Naye bwe banaabakuyigganyiza mu kibuga kino, mudduke mu kirala; kubanga ddala mbagamba nti temunaamaliriza okuyita mu bibuga bya Isirayiri okutuusa Omwana w’omuntu lw’ajja. Omuyigirizwa si wa waggulu ku Muyigiriza we, wadde omuddu ku mukama we. Kimukwanira omuyigirizwa okuba nga Muyigiriza we, n’omuddu nga mukama we. Bwe baayita omukulu w’eka Beelzebub, kale okusinga awo ab’omu maka ge banaabayita bitya? Temubatya n’akatono; kubanga tewali kintu kibikkiddwa ekitaliggulwawo, so tewali ekyekwekeddwa ekitalimanyibwa. Ebyo bye mbategeeza mu kizikiza, mubyogerere mu musana; era bye muwulira mu kutu, mubyogerere waggulu ku matabaalo g’ennyumba. Era temubatya abo abatta omubiri naye abatasobola kutta omwoyo; naye mutye oyo asobola okuzikiriza wamu omwoyo n’omubiri mu Ggeyeena. Matayo 10:16-28.

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