The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Olutalo lwa Raphia n’Olutalo lwa Panium ze ntalo ebbiri ez’enjawulo ez’ebyafaayo ezabeerawo mu biseera n’embeera ez’enjawulo, naye byombi birina obukulu mu byafaayo bya Yudaaya ey’edda n’ebitundu ebiriranye. Olutalo lwa Raphia lwabeerawo mu mwaka gwa 217 nga Kristo tannazaalibwa. Olutalo lwa Panium lwabeerawo mu mwaka gwa 200 nga Kristo tannazaalibwa wakati w’obwakabaka bwa Seleucid (kabaka w’amambuka) n’obwakabaka bwa Ptolemaic (kabaka w’amaserengeta). Entalo zino ebbiri zogerebwa mu Danyeri essuula 11, ennyiriri 11 okutuuka ku 15. Entalo zino ebbiri zaasooka okwekalakaasa kw’Abamakkabeo mu 167 nga Kristo tannazaalibwa.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Olutalo lwa Panium lwafuna erinnya lyalwo okuva ku kintu eky’obutonde ekiri okumpi, Olusozi Panium, we walwanirirwa. Erinnya Panium lyava ku katonda w’Abaagiriki Pan, eyateekebwako essinzizo eyo. Ekifo ekyo kyayitibwanga Panium olw’okukwatagana n’okusinza Pan. Olugatte lw’essinzizo olwo lwayitibwanga emirundi mingi Ekitukuvu kya Pan, okulaga omulimu gwalwo ng’ekifo eky’okwewaayo mu ddiini n’okusinza, ekiweereddwayo eri katonda Pan. Ekigambo “Nymphaeum” kitegeeza ekijjukizo oba essabo eriwaayo eri ba nymph b’amazzi mu ddiini y’Abaagiriki n’Abaroma ab’edda. Olugatte lw’essinzizo e Panium lwalimu ekinnya mu lwazi n’ensulo y’amazzi ey’obutonde, ebyakkirizibwanga nti byabeerwamu ba nymph, era olw’ensonga eyo emirundi emirala lyayitibwanga Nymphaeum eya Panium.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Oluvannyuma Herod Philip, mutabani wa Herod Omukulu, bwe yaddamu okulizimba n’okuligaziya ekibuga, kyamanyibwa nga Caesarea Philippi mu kitiibwa kya Kabaka w’Abaroma Caesar Augustus ne Herod Philip ye mwennyini. Ekifo ky’essabo kyali ekitundu ekikulu mu by’eddiini mu kibuga kino.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Mu mirembe gy’obufuzi bwa Kayisaali Augusito, yeekaalu yawereddwamu buggya oba n’erituumibwa erinnya lya Augusito, nga kiraga okusinza kwa bwakabaka n’okwegattibwamu kw’ennono z’okusinza z’Abaloma mu mbeera y’eddiini ey’omu kitundu. Ekifo ekiri okumpi n’ekibuga eky’edda ekya Kayisariya Fulipi, gye waali yeekaalu ya Paani, kyayitibwanga emirundi egimu “Emiryango gy’Emagombe” oba “Emiryango g’eHadesi.”

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest are represented that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Mu bitundu kumi na mukaaga okutuuka ku kumi na mwenda eby’Essuula kkumi n’emu mu kitabo kya Danyeri, bikiikirizibwa ebitundu ebisatu eby’ensi ebyalina okuwangujjibwa Roma ey’abapagani, olwo eteekebwawo ng’obwakabaka obwa kkuna mu bunnabbi bwa Bayibuli era nga Kabaka ow’Obukiikakkono mu ssuula eno. Mu kitundu eky’ekumi na mukaaga, omuduumizi w’amagye ga Roma Pompey amanyiddwa ng’awangula Siriya mu 65 BC, era oluvannyuma ne Yerusaalemi mu 63 BC. Ebitundu okuva ku kumi na musanvu okutuuka ku kumi na mwenda bimanyisa okuwangula kwa Julius Caesar ku Misiri, nga kino kye ky’okusatu ku biziyiza bisatu. Olutalo lw’e Actium mu 31 BC lwategeeza entandikwa y’emyaka 360 nga Roma ey’abapagani efuga mu buyinza obukulu, mu kutuukiriza ekitundu amakumi abiri mu nnya eky’Essuula kkumi n’emu mu kitabo kya Danyeri.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Mu lunyiriri olw’amakumi abiri obufuzi bwa Augustus Caesar bulambikiddwa, era mu kiseera ekyo Yesu yazaalibwa. Oluvannyuma, mu lunyiriri olw’amakumi abiri mu gumu n’olw’amakumi abiri mu bbiri, obufuzi bwa Tiberius Caesar omubi bulambikiddwa, ne bwe kityo ne kulaga okubambibwa kwa Kristo ku musaalaba. Mu lunyiriri olw’amakumi abiri mu ssatu, omukago Abayudaaya Abamakkabeeyi gwe baayingiramu ne Loma ey’obupagani gulambikiddwa, era bwe kityo entambulira y’ebyafaayo eyatandika mu lunyiriri olw’ekkumi n’emu eyiimirizibwa, enjogera y’ebyafaayo n’egwa emabega mu kiseera kya 161 BC okutuuka ku 158 BC.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Olunyiriri amakumi abiri mu ssatu kiimirira olunyiriri lw’Abamakkabeeyi, era newankubadde nga tekituwa ebijjuvu byonna eby’olunyiriri lw’obunnabbi bwabwe, ebyafaayo ebyawandiikibwa byo bituwa ebyo. Mu mwaka gwa 217 BC, Olutalo lwa Raphia lwabaawo, era oluvannyuma, obufuzi bw’omwana-kabaka ne buleetera Misiri okubeera mu bunafu. Bwe baali Abaseleusid n’abakabaka b’Abagiriki beetegekera okukola ku nsonga y’omwana-kabaka mu mwaka gwa 200 BC, Loma ne yeeyingiza mu byafaayo n’efuuka omukuumi w’omwana-kabaka wa Misiri. Mu mwaka gwegumu Olutalo lwa Panium lwabaawo. Oluvannyuma mu 167 BC, entalo z’omu nsiko z’Abamakkabeeyi ne zitandika.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the Temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Obujeemu bwa aba Maccabees bwatandika e Modein mu 167 BC, era aba Maccabees tebaalwanyisa Seleucid Empire yokka, wabula ne balwanyisa n’Abayudaaya be baali bakakasizza nti baali mu mukago ne Seleucids. Obujeemu buno bwava ku nsonga z’eddiini, era bwakolebwa ku mulabe ow’omunda n’ow’ebweru. Mu 164 BC aba Maccabees baagiweerayo nate Yeekaalu, era ekyo kijjukirirwa mu kujaguza kw’Abayudaaya okuyitibwa Hanukkah. Mu mwaka ogwo Antiochus Epiphanes eyamanyiddwa obubi yafa. Ate okuva mu 161 BC okutuuka mu 158 BC “endagaano” ey’olunyiriri olw’amakumi abiri mu ssatu yaayingirwamu ne Ruumi.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Ekyogerwako mu butereevu ekikwata ku Maccabees, ku kujeemera kwabwe n’omukago gwabwe ne Loma, kiboneka mu lunyiriri 23; naye ebyafaayo bya dinasiti eyitibwa Hasmonean Dynasty byatandikira e Modein mu 167 BC, ne byeyongera okutuusa ku biro by’Omusalaba. Abakiikirira b’enkomerero ba Dinasiti ya Hasmonean baali Abafalisaayo b’ekiseera kya Kristo. N’olwekyo, waliwo olunyiriri lw’obunnabbi mu byafaayo by’Obuyudaaya obuvudde ku mazima, nga bukiikirirwa Maccabees, olwatandika mu 167 BC ku kujeemera okw’e Modein, oluggwa mu lunyiriri 21 ne 22, Yesu bwe baamubamba ku musalaba.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Ebyafaayo byabwe byatuuka ku kyokukyuka ekikulu mu nnyiriri ey’ekkumi n’omukaaga, bwe Roma, omulundi ogwasooka, ng’ayita mu Pompey, yawangula Yerusaalemi. Ensonga enkulu eyamukubiriza okuletawo okuzikiriza ku Yerusaalemi mu kiseera ekyo yali enkaayana wakati w’enkambi ebbiri ez’omu Dinasti ya Hasmonean. Okuva mu kaseera ako (63 BC), Yuda yali wansi w’obufuzi bw’Abaloma. Dinasti ya Hasmonean ey’Abamakkabeeyi etandika mu ngeri ennabbi ku lutalo lwa Modein mu 167 BC, ne buteekebwa wansi w’obugabe bwa Roma mu 63 BC. Mangu ddala oluvannyuma lw’okutandika kw’ebyafaayo ebyo Abamakkabeeyi baatandikawo era ne bayingira mu mukago ne Roma okuva mu 161 BC okutuuka mu 158 BC. Baali wansi wa Roma okuva mu 63 BC okutuusa ku musaalaba n’okuzikirizibwa okw’enkomerero kwa Yerusaalemi mu mwaka 70.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Olunyiriri olw’obunnabbi olw’a Makabeeyi lwe lunyiriri lw’Obuyudaaya obujeemu, era bwe kityo lufaananyiriza olunyiriri lw’ObuProtestanti obujeemu. Okuva ku Lutalo lwa Paniyumu okutuusa ku tteeka lya Ssande ery’ekitundu ekya kkumi n’omukaaga, ebintu eby’obunnabbi bya 200 BC, 167 BC, 164 BC, ne g’omukago ogw’okuva mu 161 BC okutuuka mu 158 BC bijja kuddamu mu byafaayo by’ObuProtestanti obujeemu. Obubonero buno bujja kubaawo mu byafaayo bya pulezidenti ow’omunaana ali wa mu basaanvu, nga tteeka lya Ssande libeera nga likyajjayo. 200 BC kiyimirira olunyiriri olw’ebweru olw’enkona eya Repulikaani, ate 167 BC kiyimirira olunyiriri olw’omunda olw’enkona eya BuProtestanti obujeemu.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Obubonero buno bw’ekkubo mu butuufu bukwekeddwa mu lunyiriri lw’ebyafaayo olw’ennyumba y’obwakabaka ya Hasimonea, naye wadde bityo nabwo bukola ekitundu ku byafaayo eby’ekyama ebikwata ku Danyeri 11:40. Kino kye lunyiriri oluli mu "ekitundu ekyo eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero."

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Okuba nti eddiini y'Abayudaaya ejaguza Hanuka ng'okujjukira okujeemera kw'Abamakabe tekitegeeza nti Abamakabe baali abatuukirivu. Olw'obujeemu, Shekina teyakomawo mu yeekaalu eyazimbibwa buggya oluvannyuma lw'obuddu bw'emyaka nsanvu. Obubaka obw'enkomerero obw'obunnabbi bwayita mu Malaki nga waliwo emyaka nga bikumi bibiri nga Abamakabe tebannaba kubeeraawo. Ebyafaayo by'Abamakabe biraga nti baakkiriza abakulembeze baabwe b'ebyobufuzi okubeeranga era nga bakabona abasinga obukulu, ekibi kye kimu Pitolomeyo ow’e Misiri kye yagezaako, era naye kabaka Uziya kye yagezaako. Ennono eraga nti Katonda yayingira mu nsonga okuziyiza Pitolomeyo ekikolwa eky'okwonoona ebitukuvu, era Ekigambo kya Katonda kiraga ddala nti Katonda yayingira mu nsonga nga kabaka Uziya agezaako okukola omulimu gw’akabona n’ogw’kabaka. Ekibala eky'enkomerero ky’olunyiriri lwabwe olw'obufuzi kyali Abafalisaayo. Tewali nsonga yonna ey'okumaliriza nti Abamakabe baali akabonero k'obutuukirivu, newankubadde Abayudaaya ab'omulembe guno ab'eddiini y'Abayudaaya bayinza okubassaamu ekitiibwa olw'ebyafaayo.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants, it was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Enkyukakyuka y’Abaprotestanti yatandika mu biro bya Luther, era yali enkulaakulana eyeyongera mpolampola. Teyali nnono empya, kubanga Yesu n’Abayigirizwa be baali Abaprotestanti; yali okuzuukuka mu kizikiza eky’ebyafaayo, mwe Luther n’abalala abaakola enkyukakyuka baazuukusibwa. Entikko y’enkyukakyuka eyo eyeyongera mpolampola yali ekibiina ky’Abamillerite. Katonda teyakoma ku kuzuukusa abakozi b’enkyukakyuka abaasooka okutegeera ebibi bya Babylon, naye yagenderera okubaleeta mu kutegeera okw’ebujjuvu kw’amateeka ge n’omulimu gwe mu kifo ekitukuvu eky’eggulu. Ku April 19, 1844 Abaprotestanti baagaana omusana ogweyongera ogw’enkyukakyuka ne bafuuka ObuProtestanti obujeemu.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Aba Millerite abeesigwa mu kiseera ekyo baawereddwa “olugoye” ne baalagirwa okuyingira mu Ekitukuvu Ennyo okumaliriza omulimu ogubafuula Bakristaayo ba Protesitanti abakuze. Mu 1863 abo abaali baawereddwa olugoye, olw’obujeemu, ne basuula ku bbali olugoye lw’ObuProtesitanti, ne beetikka olugoye lwa Lawodikiya. Mu kiseera eky’enkomerero eky’okuteekebwako akabonero kw’abo 144,000, ekyatandika emyaka amakumi abiri mu bbiri oluvannyuma lwa Sebutemba 11, 2001, mu 2023, Empologoma ey’ekika kya Yuda eri okusumulula amazima agajjuza ebyafaayo eby’ekyama eby’olunyiriri olw’amakumi ana olw’essuula ey’ekkumi n’emu eya Danyeri, ebyo bye byafaayo okuva ku kugwa kwa Soviet Union mu 1989 okutuuka ku tteeka lya Ssande erijja mu bwangu. Mu kukola bino, Asumuludde ebyafaayo by’Obuyudaaya obwajeemu nga ekifaananyi ky’ObuProtesitanti obwajeemu.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Ennyiriri zombi z’abantu ba Katonda abajeemu, oba eza Yuda ya ddala oba eza Yuda ey’omwoyo (zombi bitwalibwa ‘ettaka ery’ekitiibwa’), ziggwa ku kuwangulwa kwa Yerusaalemi; ekisooka mu 63 BC, n’ekyaddirira ku tteeka lya Ssande erijja amangu. Ennyiriri zombi ziyimirira entalo ezikubirizibwa okukkiriza okwakyamu mu by’eddiini. Ennyiriri zombi ziyimirira olutalo olw’okulwanyisa efilosofi z’eddiini ez’e Bugereeki, era zombi ziggwa nga abajeemu baba wansi w’Abaruumi. Ntegeeza nti entalo ssatu ez’olunyiriri 40 ziyimirira okuwanguka kwa Soviet Union mu 1989, Olutalo lwa Yukureini, ne Panium ku tteeka lya Ssande, nga nkikola okulaga enjawulo wakati w’entalo ezo ssatu n’entalo z’ensi yonna ssatu.

“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

“Ekigambo kya Katonda kiwadde obulabula ku kabi akasemberedde; bwe kitawulirwa, ensi y’Abaprotestanti ejja kumanya ebigendererwa bya Loma bwe biri ddala, nga wayiseewo dda obudde obw’okuwona omutego. Mu bukuusa ayongera amaanyi. Enjigiriza ze zikoza obuyinza bwazo mu mbuga z’amateeka, mu makanisa, era mu mitima gy’abantu. Azimba ebizimbe bye ebigulumivu n’ebinene, mu bifo byabyo eby’ekyama mwe kujja okuddiriramu okubonyaabonya kwe kw’edda. Mu bukuusa era nga tewali amuteebereza, ayongerereza amaanyi ge okutuukiriza ebigendererwa bye, ekiseera bwe kinaatuuka eky’okukuba. Kyonna ky’ayagala kwe kufuna ensinziyiro entuufu, era ekyo kimuweebwa kakati. Mangu ddala tujja kulaba era tulibimanyiira ku mubiri ekigendererwa kya Loma kye kiri. Buli anakkiriza era agondera ekigambo kya Katonda, ajja kutwalirwamu obunyoomo n’okubonyaabonyezebwa.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

Okuva ku lunniriri kkumi, olulaga okugwa kwa Soviet Union mu 1989, okutuuka ku Lutalo lwa Panium mu lunniriri kkumi na ttaano, obwa Papa bubadde bunyweza amaanyi g’obwa Papa ‘okwongera okutuukiriza ebigendererwa by’obwa Papa nga kiseera ky’okukuba kituuse.’ Enniriri zino ziraga embeera ez’obunnabbi eziba ‘omutego’ ogutegeddwa obwa Papa, ogutajja kusoboka ‘okuponyamu.’ Mu kulwana okwasembayo, okukiikirirwa Olutalo lwa Panium, ekifaananyi ky’ensolo kijja okukolebwawo mu United States. Okutondebwa kw’ekifaananyi ekyo kwe kugezesebwa okwasembayo eri abantu ba Katonda ab’ennaku ez’enkomerero.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

Mukama andiraze bulungi nti ekifaananyi ky’ensolo kijja okutondebwa nga tekinnaggwa ekiseera ky’ekisa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, nga ku kyo we gunaasalibwawo ebikwata ku bulamu bwabwe obutaggwaawo. ... Mu Okubikkulirwa 13 ensonga eno eyolesezeddwa bulambulukufu; [Okubikkulirwa 13:11-17, byasomeddwa].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Okutondebwa kw’ekifaananyi ky’ensolo kulagirwa mu kiseera omukago gwa Loma bwe gwateekebwawo. Ennyanga eya Protesitanti eya Amerika yafuuka abawala ba Loma mu 1844, era entandikwa y’ebyafaayo byabwe eddamu mu nkomerero y’ebyafaayo byabwe bwe baddamu okusalawo okukoppa maama waabwe.

“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

Nnalaba nti ekisolo ekirina ennyanga bbiri kyali n’akamwa k’omusota omunene, era amaanyi gaakyo gaali mu mutwe gwaakyo, era nti ekiragiro kijja okuva mu kamwa kaakyo. Awo ne ndaba Nnyina w’abalaya; nti nnyina teyali bawala, wabula eyawukanye ddala ku bo. Yalina obudde bwe, era bwayita, era abawala be, ebibiina by’eddiini eby’ObuProtesitanti, be abeddako okulinnya ku siteegi ne balaga omwoyo gumu gwe nnyina yalina ng’ayigganya abatukuvu. Nnalaba nti nga nnyina bw’abadde agwa mu buyinza, abawala babadde bakula, era amangu bagenda okukozesa obuyinza obwe nnyina yakozesa edda.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

Nalaba ekkanisa ey’omu linnya lyokka n’Ab’Adiventisi ab’omu linnya lyokka, nga Yuda, bandituwaayo eri Abakatoliki okufuna obukwakkulizo bwabwe okujja okulwaana n’amazima. Abatukuvu mu kiseera ekyo bajja kuba bantu abatamanyiddwa nnyo, abamanyibwa katono eri Abakatoliki; naye amakkanisa n’Ab’Adiventisi ab’omu linnya lyokka abamanyi okukkiriza kwaffe n’enkola zaffe (kubanga batukyawa lwa Ssabbiiti, kubanga tebaasobola kugikakkanya) bajja kuwaayo abatukuvu ne babalumiriza eri Abakatoliki ng’abo abatagondera enteekateeka z’abantu; kigamba nti, bakwata Ssabbiiti era batagondera Sande.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

Awo Abakatoliki balagira Abaprotestanti bagende mu maaso, era bawaayo ekiragiro nti bonna abatalikuuma olunaku olwasooka olw'wiiki, mu kifo ky'olunaku olw'omusanvu, banattibwe. Era Abakatoliki, abali mu bungi ennyo, bajja kuyimirira ku ludda lw'Abaprotestanti. Abakatoliki bajja okuwa obuyinza bwabwe ekifaananyi ky'ensolo. Era Abaprotestanti bajja okukola nga maama waabwe bwe yakola edda, okuzikiriza abatukuvu. Naye nga ekiragiro kyabwe tekannavaamu bibala, abatukuvu bajjakununulibwa n'eddoboozi lya Katonda. Spalding ne Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Mu kyawandiiko kino waliwo ebibiina bibiri by’ab’omu linnya lyokka—kitegeeza “mu linnya lyokka”—ebiwaayo abeesigwa ba Katonda eri Abakatoliki. Okutegeera kwa Ellen White ku amakkanisa ag’omu linnya lyokka n’Abadiventisti ab’omu linnya lyokka kw’enjawulo ku kye bikiikirira ddala mu nnaku ez’enkomerero, kubanga mu kutegeera kwe, “Omudiventisti w’omu linnya lyokka” yandikiikiridde Omukristaayo ayatula okukkiriza mu kudda kwa Kristo. Naye bannabbi boogera nnyo ebikwata ku nnaku ez’enkomerero okusinga eze baabeeramu, era “Omudiventisti w’omu linnya lyokka” mu nnaku ez’enkomerero akiikirira Ekkanisa ya Seventh-day Adventist ey’e Lawodikiya, ate amakkanisa ag’omu linnya lyokka be abazzukulu ba abo abaafuuka bawala ba Roma mu 1844.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundation truth they rejected in 1863.

Abadiventisiti b’Olunaku Ol’omusanvu bajja okukyawa “abantu abatali bamanyiddwa,” abakiikirira Katonda mu mazima, kubanga “tebasobola kuwakkanya amazima ga Ssabbiti,” agalaga Ssabbiti y’ettaka nga liwummula. Ekkanisa ya Abadiventisiti b’Olunaku Ol’omusanvu egamba nti ekuuma olunaku olw’omusanvu ng’olunaku lw’okusinza, naye mu nnaku ez’enkomerero Ssabbiti gye tebasobola kuwakkanya ye “emirundi musanvu,” eya Levitika amakumi abiri mu mukaaga, eyali amazima g’esinzizo agasooka ge baagaana mu 1863.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Ekitundu kye tutunulako kaakano kiraga enkola z’obunnabbi ezikwatagana n’ebyafaayo ebitandika ku tteeka lya Sande eririko okutuuka mangu, naye ebyafaayo eby’ekigezo eky’enkomerero ebigoberera etteeka lya Sande bisooka kutuukirizibwa mu Amerika. Ku tteeka lya Sande Amerika ejja kunyigiriza ensi yonna okuteekawo ekifaananyi eky’ensolo, naye nga tebannamaliriza omulimu ogwo, bajja kuba bamaze okuteekawo ekifaananyi eky’ensolo mu Amerika.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

"Nga Amerika, ensi y’eddembe ly’eddiini, ejja kwegatta ne Papasiyo mu kukaka eddoboozi ly’omutima era n’okuwaliriza abantu okuwa ekitiibwa Ssabbiiti ey’obulimba, abantu b’eggwanga buli lyonna mu nsi yonna balitwalibwa okugoberera eky’okulabirako kyayo." Obujulizi, Voliyumu 6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of Church and State, with the Church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ekigezo ekikulu eri abantu ba Katonda kibaawo nga tekinnabaawo tteeka ery’Olunaku lwa Sande, kubanga ku tteeka ery’Olunaku lwa Sande ekiseera eky’okusaasirwa kiggalwa eri Abadiventisti b’Olunaku Olw’omusanvu. Ekigezo kino kiyolesebwa ng’okutondebwa kw’ekifananyi ky’ensolo, era ekifananyi ky’ensolo kye kwegatta kwa Ekkanisa ne Gavumenti, nga Ekkanisa ye efuga enkolagana eyo. Nga bwe Abaprotestanti baafuuka muwala wa Ruumi mu 1844, era omuwala ye kifaananyi kya nnyina, Abaprotestanti abajeemu bajja okukola omulimu ogufaanana mu nnaku ez’enkomerero, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa y’akyo.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Ebyafaayo ebyafaananyizibwa mu "endagaano" ey’ekitundu ekya amakumi abiri mu ssatu ekya Danyeri essuula ey’ekkumi n’emu, byakiikirira abantu abeemanyisa ng’abakkiriza naye abava mu mazima ab’ensi ey’ekitiibwa nga bagezaako okussaawo endagaano y’obumu ne Ruumi. Obudde okuva mu 161 BC okutuuka mu 158 BC bulaga okuteekebwawo kwa kifaananyi ky’ensolo ekikomekkerezebwa mu tteeka lya Ssande.

We will continue this study in the next article.

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

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

Naye “ekifaananyi eri ensolo” kye ki? Era kinaakolebwawo kitya? Ekifaananyi kikolebwa ensolo erina enkoona ebbiri, era kiba ekifaananyi eri ensolo. Kiyitibwanso ekifaananyi ky’ensolo. Bwe kityo, okutegeera ekifaananyi bwe kiri n’engeri gye kinaakolebwamu tusaanidde okwekenneenya obutonde bw’ensolo yennyini—obufuzi bwa Papa.

“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

Ekkanisa ey’ensooka bwe yonooneka, ng’evudde ku bwangu bw’Enjiri era nga yakiriza emikolo n’empisa z’abapagani, yafiirwa Omwoyo n’amaanyi ga Katonda; era, olw’okwagala okulamulira emitima gy’abantu, yanoonya obuwagizi bw’obuyinza bwa gavumenti. Ebyavaamu byali Obwa Papa, ekkanisa eyafuga obuyinza bwa gavumenti ne ebukozesa okutuukiriza ebigendererwa byayo, okusingira ddala mu kubonereza 'obuyigirize obuzikyamu.' Okusobola okuteekawo ekifaananyi ky’ekisolo mu United States, obuyinza bw’eddiini bulina okufuga gavumenti ey’obwannansi mu ngeri nti obuyinza bw’eggwanga nabwo bukozesebwe ekkanisa okutuukiriza ebigendererwa byayo. The Great Controversy, 443.