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# The Book of Daniel - Number Twenty-Seven

Ekitabo kya Danyeri - Ennamba amakumi abiri mu musanvu

Another Secret Dream

Ekirooto eky’ekyama ekirala

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Ekirooto eky’okubiri kya Nebukadduneeza kiraga ‘ekiseera eky’enkomerero,’ nga mu kiseera ekyo ebibinja bibiri by’abasinza biyitibwa okujja okunoonyereza ku ‘kweyongera kw’amagezi’ okwaggulwawo mu 1798. Awo Danyeri era ayitibwa Berutesaza, ne kino ne kimulaga nti ali mu bantu ba Katonda ab’endagaano, kubanga okukyusibwa erinnya mu ngeri ey’obunnabbi kubeera akabonero k’enkwatagana ey’endagaano. Nebukadduneeza yakkiriza nti mu Danyeri mwabeerawo Omwoyo Omutukuvu, era ng’asinziira ku by’eyalabirako ku Danyeri edda, yateesa nti ‘tewali kyama’ kinaamutabulira Danyeri; naye ekyama ky’ekirooto kino kyamweraliikiriza Danyeri.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. 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 4:9–19.

> Ayi Belutesaza, omukulu w’abalaguzi, kubanga mmanyi nti omwoyo gw’abakatonda abatukuvu guli mu ggwe, era tewali kyama kikukutaganya, mbuulira ebyolesebwa by’ekirooto kyange bye nnalabye, n’ennyonnyola yaabyo. Bwe bityo ebyolesebwa eby’omu mutwe gwange bwe byali bwe nnali mu kitanda; ne ndaba, laba, omuti wakati w’ensi, n’obuwanvu bwagwo bwali bunene nnyo. Omuti ne gukula ne guba mugumu, era obuwanvu bwagwo ne butuuka mu ggulu, n’okulabika kwagwo ne kutuuka ku nkomerero z’ensi yonna. Amabaawa gaagwo gaali malungi, n’ebibala byaagwo byali bingi, era mu gwo mwalimu emmere ya bonna; ensolo ez’omu nsiko zaabeeranga mu kisikirize kyagwo, n’ebinyonyi eby’omu ggulu byabeeranga mu matabi gaagwo, era buli kiramu kyafunanga mmere mu gwo. Ne ndaba mu byolesebwa eby’omu mutwe gwange bwe nnali ku kitanda, laba, omukuumi omutukuvu n’akka okuva mu ggulu; n’ayogerera waggulu n’ayogera bw’atyo nti, Mutemule omuti, mutemulire amatabi gaagwo, mukunkumule amabaawa gaagwo, musaasanse ebibala byagwo; ensolo zive wansi waagwo, n’ebinyonyi bive mu matabi gaagwo; naye mulekerewo ensanda y’emizi gyagwo mu nsi, nga gwasibiddwa n’empeta y’ayironi ne mkuwa, mu muddo omuto ogw’ensiko; era kibeere kimanse n’omusulo ogw’eggulu, era omugabo gwe gubeerenga n’ensolo mu muddo gw’ensi; omutima gwe gukyusibwe okuva ku gwa muntu, era omutima gw’ensolo gumuweerwe; era emyaaka musanvu giyite ku ye. Ekintu kino kiva mu kiragiro ky’abakuumi, era okusaba kuno kuvuudde mu kigambo ky’abatukuvu; kigendererwa nti abalamu bamanye nti Oyo Ali Waggulu Ennyo afuga mu bwakabaka bw’abantu, era abuwa buli gw’ayagala, era ateekaako ku bwo oyo asinga okukendeera mu bantu. Ekilooto kino nze kabaka Nebukadduneeza kye nnalabye. Kaakano ggwe, ayi Belutesaza, tegeeza ennyonnyola yaakyo, kubanga abasajja bonna ab’amagezi ab’omu bwakabaka bwange tebasobodde kunkubulira ennyonnyola yaakyo; naye ggwe osobola, kubanga omwoyo gw’abakatonda abatukuvu guli mu ggwe. Awo Danyeri, erinnya lye eryayitibwa Belutesaza, n’awuniikirira okumala essaawa emu, n’ebyo by’alowooza ne bimweraliikiriza. Kabaka n’ayogera n’agamba nti, Belutesaza, ekilooto oba ennyonnyola yaakyo te bikukutaganye. Belutesaza n’addamu n’agamba nti, Mukama wange, ekilooto kibeere eri abo abakukyawa ggwe, n’ennyonnyola yaakyo eri abalabe bo. Danyeri 4:9-19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Danyeri yabuzeemu emirembe olw’ekirooto n’ensobanuro yaakyo, kubanga yategeeranga nga ensobanuro eyo eyinza okusunguwaza Nebukadduneeza; naye Nebukadduneeza bwe yamugumya okwogera, Danyeri n’amuwa obulabula ku kusalirwa omusango okugenda okujja. Obulabula bw’okusalirwa omusango obugenda okujja bubeera bwa kifaananyi ku bulabula bwa malayika ow’olubereberye eyatuuka mu biro by’enkomerero mu 1798.

> 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 Daniel, erinnya lye lyayitibwanga Belteshazzar, yennyamazza okumala essaawa emu, era ebirowoozo bye byamweraliikiriza. Kabaka n’ayogera n’agamba nti, Belteshazzar, tokweraliikirira olw’ekirooto, newaakubadde okutegeezebwa kwakyo. Belteshazzar n’addamu n’agamba nti, Mukama wange, ekirooto libeerenga eri abo abakukyawa, n’okutegeezebwa kwakyo kubeerenga eri abalabe bo. Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniyeri yali asamaziddwa okumala essaawa emu. "Essaawa" eno yeemu ku mirundi etaano we kigambo "essaawa" kyogerwako mu kitabo kya Daniyeri, era tewalabika kwonna mu Endagaano Enkadde. Wano kiyimirira ekiseera Daniyeri, ng'akiikirira "ab'amagezi" abategeera okweyongera kw'obumanyi, we yeetegekera okuwa okulabula kw'omulayika ow'olubereberye, alanga okuggulwawo kw'okusalirwa omusango okw'okunoonyereza ku October 22, 1844. Okunnyonnyola kwa Daniyeri ku kirooto tekuli kwokka okulangirirwa kw'okusala omusango ogugenda okujja, naye kulimu era n'okuyita Nebukadduneeza alekerawo ekibi, nga kiyimirira Enjiri ey'obutaggwaawo ey'omulayika ow'olubereberye. "Essaawa" eno mu ntegeka y'obunnabbi etekebwa mu biro by'enkomerero, mu 1798, lwe yatuuka mu byafaayo omulayika ow'olubereberye. Omulayika ow'olubereberye yayingira mu byafaayo mu 1798, ku nkomerero y' "ebiseera musanvu" eby'ekibonerezo kya Katonda ebyaleetebwa ku bwakabaka obwa mu bukiikakkono, nga byatandika mu 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Kubanga ezo ze nnaku ez'okubonereza, okulaba nti ebyo byonna ebyawandiikiddwa bituukirizibwa. Naye ziruwa eri abali embuto, n’abo abayonsa, mu nnaku ezo! Kubanga walibaawo ennaku ennene mu nsi, n’ekiruyi eri abantu bano. Era baligwa n’ekitala, ne batwalibwa mu buwaŋŋanguse mu mawanga gonna; era Yerusaalemi erinyigirizibwa ab’amawanga, okutuusa ebiseera by’ab’amawanga lwe bituukirizibwa. Lukka 21:22-24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadduneeza yajja kubeera n’omutima gw’ensolo okumala ekiseera ky’okusasula kwa Katonda, ekyaleetebwa ku bwakabaka obw’amambuka obwa Isirayiri, kubanga Nebukadduneeza yali kabaka w’amambuka. Lukka ayita ekiseera kye kimu “ebiseera” (“ebiseera by’Abamawanga”), mu bungi, ng’alaga ekkomerero ky’okulinyirirwa kwa Yerusaalemi.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Era banaakuttibwa n’ekitala, era banaatwalibwa nga basibe mu mawanga gonna; era Yerusaalemi enaakandagiribwa abannaggwanga, okutuusa ebiseera by’abannaggwanga bwe binaatuukirira. Lukka 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Mu Kitabo ky’Okubikkulirwa kwa Yokaana, ebbanga ly’ab’amawanga ery’okukandagira awatukuvu n’eggye lyamanyibwa nti limala emyaka 1,260, kubanga kyali kigendereddwamu okulaga ebbanga ly’okutulugunyizibwa kw’Obupapa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Naye oluggya olw’ebweru w’Yeekaalu olureke, era tolupime; kubanga luweereddwa eri ab’amawanga, era banaalinnyirira ekibuga ekitukuvu wansi w’ebigere okumala emyezi amakumi ana n’ebiri. Nange ndiwa obuyinza eri abajulizi bange ababiri, era banaabuulira obunnabbi okumala ennaku 1,260, nga bambadde engoye ez’ebbukutu. Okubikkulirwa 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Obubaka bw’okulabula Danyeri bwe yawa Nebukadduneeza bukiikirira okulabula ku musango ogujja. Okutuuka kw’obubaka obwo mu ngeri ey’akabonero kwalagibwa mu 1798, ekyo bwe kyali kiseera malayika asooka lwe yatuuka okulabula ku kusembera kw’okusalirwa omusango ogw’okunoonyereza. Omusango ogwategeezebwa ogw’okutuukira ku Nebukadduneeza gwatuuka mu kukozesebwa kw’ekigambo "essaawa" eky’okubiri mu mutwe ogw’okuna.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 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 4:28–33.

> Byonna bino byatuuka ku kabaka Nebukadduneeza. Ku nkomerero y’emyyezi kkumi n’ebiri, yagendagenda mu lubiri lw’obwakabaka bwa Babulooni. Kabaka n’ayogera nti, Si Babulooni ennene eno gye nzimbye okuba ennyumba y’obwakabaka olw’amaanyi g’obuyinza bwange, era ku kitiibwa ky’obungangavu bwange? Ng’ekigambo kikyalimu mu kamwa k’oyo kabaka, ne wava eddoboozi okuva mu ggulu nga ligamba nti, Ggwe kabaka Nebukadduneeza, ggwe ky’ogambibwa; obwakabaka buvudde ku ggwe. Era banaakugoba mu bantu, n’obutuuze bwo bulibeera n’ensolo ez’omu nsiko: balikukola olye omuddo ng’ente, era ebiseera musanvu bijja kukuyitako, okutuusa lw’omanya nti Ali Waggulu Ennyo afuga mu bwakabaka bw’abantu, era abuwa oyo gw’ayagala. Mu ssaawa eyo nyini ekigambo ne kituukirira ku Nebukadduneeza: n’agobebwa mu bantu, n’aly omuddo ng’ente, era omubiri gwe ne gutoba n’omusulo ogw’eggulu, okutuusa enviiri ze lwe zaakula nga oboya bw’ensega, n’obukongovule bwe nga obw’ebinyonyi. Danyeri 4:28-33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Omusango ogwabadde gutegeezeddwa mu bunnabbi gwatuuka mu ssaawa yennyini Nebukadduneeza lwe yeegulumiza mu mutima gwe. Okusala omusango okw’okunoonyereza okwabadde kutegeezeddwa mu bunnabbi kwatuuka bwe “ssaawa” y’okunoonyereza kwa Katonda yatandika.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

"Ssaawa" ey’omusango gwa Katonda eyali nga 22 Okitobba 1844, yaleeta ebika bibiri by’abasinza, ebyalambikibwa mu Danieli essuula ey’ekkumi n’ebiri nga "ab’amagezi" n’ "ababi", era mu lugero lw’abawala abawulu kkumi nga "ab’amagezi" oba "abasirusiru", era mu Habakkuku essuula ey’okubiri nga abo abaalangirirwa abatuukirivu olw’okukkiriza; bano ne baayawulibwa okuva ku abo abaayolesa empisa ez’efaanagana ne eza Nebukadduneeza mu "ssaawa" omusango gwe lwe yatuuka.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Laba, omwoyo gwe ogw'eyimuse si mugolokofu mu ye; naye omutuukirivu aliba mulamu olw'okukkiriza kwe. Abakkuki 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Ebika bibiri mu buli ku nnyiriri essatu ezo byayolesebwa nga "ssaawa" y’omusango gwe yatuuse ku October 22, 1844; era kino kye kiyimirirwa "ssaawa" y’omusango ogwa Nebuchadnezzar. Mu 1798, "obusungu" obusooka bw’ "emirundi musanvu" bwakomekkerezebwa, ng’obufuzi bwa Papa bwakomya okugenda bulungi kubanga bwafuna ekiwundu ekitta.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Era kabaka alikola ng’okwagala kwe bwe kuli; era alyeeyimusa, era alyeekulumbaza okusinga buli katonda, era anaayogera ebigambo ebyewuunyisa ku Katonda ow’abakatonda, era alibeera mu buwanguzi okutuusa nga ekiruyi kinaatuukirizibwa: kubanga ekyo ekyasalibwawo kijja kukolebwa. Danyeri 11:36.

1844, was the end of the “last” indignation:

Omwaka gwa 1844 gwali ekkomerero ly'obusungu "obusembayo":

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> N’agamba nti, Laba, ndikutegeeza ebiribaawo ku nkomerero esembayo ey’obusungu; kubanga mu kiseera ekyategekebwa enkomerero eneebawo. Danyeri 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Okukozesebwa okusooka kw’ekigambo ‘essaawa,’ mu Danyeri essuula ey’okuna, kiyimirira 1798; era nga 1798 kyali enkomerero ya ‘ekisooka’ eky’obusungu bwa Katonda obw’ ‘emirundi musanvu’ ku bwakabaka obw’amambuka bwa Isirayiri; okutuuka kw’obubaka bwa malaika ow’okusooka mu kiseera ky’enkomerero; era n’enkomerero y’ ‘emirundi musanvu’ gya Nebukadduneeza mu ‘nkomerero y’ennaku.’

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Okukozesebwa okw’okubiri kw’ekigambo “essaawa,” mu Danyeri omutwe ogw’okuna, kuyimirira 1844; ekyo kye kyali kkomerero ky’obusungu “obwasembayo” obw’ “emirundi musanvu,” obwabadde ku Bwakabaka bw’Amaserengeta bwa Yuda. Era kyali okutuuka kw’omusango ogw’okunoonyereza, n’omusango gwa Nebukadduneeza ogw’obwannannyini.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Essuula esooka erambulula ebyafaayo by’enkola y’okukemebwa mu mitendera esatu, era eraga okufuna amaanyi kw’obubaka bwa Malayika asooka ku nga 11, Agusito 1840. Essuula ey’okuna eyimirira okutuuka kw’obubaka bwa Malayika asooka mu kiseera eky’enkomerero mu 1798, era kitekeddwa okugattibwa ku ssuula esooka. Essuula ey’okuna ekissaako amaanyi ku bubaka bwa Malayika asooka n’obulabula bwaabwo ku musango ogusemberedde, era eraga Okitobba 22, 1844, n’okutuuka kw’obubaka bwa Malayika ow’okusatu.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Wamu bikiikirira okutandika si kwa Obwadiventisiti yokka, wabula ne kwa Amerika. Emitwe emu okutuuka ku ssatu gikwogera ku byafaayo eby’oku nkomerero y’Obwadiventisiti, era n’oku nkomerero ya Amerika. Omutwe ogw’okutaano, era n’obujulizi bwa Belshazzar, bikwatagana n’emitwe esatu egyasooka.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Essuula esooka awamu ne ssuula ennya biraga okutambula kw’omwalaika asooka, n’ebyafaayo eby’omu kiseera lwe kitabo kya Danyeri kyaggyibwako akasiba mu kiseera ky’enkomerero mu 1798. Obubaka obwo obwaggulwawo olwo bulagirwa mu kyoleso kya Omugga Ulai, ekiraga okweyongera kw’okutegeera okuli mu ssuula musanvu, munaana ne mwenda ez’ekitabo kya Danyeri.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Mu mwaka ogw’okusatu ogw’obwakabaka bwa kabaka Belshazzar, ekyolesebwa kyandabikira, nze Danyeri nennyini, nga kyaddirira ekyaasooka ekyandabikira. Era nnalaba mu kyolesebwa; era bwe nnalaba, ne kiba nti nnali e Susani mu lubiri, eriri mu ssaza lya Eramu; era nnalaba mu kyolesebwa, nga nnali ku lubalama lw’omugga Ulayi. Danyeri 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Essuula emu okutuuka ku ssatu, nga zikwataganye ne ssuula etaano, ziyimirira entambula y’omulayika ow’okusatu, n’ebyafaayo lwe ekitabo kya Danyeri kyabikkulibwa mu 1989. Obubaka obwabikkulibwa mu kiseera ekyo bufaananyizibwa n’okwolesebwa kw’Omugga Hiddekel, ogulaga okweyongera kw’obumanyi okuli mu ssuula kkumi, kkumi n’emu ne kkumi n’ebiri.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Era ku lunaku olw’amakumi abiri mu nnya olw’omwezi ogusooka, nga nali ku lubalama lw’omugga omukulu, oguyitibwa Hiddekel. Danyeri 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Tujja kwongera okwekenneenya olulyo lwa Nebuchadnezzar ne Belshazzar mu kiwandiiko ekiddako.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> Waliwo obwetaavu obw’okwekenneenya ennyo Ekigambo kya Katonda. Okusukkirira ddala, Danyeri n’Okubikkulirwa biteekwa okuweebwa obwegendereza nga tekibaddeko mu byafaayo by’omulimu gwaffe. Tuyinza okwogera bitonotono ku nsonga ezimu ezikwata ku buyinza bwa Roma n’Obwa Papa, naye tusaanidde okukubiriza abantu okuteeka obwegendereza ku ebyo bannabbi n’abatume bye baawandiika nga baasikirizibwa Omwoyo wa Katonda. Omwoyo Omutukuvu ategese ebintu bwe bityo, mu okuwa obunnabbi era ne mu bintu ebiragiddwa, okutegeeza nti omuntu omukozesebwa asaanidde okusigala ng’atalabika, akwekebwa mu Kristo, ate Mukama Katonda w’eggulu n’etteeka lye bagulumizibwe.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> Soma ekitabo kya Danyeri. Jjukira, ekitundu ku kitundu, ebyafaayo by’obwakabaka ebyo ebyalagibwa eyo. Laba abakungu b’amawanga, amakiiko g’okuteesa, n’amagye ag’amaanyi; era otunuulire engeri Katonda gye yakola okussa wansi obugulumivu bw’abantu, n’assa ekitiibwa ky’omuntu mu nfuufu. Katonda yekka ye y’alagibwa ng’omukulu ennyo. Mu kwolesebwa kw’ennabbi alabibwa ng’asuula wansi omufuzi ow’amaanyi n’ayimirizaawo omulala. Alabisibwa ng’Omufuzi Omukulu w’obutonde bwonna, ng’ali ng’agenda okuteekawo obwakabaka bwe obutaggwaawo—Omukadde ow’ennaku, Katonda omulamu, ensulo y’amagezi gonna, Omufuzi w’ebiriwo mu kiseera kino, abikkula eby’omu maaso. Soma era otegeere nga omuntu bw’aba omwavu, omunafu, omumpi mu bulamu, asobya, era ow’omusango, bw’ayimusa omwoyo gwe mu bwereere.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> "Omwoyo Omutukuvu okuyitira mu Isaaya atutunuza eri Katonda, Katonda omulamu, nga kye kisinze okussaako omwoyo—eri Katonda nga abikkuliddwa mu Kristo. 'Kubanga omwana atuzaliddwa, omwana w'obulenzi atuweereddwa; n'obukulembeze bunaabeera ku kibegabega kye; era erinnya lye balimuyita Ekyewuunyisa, Omuteesa, Katonda Omuzira, Kitaffe Ataggwaawo, Omulangira ow'Emirembe' [Isaaya 9:6]."

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> Ekitangaala Danyeri kye yafuuna nga kiva eri Katonda kennyini kyawaŋŋangibwa okusingira ddala olw’ennaku zino ez’enkomerero. Okwolesebwa kwe yalaba ku mbalama z’Ulai ne Hiddekel, emigga eminene egy’e Shinar, kati biri mu kutuukirizibwa, era ebintu byonna ebyayogerwa mu bunnabbi binaaba bituukiridde mu bwangu.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> Mutunuulire embeera z’eggwanga ly’Abayudaaya mu kiseera obunnabbi bwa Danyeri lwe bwaweebwa. Abaisiraeri baali mu buwaŋŋanguse, yeekaalu yaabwe yali yazikiriziddwa, era okuweereza mu yeekaalu kwali kuyimiriziddwa. Eddini yaabwe yali esinziira ku mikolo egy’enteekateeka y’ebiweebwayo. Baali baazifula enkola ez’ebweru ez’omugaso ennyo ddala, ate nga omwoyo gw’okusinza amazima baagufiirwa. Okusinza kwabwe kwali kyonooneddwa ennono n’enkola z’obupagani, era mu kukola emikolo gy’ebiweebwayo tebaatunula wala okuva ku kisiikirize okutuuka ku kya ddala. Tebaamutegeera Kristo, ekiweebwayo eky’amazima olw’ebibi by’abantu. Mukama yakolera okuleeta abantu mu buwaŋŋanguse, era n’okuyimiriza okuweereza mu yeekaalu, alyoke aleme emikolo gy’ebweru okufuuka omugatte gwonna gw’eddini yaabwe. Emisimbu gyabwe n’enkola zaabwe biteekwa okuyonjolebwa okuva mu obupagani. Empeereza ey’emikolo yakkakkana, okusinza okw’omutima kusobole okuzzibwa obuggya. Ekitiibwa eky’ebweru kyaggyibwawo, eky’omwoyo kisobole okulabikira. Manuscript Releases, ekitundu 16, 333, 334.

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