Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Munda mu Danyeri essuula eky’ekkumi n’emu, mulimu ennyiriri ez’obunnabbi eziwerako ezikwatagana zonna n’ennyiriri mukaaga ezisembayo ez’essuula eyo. Ekitundu ekikwatagana n’ebyafaayo eby’olunyiriri olw’amakumi ana okuva ku kiseera eky’enkomerero mu 1989, okutuuka ku mateeka ga Ssande ag’olunyiriri olw’amakumi ana mu lumu, kye kitundu ky’obunnabbi ekyateekebwako akabonero okutuusa ku nnaku ez’enkomerero. Kye kitundu kya Danyeri eky’okujjuzaganya Okubikkulirwa kwa Yesu Kristo ekiggulwawo katono nnyo nga ekiseera ky’okugezesebwa tekinnaggwaako. Olunyiriri olwokubiri lwanjula Trump, pulezidenti wa Republican ow’enkomerero, Pulezidenti ow’enkomerero, Pulezidenti oyo gwe munaana era ava mu musanvu, era ye pulezidenti asingayo obugagga eyatandika okusomooza abagoberera enkola y’ensi yonna bwe yalangirira okuvuganya kwe mu 2015. Olunyiriri olw’ekkumi lulaga 1989, era ennyiriri ez’ekkumi n’emu ne kkumi na bbiri ziraga Olutalo lw’e Ukraine olwatandika mu 2014, awamu n’obuwanguzi bwa Putin n’okuzikirira kwe okwaddirira.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Ennyiriri kkumi n’asatu okutuuka ku kkumi n’ettaano zinnyonnyola olutalo olwokusatu ku malutalo asatu ag’ayogerwako mu olunyiriri amakumi ana, nga lutandika n’okumenyuka kwa Soviet Union mu 1989, ne waddirawo olutalo mu Yukureini, nga lulindirirwa Olutalo lwa Panium, olulaga okulwana okw’ebweru kw’obuProtestanti obuvudde mu ddiini mu United States okulwana ne aba globalist b’ensi yonna.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

ObuProtestanti obwava mu mazima businga, era butekawo empalampalanya y’obukulembeze ey’omukago ogw’ensatu oguliteekebwa mu nkola nga Eteeka lya Ssande ligenda okuteekebwawo mu bbanga ttono. Ekisolo kye buKatolika; era buKatolika ye mutwe gw’obuyinza busatu, bukiikirirwa nga Yezebeli n’obubonero obulala obungi. Ye malaaya afuga ekisolo era n’akibagala.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Nnabbi ow’obulimba ye Amerika, ekiikirira mukyala we Akaabu, ye mutwe gw’obwakabaka obw’emirundi kkumi obw’ogusota. Olutalo lwa Panium mu mwaka gwa 200 BC, lulaga ng’ekifaananyi eky’olugwano olw’ebweru wakati w’obwegassi bw’ensi yonna n’Obupolotesitante obwakyama okuva ku mazima. Olugwano olw’omunda lukiikirirwa okujeema mu mwaka gwa 167 BC, okwaddirira okuwonga obuggya yeekaalu nga bwe kujjukirwa mu Hanukkah mu mwaka gwa 164 BC; era oluvannyuma ne wabaawo ekiseera okuva mu 161 BC okutuuka mu 158 BC, ekiraga ng’ekifaananyi ekya Amerika okuzimba ekifaananyi eky’okwegatta kw’Eklezia ne gavumenti mu Bukatoliki, nga bwe kikiikirirwa “endagaano”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Mu linyiriri ery’ekkumi n’esatu, Uriah Smith atutegeeza nti emyaka kkumi nnya oluvannyuma lw’Olutalo lwa Raphia, Ptolemy yafa olw’ "okutamiira n’obukaba, era n’asikirwa mutabani we, Ptolemy Epiphanes, omwana awo nga wa myaka ena oba etaano. Antiochus, mu kiseera kye kimu, nga amaze okuzikiza obujeemu mu bwakabaka bwe, era nga akkakkanyizza n’okutereeza ebitundu eby’e Buvanjuba mu kugondera kwabyo, yali ng’alina ekiseera eky’eddembe okukola omulimu gwonna, omuvubuka Epiphanes bwe yatuula ku nnamulondo y’e Misiri." Oluvannyuma lw’okuwangula kwa Putin okw’obudde butono okuggwaawo, Trump ajja kuba ayetegekedde okukwata ku mwana kabaka omuggya w’e Misiri. Nga tannakikola, ajja kuba amaze "okuzikiza obujeemu" mu Amerika Amagatte.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Bwe Trump anaalondebwa, anaateeka mu nkola amateeka agafaanana 'Alien and Sedition Acts' ez'omwaka 1798, wamu n'okuyimiriza 'habeas corpus', nga bwe yakola Pulezidenti wa Republican eyasooka mu kuddamu ku Lutalo lw'awaka. Ebikolwa bye byafaananyiziddwa ne by'akoleddwa Pulezidenti Grant bwe yakola ku Ku Klux Klan, n'eby'akoleddwa F. D. Roosevelt bwe yafunga Abayapani n'abalala mu Lutalo lw'ensi olw'okubiri, era n'amateeka 'Patriot Act' aga George Bush asembayo.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Ye, nga bwe kyali eri Seleucus, ajja kukakkanya obujeemu mu Amerika, era oluvannyuma anaatunuulira "kabaka omuto" owa Misiri. Mu ngeri eyo, ajja kuyingira mu mukago ne Filipu ow'e Makedoniya, kubanga Smith yawandiika nti, "Mu kiseera kye kimu, Filipu, kabaka wa Makedoniya, yayingira mu mukago ne Antiochus okugabana obwakabaka bwa Ptolemy wakati wabwe, buli omu nga yeetegekera okutwala ebitundu ebyali okumpi naye era ebyamusaanira ennyo. Wano waaliwo okweeyiimusa okulwanyisa kabaka w'amaserengeta okwamala okutuukiriza obunnabbi, era nga n'ebintu bennyini, nga tewali kubuusabuusa, bye byategeezebwa obunnabbi."

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump anaakola endagaano enywevu n’amawanga ga NATO (the United Nations), okugonjoola ensonga ya Russia, n’obuzibu obuli mu kugonjoola ebyava mu kugwa kwa Putin. Mu kiseera ekyo, nga bwe kiri mu lunyiriri olwa kkumi n’ennya, era ng’okunnyonnyola kwa Smith bwe kugamba nti, “amaanyi amapya gateekebwawo.” Obwapapa bunaayingirawo okutaasa Russia n’amawanga gaayo agagigoberera okuva wansi w’obuyinza bwa NATO ne United States, oba nga okunnyonnyola kwa Smith bwe kujuliza nti, “Rooma yayogera; era mangu ddala Busuuli ne Masedoniya ne biraba enkyukakyuka ng’ejja ku ndabika y’ekirooto kyabyo. AbArooma baayingirawo ku lwa kabaka omuto ow’e Misiri, nga bamaliridde nti ateekwa okukuumibwa obutazikirizibwa okwategekebwa Antiokasi ne Firipo. Kino kyali mu mwaka 200 nga Kristo tannazaalibwa, era kyali kimu ku by’okuyingira ebyasooka eby’obukulu eby’AbArooma mu nsonga za Busuuli ne Misiri.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, omukazi omwenzi ow’e Tyre, n’alyoka atandika okuyimba ennyimba ze era n’akola obwenzi n’abakabaka b’ensi, nga akikola nga tannaba kubeera nga abakabaka abo bamugondera ddala, ennyiriri bbiri bokka oluvannyuma. Mu kiseera kye kimu, entalo eya Panium n’ebaawo. Omwaka gwa 200 BC gukakasa nti omukazi omwenzi ow’e Tyre atandika okuyimba, era akikola mu nsonga ey’okukuuma Russia, gye United States ne United Nations be baakamaze okukkaanya okugigabanya balyoke bafune omugaso gwabwe wamu. Omukazi omwenzi abawangula bombi, naye ‘entalo’ eya Panium n’ebaawo oluvannyuma ne United States n’ewangula United Nations.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Mu ngeri ey’obubonero, emyaka amakumi asatu mu esatu oluvannyuma, obujeemu bwa Modein butandika mu United States. Mu ngeri ey’obubonero, emyaka esatu oluvannyuma lw’ebyo, okuddamu okutukuza kw’ekiyitibwa Obupolotesitante n’eggwanga eryafugibwa Ssemateeka kuteekebwawo nga bwe kikiikirirwa Hanukkah. Mu ngeri ey’obubonero, emyaka esatu oluvannyuma lw’ebyo, ekiseera ekikiikirirwa endagaano y’Abayudaaya ne Rooma kitandika.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Entambula ezisembayo zijja kuba ez’amangu nnyo, kale ebyafaayo eby’okuliikiririrwa emyaka amakumi ana mu munaana mu emitundu biyogera ku nteekateeka y’ebintu ebiddirana mangu, eby’obunnabbi bye byalondoola ddala nti bitandika mu biro by’enkomerero mu 1989, ne biddirwamu olutalo olw’okubiri oluli mu kitundu eky’ekkumi n’emu n’eky’ekkumi n’ebiri mu 2014, ne wabaawo ne 2015, lwe Trump yalangirira okwesimbawo ku bwa Pulezidenti, era n’atandika bw’atyo omulimu gwe ogw’obunnabbi ogw’okuzukuza obugolobali. Trump bw’anaatandika omulimu ogw’okuzikiza entalo y’omu nsi (civil war) eziriwo dda nga zitandise, ajja kugezako okuteeka omukago ne United Nations (NATO—Firipo wa Makedoniya), ate Loma ejja kutandika okuyimba. Omukago ogwo ogugezeseebwa gujja kufuuka olutalo olw’okulwanira obwafuzi obusinga wakati w’amaanyi abiri, olw’ekiragiddwa mu Lutalo lwa Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Panium ky’akabonero akalaga ekkubo ak’olunyiriri olw’ekkumi n’asatu, awatandikira entambula ez’amangu ez’enkomerero ezisooka etteeka ery’ennaku ya Sande. Baanabbi bonna baayogeranga nnyo ku nkomerero y’ensi okusinga ku biro mwe baabeeranga, era Yesu, nga bwe kimanyiddwa, ye omukulu ennyo mu baanabbi bonna. Mu kaseera katono nga tannabambibwa ku musaale—omusaalaba ogufaananyiza etteeka ery’ennaku ya Sande, oguyimiririddwa olunyiriri olw’ekkumi n’omukaaga—Yesu yatwala olugendo n’abayigirizwa be e Panium. Ekiseera kye eyo, n’ebigyigiriza bye yateekaawo eyo, bikwatagana n’Olutalo lwa Panium olugenda okutuuka mu bwangu. Mu byafaayo byonna Panium kibadde n’amannya ag’enjawulo, era mu biro bya Kristo erinnya lya Panium lyaali Caesarea Philippi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

Yesu n’abayigirizwa be baali batuuse mu kimu ku bibuga ebiri okwetooloola Kayisaliya Firipi. Baali basussizza ensalo za Galiraaya, mu kitundu mwe kyayitiridde okusinza ebifaananyi. Wano abayigirizwa baayawulibwa okuva ku maanyi g’eddiini y’Abayudaaya egyabafuganga, ne basembera ennyo n’okusinza kw’abapagani. Okubetooloola waaliwo ebika eby’enjawulo eby’okukkiriza okw’obulimba ebyasangibwa mu bitundu byonna by’ensi. Yesu yayagala nti okulaba ebyo kibaleete bawulire obuvunaanyizibwa bwabwe eri abapagani. Mu kiseera kye kye yamala mu kitundu kino, yagezako okwejjulula ku kuyigiriza abantu, era n’aweewayo nnyo eri abayigirizwa be.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

Yali agenda okubabuulira ku bubonaabona obw’aali bumulindiridde. Naye okusooka, yagendako yekka, n’asaba emitima gyabwe gitegekebwe okuwaniriza ebigambo bye. Bwe yaddamu n’abeegattako, teyabagamba mangu ddala kye yali ayagala okubategeeza. Nga tannakikola, yabawa omukisa ogw’okwatula okukkiriza kwabwe mu Ye, balyoke banywezebwe amaanyi olw’okugezesebwa okwali okugenda okubatuukako. N’ababuuza nti, ‘Abantu bagamba nti nze, Mwana w’Omuntu, ndi ani?’

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

Kitalo nti abayigirizwa baawalirizibwa okukkiriza nti Isirayiri yalemwa okumanya nti ye Masiya waabwe. Mu butuufu, abamu bwe baalaba ebyamagero bye, baagamba nti ye Mwana wa Dawudi. Ebibiina ebinene ebyaalya emmere e Besayida byayagala okumulangiririra nga kabaka wa Isirayiri. Abangi baali bategefu okumukkiriza ng’ennabbi; naye tebaakkiriza nti ye Masiya.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

Awo Yesu n’ababuuza ekibuuzo eky’okubiri, ekikwata ku bayigirizwa bennyini: ‘Naye mmwe, mugamba nti nze ani?’ Peetero n’addamu nti, ‘Ggwe Kristo, Omwana wa Katonda omulamu.’

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

Okuva ku ntandikwa ddala, Peetero yakiriza Yesu okuba Masiya. Abalala bangi abaakakatizibwa olw’okubuulira kwa Yokaana Omubatiza era ne bakkiriza Kristo, baatandika okubuusabuusa ku butumwa bwa Yokaana bwe baamuggalira mu kkomera ne bamutta; era kati ne batuuka n’okubuusabuusa nti Yesu ye Masiya gwe baalindirizza okumala ebbanga ddene. Abayigirizwa bangi abaali balindirira mu bugumu bungi nti Yesu anaatuula ku nnamulondo ya Dawudi, baamuleka bwe baalaba nti teyalina kigendererwa kya ngeri eyo. Naye Peetero ne banne tebaava ku bwesigwa bwabwe. Okwekuusa-kuusa kw’abo abaatendereza jjo ne leero ne basalira omusango tekwasanyawo kukkiriza kw’omugoberezi omutuufu w’Omulokozi. Peetero n’agamba nti, ‘Ggwe Kristo, Omwana wa Katonda omulamu.’ Teyalindirira ekitiibwa ky’obwakabaka kumutikkira Mukama we engule, naye yamukkiriza mu kunyoomebwa kwe.

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

Peetero yalangiridde okukkiriza kw’abo kkumi n’ababiri. Naye abayigirizwa baali bakyali wala nnyo okutegeera omulimu ogwa Kristo. Okulwanyisa n’okutaputa kw’abakabona n’abakulembeze, newaakubadde nga tekyasobola kubaggyawo ku Kristo, kyabaleetera okubuusabuusa okungi. Tebaali balaba kkubo lyabwe bulungi. Ebyo bye baayigirizibwa okuva mu buto, n’okuyigiriza kw’abalabbi, n’amaanyi g’ennono, byakyazibira okulaba kwabwe ku mazima. Buli kiseera ne kiseera, ebitangaala eby’omuwendo okuva eri Yesu byabamurikira, naye emirundi mingi baabanga ng’abasajja abagengera mu bisiikirize. Naye ku lunaku luno, nga tebannaleetebwa okwesisinkanya n’okugezesebwa okukulu okw’okukkiriza kwabwe, Omwoyo Omutukuvu yabatuulako mu maanyi. Mu kaseera katono amaaso gaabwe ne gavudda ku ‘ebirabika,’ ne galaba ‘ebitalabika.’ 2 Abakkolinso 4:18. Mu kifaananyi ky’obuntu baalabamu ekitiibwa ky’Omwana wa Katonda.

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

Yesu n’addamu n’agamba Peetero nti, ‘Olina omukisa, Simooni Ba-yona: kubanga omubiri n’omusaayi tebyakikubikkulidde ggwe, wabula Kitange ali mu ggulu.’

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

Amazima Petero ge yakirizza ge musingi gw’okukkiriza kw’omukkiriza. Kye Kristo yennyini yakyategeeza nti kye bulamu obutaggwaawo. Naye okubeera n’okumanya kuno tekwali nsonga y’okweezzaamu ekitiibwa. Tekwalangirirwa Petero lwa magezi ge newaakubadde obulungi bwe. Obuntu tebusobola, ku bwabwo, okutuuka ku kumanya eby’obutukuvu. ‘Kigulumivu ng’eggulu; oyinza kukola ki? Kiri wansi okusinga Emagombe; oyinza kumanya ki?’ Yobu 11:8. Omwoyo gw’okufuulibwa abaana yekka gw’ayinza okutulaga ebintu bya Katonda eby’ekyama eby’omunda, ‘eriiso terirabangako, so matu tegawulirako, era tebyayingira mu mutima gw’omuntu.’ ‘Katonda abitubikkulidde mu Omwoyo we: kubanga Omwoyo anoonya byonna, weewaawo, n’ebintu eby’omu Katonda eby’ennyikivu.’ 1 Abakkolinso 2:9, 10. ‘Ekyama kya Mukama kiba n’abo abamutya;’ era eky’okuba nti Petero yategeera ekitiibwa kya Kristo kyali bujulizi nti yali ‘ayigiriziddwa Katonda.’ Zabbuli 25:14; Yokaana 6:45. Mazima ddala, ‘weeraba omukisa, Simooni Bar-yona: kubanga omubiri n’omusaayi tebyakikubikkulidde.’

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Yesu n’eyongera n’agamba nti: ‘Nange nkugamba nti ggwe oli Peetero, era ku lwazi luno ndizimba Ekkanisa yange; ne enzigi z’Emagombe tezijja kugiwangula.’ Erya Peetero litegeeza ejjinja—ejjinja eribiringika. Peetero teyali lwazi lwe Ekkanisa yasinziirako. Enzigi z’Emagombe zaamuwangula bwe yayegaana Mukama we n’okuvuma n’okulayira. Ekkanisa yazimbibwa ku Oyo gwe enzigi z’Emagombe tezaayinza kumuwangula.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

Ebyasa bingi nga Omulokozi tannajja, Musa yalaga ku Lwazi olw’obulokozi bwa Isiraeri. Omuwandiisi wa Zabbuli yali ayimbye ku ‘Lwazi lw’amaanyi gange.’ Isaaya yali yawandiise nti, ‘Bw’ati bw’ayogera Mukama Katonda: Laba, ntadde mu Sayuuni ejjinja ery’esinziiro, ejjinja erigezeddwa, ejjinja ery’ensonda ery’omuwendo, essinziiro erikwesigika.’ Ekyamateeka Ekyokubiri 32:4; Zabbuli 62:7; Isaaya 28:16. Peetero yennyini, ng’awandiika mu kusikirizibwa, akiteeka ku Yesu obunnabbi buno. Agamba nti, ‘Obanga mumaze kugezaako ne mumanya nti Mukama wa kisa; eri oyo gwe mujja, ejjinja omulamu, eryagaanyiziddwa ddala abantu, naye eri Katonda lyalondebwa, ery’omuwendo, nammwe, nga muli amayinja amalamu, muzimbibwa ennyumba ey’omwoyo.’ 1 Peetero 2:3-5, R. V.

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

‘Omusingi omulala tewali muntu asobola kussa okusinga oguwaddewo, ogwo gwe Yesu Kristo.’ 1 Abakkolinso 3:11. ‘Ku lwazi luno,’ Yesu n’agamba, ‘ndizimba ekkanisa Yange.’ Mu maaso ga Katonda, n’ebitonde byonna eby’omu ggulu, mu maaso g’eggye eritalabika ery’Emagombe, Kristo n’asimbye ekkanisa Ye ku Lwazi olulamu. Olwo olwazi ye Yennyini—omubiri gwe, ogwamenyebwa era ne gwakomerebwa ku lwaffe. Ku lw’ekkanisa eyazimbiddwa ku musingi guno, emiryango gy’Emagombe tegirigiwangula.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

Ekkanisa yalabika n’ennyonge nnyo Kristo bwe yayogera ebigambo bino! Waaliwo abakkiriza batono ddala bokka, nga amaanyi gonna g’emyoyo emibi n’abantu ababi gaali gagenda okuyolekera bo; naye abagoberezi ba Kristo tebaalina kutya. Bwe baali bazimbiddwa ku Mwamba gw’amaanyi gaabwe, tebaasobolanga kugonjebwa.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

Okukkiriza kumaze emyaka enkumi mukaaga kuzimbira ku Kristo. Okumala emyaka enkumi mukaaga, amataba n’emiyaga egy’obusungu bwa Setaani bikubye ku Lwazi lw’obulokozi bwaffe; naye luyimiridde nga tekunyeganyega.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

Peetero yali amaze okwogera amazima ag’essinziro ly’okukkiriza kw’ekkanisa, era Yesu kaakano yamussaamu ekitiibwa ng’omukiikirira omubiri gwonna gw’abakkiriza. N’agamba nti, ‘Nja kukuwa obusumuluzo bw’obwakabaka obw’eggulu; era kyonna ky’onosiba wansi w’ensi kijja okusibibwa mu ggulu; ate kyonna ky’onosumulula wansi w’ensi kijja okusumululibwa mu ggulu.’

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

‘Ebisumuluzo eby’obwakabaka bw’eggulu’ ge bigambo bya Kristo. Ebigambo byonna eby’Empandiika Entukuvu bibye, era nabyo biri mu bino. Ebigambo bino birina amaanyi okugulawo n’okuggalawo eggulu. Bimanyisa ebisanyizo abantu lwe bakkirizibwamu oba bagaanyizibwamu. Bwe kityo, omulimu gw’abo ababuulira ekigambo kya Katonda guba evumba ly’obulamu ku bulamu oba ly’okufa ku kufa. Obutumwa bwabwe bunene nnyo, ng’ebivudde byabwo bya lubeerera.

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

Omulokozi teyamuwa Peetero yekka obuvunaanyizibwa bw’omulimu gw’Enjiri. Oluvannyuma, nga addamu ebigambo ebyayogerwa eri Peetero, yabissa ku kkanisa mu butereevu. Era ebigambo ebyo mu musingi gwabyo bimu bwe bimu byayogerwa ne eri abo kkumi n’ababiri, nga be bakiikirira omubiri gw’abakkiriza. Singa Yesu yabadde awadde omu ku bayigirizwa obuyinza obw’enjawulo okusinga abalala, tetwandibadde tubalaba emirundi mingi nga bawakana nti ani abeera omukulu okusinga abalala. Bandigondera ekyo kye yayagala Mukama waabwe, ne bassa ekitiibwa ku oyo gwe yalonda.

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

Mu kifo ky’okulonda omu okubeera omukulembeze wabwe, Kristo yagamba abayigirizwa nti, ‘Temuyitibwa Labbi;’ ‘so temuyitibwa bakulu: kubanga omu yekka ye Omusomesa wammwe, ye Kristo.’ Matayo 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

'Omutwe gwa buli musajja ye Kristo.' Katonda, eyateeka ebintu byonna wansi w'ebigere by'Omulokozi, 'n'amumuwa eri ekkanisa okuba omutwe ku byonna, ekkanisa nga ye mubiri gwe, obujjuvu bw'oyo ajuza byonna mu bonna.' 1 Abakkolinso 11:3; Abaefeso 1:22, 23. Ekkanisa ezimbiddwa ku Kristo ng'essinziro lyayo; era erina okugondera Kristo nga omutwe wayo. Tekirina kusinziira ku muntu, newakubadde okufugibwa omuntu. Abangi bagamba nti ebifo eby'okwesigwa mu kkanisa bibawa obuyinza okulagira abantu abalala kye banaakiriza ne kye banaakola. Okutegeeza okwo Katonda takukkiriza. Omulokozi agamba nti, 'Muli baganda mwenna.' Bonna basobola okukemebwa, era bayinza okukola ensobi. Tewali muntu gwetusaanidde okwesigamaako okulungamizibwa. Ejjinja ery'ekkiriza ye kubeerawo kwa Kristo omulamu mu kkanisa. Ku kino ab'amaanyi amatono bayinza okwesigama; era abo abeerowooza nti be basinga amaanyi banaalabikira nga be banyogoga ennyo, okuggyako bwe bafuula Kristo obusobozi bwabwe. 'Mukolimirwe omuntu eyeesiga ku muntu, era afuula omubiri omukono gwe.' Mukama 'ye Mwamba, omulimu gwe mutuukiridde.' 'Balina omukisa bonna abamwesiga.' Yeremiya 17:5; Ekyamateeka Eky'okubiri 32:4; Zabbuli 2:12.

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

Oluvannyuma lw'okwatula kwa Peetero, Yesu yabalagira abayigirizwa obutagamba muntu yenna nti ye Kristo. Ekiragiro kino kyawaweebwa kubanga abannabyawandiiko n'Abafalisaayo baali bamaliridde okumuwakanya. Era si kyokka, abantu, ne n'abayigirizwa bennyini, baalina okutegeera okukyamu nnyo ku Mesiya, okutuusa nti singa yalangirirwa mu lwatu, tebandifunye kumutegeera mu butuufu ku buntu bwe newaakubadde ku mulimu gwe. Naye buli lunaku yali yeebikkuliranga eri bo ng'Omulokozi, era bwe bwatyo yayagala okubawa okutegeera okutuufu ku ye ng'a Mesiya.

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Abayigirizwa baali bakyasubira Kristo okufuga ng’omulangira ow’oku nsi. Wadde nga yali amaze ebbanga ddene ng’akweka ekigendererwa kye, baakkiriza nti teyandisigadde ennaku zonna mu bwavu ne mu butamanyika; ekiseera kyali kinaatera okutuuka lwe yandinyweza obwakabaka bwe. Naye nti obukyayi bwa bakabona ne balabbi tebwandisingiddwa, nti Kristo yandigaanyiddwa eggwanga lye ye mwene, n’asalirwa omusango ng’omulimba, era n’akomererwa ku musaalaba ng’omukozi w’ebibi,—ezo zaali ndowooza abayigirizwa ze baali tebannaba na kulowoozaako n’akatono. Naye ekiseera eky’obuyinza bw’ekizikiza kyali kinaatera okutuuka, era Yesu yali alina okubikkulira abayigirizwa be olutalo olwali lubali mu maaso. Yali munakuwavu bwe yalowooza ku kikemo ekyali kijja.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Ekitundu eky’ekkumi n’omukaaga mu Danyeri essuula kkumi n’emu kiyimirira etteeka lya Ssande erigenda okuleetebwa amangu ddala mu Amerika. Nga tonnatuuka ku ssaawa y’eryo “okunyeganyega kw’ensi,” abo abanoonya okuba mu emitwalo kkumi n’ena n’obukumi buna bawunzibwa okuva mu tulo. Ekibabawuŋŋula okuva mu tulo kwe kubuulirwa obubaka bw’obunnabbi. Mu kaseera ako ebika bibiri byeyolesa, era nga bwe kiragiddwa mu kigero ky’abawala ekkumi, ekika kimu kirina amafuta mu bibya, ekirala tekirina. Ebitundu eby’ekkumi n’esatu okutuuka ku bya kkumi n’ettaano mu Danyeri essuula kkumi n’emu, si bya kuyimirira byokka ebyafaayo eby’obunnabbi ebisooka etteeka lya Ssande; biyimiriranso “obubaka,” obuli, mu ngeri y’ekigero ky’abawala ekkumi, “amafuta,” ge b’amagezi banaabeeranga nagwo balyoke bafune akasamba ka Katonda era bayimusibwe ng’ebbendera ku ssaawa y’okunyeganyega okukulu kw’ensi. Ebiwandiiko bino kati bituuse ku ntikko y’ebyawandiiko byonna, kubanga obubaka obuyimiriziddwa mu bitundu bino bwe bumafuta ag’ezzaabu agafukibwawo okuyita mu mipaipa gy’ezzaabu ebbiri.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

Okutuusa nga abo abagamba nti bali mu mazima bakyali bawereza Setaani, ekisiikirize kye eky’ekuzimu kirisalako okulaba kwabwe eri Katonda n’eggulu. Baaliba ng’abo abafiiriddwa okwagala kwabwe okwasooka. Tebasobola kulaba ebituufu eby’obutaggwaawo. Ebyo Katonda bye yatutegekera byeragiddwa mu Zekaliya, essuula 3 n’4, era 4:12-14: ‘Ne nnamuddamu nate ne mmugamba nti, Bino bitabi bibiri by’omuzeyituuni, ebiyita mu mitubu ebiri egy’zzaabu ne bisindika amafuta ag’ezzaabu okuva mu byo? N’addamu n’aŋŋamba nti, Tomanyi bino kye biba? Ne mmugamba nti, Nedda, mukama wange. N’alyoka agamba nti, Bano be basiigibwa amafuta ababiri, abayimirira awali Mukama w’ensi yonna.’

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

Omukama ajjudde ebikozesebwa byonna. Tewali ky’amubuze mu by’obuweereza. Kuva ku butakkiriza bwaffe, obw’ensi bw’affe, okwogera kwaffe okwa bwereere, n’obutakkiriza obulabisibwa mu njogaano yaffe, kwe kireeta ebisiikirize ebiriko ekizikiza okukuŋaana okutwetooloola. Kristo tabikkulibwa mu bigambo oba mu kikula ng’oyo omwagalwa ddala, era asukkiridde ab’omu mutwalo. Bwe kiba nti emmeeme esanyukira okwewaggula mu bwereere, Omwoyo wa Mukama asobola okugikolera kitono nnyo. Okulaba kwaffe okutono kulaba ekisiikirize, naye tekusobola kulaba ekitiibwa ekiri ewalako. Bamalayika bakutte empewo ennya, eziragiddwa ng’embalaasi ey’ekiruyi eyagala okwiyibula n’okudduka mangu ku maaso g’ensi yonna, nga eleeta okuzikiriza n’okufa mu kkubo lyayo.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Tunebaka ku mabbali gennyini ag’ensi etaggwaawo? Tunaabanga bazito, era abannyogovu, era nga bafu? Ai, singa twandibadde n’Omwoyo n’omukka gwa Katonda mu bakkiriza be mu kkanisa zaffe, alyoke abaweebwe, basobole okuyimirira ku bigere byabwe ne balama. Twetaaga okulaba nga ekkubo lya kifu, era n’omulyango muto. Naye bwe tuyita mu mulyango omuto, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, voliyumu 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.