The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Ekiwandiiko ekyasembayo kyaggwawo n’ebigambo ebigamba nti, "Okumenya amateeka kumaze okutuuka kumpi ku mkomo gwako. Entabaganya ejjuze ensi, era entiisa ennene mangwago ejja okutuuka ku bantu. Enkomerero eri kumpi nnyo. Ffe abamanyi amazima tusaanidde okweetegekera ekijja okwesuukira ensi ng’ekyewuunyo ekinene ennyo." "Okumenya amateeka" kutuuka ku mkomo gwako bwe ekikompe ky’ekiseera eky’okugezesebwa kijjuzibwa, era ekkomo eryo kituukirirwa mu Obumwe bw’Amerika ng’etteeka lya Sande liyisiddwa.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
Naye Kristo yalangirira nti, okutuusa eggulu n’ensi lwe binaagwawo, tewali n’akasatu wadde akasiriiko ku mateeka akaalagirwa okuggwawo. Omulimu gwe yajjira okukola gwennyini gwali okugutumbula amateeka, era okulaga eri ensi ezaatondebwa n’eggulu nti Katonda mutuukirivu, era nti amateeka ge tegetaaga kukyusibwa. Naye wano waliwo omukono gwe ogwa ddyo ogwa Setaani, ayetegekedde okweyongerayo n’omulimu Setaani gwe yatandikira mu ggulu, ogw’okugezaako okukyusa amateeka ga Katonda. Era ensi y’Obukristaayo eyakkirizza kaweefube we ng’ewaniriza omwana ono ow’Obupapa—enteekateeka ya Ssande. Bagikuza, era bagigenda okukuzanga, okutuusa Obuprotestanti lwe buligaba omukono gw’obwannamukago eri obuyinza bwa Loma. Awo walibeera amateeka agawakanya Ssabbiti ey’Okutonda ya Katonda, era awo Katonda ‘alikola omulimu ogw’ekitalo mu nsi.’ Abadde ng’agumiikiriza nnyo obujeemu bw’ekika ky’abantu; agezese okubasikiriza okudda gy’ali. Naye ekiseera kijja lwe banaabanga bajjuza ekipimo ky’obujeemu bwabwe; era awo Katonda alikola. Ekiseera kino kituuse kumpi. Katonda akwata ebyawandiiko eby’amawanga: ennamba zeyongera okubawawaabira mu bitabo eby’omu ggulu; era bwe kinaafuuka amateeka nti okumenya olunaku olusooka olw’omu wiiki kulibonererwa, awo ekikopo kyabwe kijja kuba kijjudde. Review and Herald, March 9, 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third Woe is the Seventh Trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
Ku tteeka lya Ssande Amerika enaaba ejjuzizza ekikopo kyayo okutuukirira, era okuwuguka okw’eggwanga kuliddwamu okuzikirira kw’eggwanga. Ekitundu ky’omuwandiiko kye tubadde tukebera kigamba nti, "okumenya amateeka kumaze okutuuka kumpi ku nkomerero yaako," "era entiisa ennene eri mu mangu okugwa ku bantu." Ku tteeka lya Ssande, ekyo kye "ssaawa y’ekikankano ekinene ky’ensi" mu kitundu ekya kkumi n’emu eky’Okubikkulirwa, "ekitundu eky’ekkumi eky’ekibuga ne kigwa," era "laba, akabi ak’okusatu kujja mangu," ne "Malayika ow’omusanvu n’avuga ekkondeere." Akabi ak’okusatu kye Kkondeere ey’omusanvu, era kituuka ku tteeka lya Ssande nga kireeta "entiisa ennene." Mu kiseera ekyo "enkomerero eba kumpi nnyo," era ejja "ng’ekyewuunyisa ekinene nnyo." Ku tteeka lya Ssande ekikopo eky’ekiseera eky’okugezesebwa kiba kijjudde ne ku Obwa Papa, kubanga olwo eddoboozi ery’okubiri ery’Okubikkulirwa ekkumi n’omunaana lirangirira nti, "Muvengamu, mmwe abantu bange, muleme okubeeranga abeetaba mu bibi bye, era muleme okuweebwa ku bibonerezo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumuwe empeera nga bwe yabawa nammwe, era mumuddukulire emirundi ebiri ng’okukola kwe bwe kuli: mu kikopo kye ajjuzizza, mujjuzeemu gy’ali emirundi ebiri."
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s Executive Judgment begins. It is followed by the second phase which is the Seven Last Plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s Executive Judgment is placed within the context of war.
Ebyafaayo ebyo biggulwawo ku tteeka erya Ssande, era biraga ekiseera eky’ekifaananyi nga obwa Paapa "bunafuluma n’obusungu obususse okuzikiriza, era okumalawo ddala abangi," kubanga "mu nnaku ez’enkomerero waabeerawo abatufiirakukkiriza abangi." Ekisunguwaza nnyo obwa Paapa ye "amawulire okuva ebuvanjuba n’okuva mu bukiikakkono" "ganaamutaaganya," naye "anaggwa ku nkomerero ye, so tewali anaamuyamba." Okuva ku tteeka erya Ssande okutuuka ku nkomerero y’obwa Paapa, ekitundu ekisooka eky’okusalawo kwa Katonda okussa mu nkola kitandika. Kiddirirwa ekitundu eky’okubiri, ekyo kye ebibonerezo musanvu eby’enkomerero, era oluvannyuma ddala ne wabeerawo okuzikirizibwa okw’obutaggwaawo kw’ababi ku nkomerero y’emyaka lukumi. Ebyafaayo by’okusalawo kwa Katonda okussa mu nkola biteekeddwamu mu mbeera y’entalo.
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
Tuyimiridde ku mulyango gw’ebintu ebikulu era ebikakanye. Obunnabbi butuukirira. Ebyafaayo eby’ewuunyisa era ebirimu ebintu bingi biri okuwandiikibwa mu bitabo by’eggulu. Buli kimu mu nsi yaffe kitabanguse. Waliwo entalo, n’amawulire g’entalo. Amawanga gasunguwadde, era ekiseera ky’abafu kituuse, balyoke basalirwe omusango. Ebintu biri okukyuka okuleeta Olunaku lwa Katonda, oluseetuka mangu nnyo. Kasigaddeko akaseera katono nnyo. Naye newankubadde eggwanga ligolokoka okulwana ne liggwanga, n’obwakabaka ne bulwana n’obwakabaka, tewali nkyali kulwana okw’ensi yonna. Kakano empewo ennya zikwatiddwa okutuusa abaweereza ba Katonda lwe banaateekebwako akabonero ku mitwe gyabwe. Awo amaanyi g’ensi galikuŋŋaanya amagye gaago olw’olutalo olukulu olwasembayo. Obuweereza bwa Kkristayo, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receive the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third Woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Katonda ateeka akabonero ku abo emitwalo kkumi na nnya n’enkumi nnya, era n’alyoka ayita ekisibo kye ekirala okuva mu Babulooni; nabo ab’omu kisibo ekirala nabo bafuna akabonero ka Katonda, newankubadde balagiddwa nga “ekibiina ekinene ennyo” nga bekyawukana ku abo emitwalo kkumi na nnya n’enkumi nnya. Ensonga ey’omugaso okutegeera mu kigambo ekyasooka ye nti “empewo ennya zikutteko okutuusa abaddu ba Katonda lwe banaateekebwako akabonero ku bbindi byabwe.” Ku tteeka lya Ssande abo emitwalo kkumi na nnya n’enkumi nnya baba bamalirizza okuteekebwako akabonero, “era laba Kibonoobono eky’okusatu kijja mangu,” naye empewo ennya tezisumululibwa ddala okutuusa ey’asembayo ku bo ab’omu kisibo kya Katonda ekirala lw’aba afunye akabonero.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
Amawanga kati gasunguwala, naye bwe kabona asinga obukulu waffe anaaba amaze okumaliriza omulimu gwe mu Kifo Ekitukuvu, anayimirira, ayambale engoye ez’ekibonerezo, oluvannyuma ebirwadde musanvu ebisembayo binaayiwibwa. Naalaba nti bamalayika bana banaakwata empewo ennya okutuusa nga omulimu gwa Yesu guwedde mu Kifo Ekitukuvu, oluvannyuma ne bijja ebirwadde musanvu ebisembayo. Review and Herald, August 1, 1849.
The “great and solemn events” which we are “standing upon the threshold of” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle” begins. That “last great battle” is the Third World War, and is represented by the Battle of Actium in 31 BC.
Ebintu "ebikulu era eby’ennyikivu" bye "tuyimiridde ku mulyango gwaabyo" biyolesebwa nga "entalo, n’ebbobozi z’entalo." Kiyolesebwa nga kibaawo nga "ebintu byonna mu nsi yaffe bitabanguse," nga amawanga "gaamaze dda okugolokoka, eggwanga ne lirwana ne ggwana." Panium alaga "ebyafaayo eby’ewuunyisa era ebirimu ebintu bingi," mu Danyeri essuula 11, olunyiriri 15, ebireetereza ne bitongoza olunyiriri 16, olwo lwe tteeka lya Sande, aw’e "kulwana okw’awamu," kwe "amaanyi gonna g’ensi" gakuŋaanya amajje gaago olw’olutalo olukulu olw’enkomerero, we kutandikira. Olutalo olwo "olukulu olw’enkomerero" lwe Olutalo Olw’ensi Yonna Olusatu, era luyimiririzibwa Olutalo lwa Actium mu 31 BC.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Ennyiriri emu n'ebbiri, wamu n'enyiriri kkumi okutuuka ku kkumi n'ettaano, ziyimirira ebyafaayo ebyasirikibwa eby'olunyiriri amakumi ana mu Danyeri essuula ya kkumi n'emu. Olunyiriri amakumi ana lulaga ebyafaayo bya Amerika n'eddiini y'Abadiventisiti okuva mu 1798 okutuuka mu 1989. Awo lubeera nga lusirise okutuusa ku nkomerero ya Amerika ng'obwakabaka bwa mukaaga mu bunnabbi bwa Bayibuli, era n'okusulibwa ebweru kw'ekkanisa y'Abadiventisiti b'Olunaku olw'omusanvu ey'e Layodokiya mu linyiriri amakumi ana gumu, ekyo kye tteeka lya Sande, era kye kirabiddwa ne mu linyiriri kkumi na mukaaga. Ennyiriri emu n'ebbiri ziraga ekiseera ky'enkomerero mu 1989, n'aba Pulezidenti ba Amerika okuva awo okutuuka ku Pulezidenti omugagga omukaaga, ayimusiza abagolobalisiti aba Setaani. Olunyiriri olwokubiri luleeta ebyafaayo okutuuka ku kulondebwa kwa Donald Trump mu 2016, era olunyiriri olwokusatu ne lweyongera okutegeeza ebyafaayo by'abakabaka kkumi, abakiikirirwa Alekisanda Omunene, oyo ali obwakabaka bwa musanvu mu bunnabbi bwa Bayibuli, abawa Obwa Papa obwakabaka bwabwe mu buzibu obw'amaanyi bw'etteeka lya Sande obugenda okutuuka amangu.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Olunyiriri olwa kkumi luggalawo nga lutegeeza nti 1989 kye kiseera eky’enkomerero, ate olunyiriri olwa kkumi n’emu n’olwa kkumi n’ebbiri lwogerako ku lutalo mu Ukraine, nga lulaga nti Putin ne Russia bajja kuwangula olutalo, naye tebaganyulibwa mu buwanguzi bwabwe. Olutalo lwa Ukraine lwatandikira mu 2014, omwaka gumu nga kampeyini ya Trump eyasooka terinnatandika. Ennyiriri zino zireeta ku kuzuukibwa (mu by’obufuzi) kwa Donald Trump nga atandika kampeyini ye ey’okusatu okufuuka Pulezidenti ow’omunaana, ye wa musanvu. Olunyiriri olwa kkumi n’asatu lulaga empaka n’okulwanagana mu by’obufuzi kwa Trump ebikulembera obuwanguzi bwe e Panium mu lunyiriri olwa kkumi n’ettaano, ate olunyiriri olwa kkumi n’enna lujjira ku byafaayo ebibaawo mu Lutalo lwa Panium okutuusa obuwanguzi bwe mu lunyiriri olwa kkumi n’ettaano, ebyafaayo nga omusajja w’ekibi atandika okuyingirira mu lwatu mu byafaayo by’obufuzi. Bwe kiba nti obwapapa buyingira mu byafaayo eby’obunnabbi, malaya wa Ttuulo atandika okuyimba era ekyolesebwa kiteekebwawo.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Obuwanguzi obwali e Panium mu 200 BC bwaddirirwa akabonero akalaga ekkubo aka “okuvumuka” kwa Maccabees e Modein (kitegeeza okwekalakaasa) mu 167 BC. Mu 164 BC Maccabees baatukuza nate Ekkalu, era Antiochus Epiphanes n’afa, ekyo ne kifuula entandikiriro y’okukyuka mu kulwanyisa kwa Maccabees okukoseza kw’eddiini kw’Abagereeki. Mu bbanga okuva mu 161 BC okutuuka mu 158 BC omulimu ogw’okuyingira mu ndagaano gwatandikibwa era ne guggwawo. Obubonero bw’obunnabbi buddamu mu Hasmonean Dynasty mu byafaayo ebiri mu olunyiriri 15 okutuuka ku 23.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
Endagaano ne Loma mu nnyiriri 23 egambibwa butereevu, naye mu nnyiriri 15 obubonero obuna obulaga ekkubo obw’Abamakabee obwa 167 BC, 164 BC, 161 BC ne 158 BC bulabika bwokka bwe tutekako ebyafaayo by ‘endagaano’ ku nnyiriri. Bwe Pompey yawangula Yerusaalemi mu nnyiriri 16, yasisinkana olutalo lw’awaka olwali mu kibuga, era ebibiina byombi ebyalwanyisagananga byombi byawukamu okuva mu Lulyo lwa Hasmonean. Noolwekyo, Abamakabee nabo bali mu byafaayo eby’olunyiriri 16.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Ekitundu amakumi abiri kiraga okuzaalibwa kwa Kristo, ate ebitundu amakumi abiri mu emu n’amakumi abiri mu bbiri biraga ebyafaayo eby’okufa kwa Kristo; n’olwekyo ebyo ebyafaayo biraga olululyo lw’Obwakabaka bwa Hasimoneani oluyimirirwamu Abafalisaayo. Ebitundu kkumi n’ettano okutuuka ku amakumi abiri mu ssatu biraga ettaka ery’ekitiibwa ery’eddala, n’abantu ba Katonda ab’e Yudaaya abajeemu abeegamba nti be balwanirira amazima ge, naye tebaali bayimirira ku lwa Katonda nga ne Protesitantisimu eyaajeemera bw’eteeyimirira ku lwa Katonda.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
Sister White atutegeeza nti “ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kwa essuula ey’ekkumi n’emu eya Danyeri bijja kuddamu.” Olunyiriri lw’obunnabbi olukiikirirwa obwakabaka bwa Hasmonean lukiikirira olunyiriri lw’obunnabbi olulaga erisanga ery’obujeemu erya BuProtestanti, nga bitandikira ku kampeyini y’okusatu ey’obwapulezidenti ey’okolebwa pulezidenti ow’omukaaga mu basinga obugagga. Trump avuganya ku bwapulezidenti emirundi esatu; omulundi ogusooka n’ogw’enkomerero lwe avuganya awangula, naye omulundi ogwokubiri obujeemu obukiikirirwa ennamba kkumi na ssatu bulaga okulonda okw’omwaka gwa 2020 okwayibwa. Ensi oluvannyuma egabibwa mu bibiina bibiri: ekibiina kimu kiraba 2020, ate ekirala kizibe mu maaso. Kino kikiikirira okugezesebwa okunene okukulembera okuggalawo kw’ebbanga ery’okugezebwa eri Abadiventisiti mu kutondebwa kw’ekifaananyi ky’ensolo.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
Kaakano enteekateeka ziyongedde mu maaso, era ebikwekweto biri mu nkola, ebinaavamu okukolebwa ekifaananyi eky’ensolo. Waliwo ebintu ebinaaleetebwa mu byafaayo by’ensi ebigenda okutuukiriza ebyalagulwa mu bunnabbi eby’ennaku zino ez’enkomerero. Review and Herald, Apuli 23, 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three on Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
"Okutegekebwa" okw'okusonga mu maaso, "entambuliro" ezi kaakano "ziri mu nkola," n'"ebyo ebigenda okubaawo" "ebigenda okuviirako okukolebwa ekifaananyi ky'ensolo", era "ebirijjuza obutegeeza bw'obunnabbi ku nnaku zino ez'enkomerero," biyingizaamu obubonero obulaga ekkubo bw'Olulyo olufuga olwa Hasmonean okuva ku verse 15 okutuuka ku 23 mu kitabo kya Danyeri essuula 11. Olulyo olufuga olwa Hasmonean olwakyaamu, olw'okuimirira Obupulotesitanti obwakyaamu, luyungiddwa mu bujulizi bwa Donald Trump, pulezidenti wa Republican ow'omukaaga era n'ow'omunaana ey'azukiza era n'akozesa MAGA-ism ye okulwanyisa woke-ism ey'ensengeka empya y'ensi.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Obujulizi bwa Trump butuuka mu mwaka gwa 2020 mu olunyiriri olw’okubiri mu ssuula ey’ekkumi n’emu eya Danieri, era bukwata ku kampeni ye n’ebbanga lye eryasooka mu buyinza; oluvannyuma, ennyiriri okuva ku kkumi na ssatu okutuuka ku kkumi na ttaano zirambulula kampeni ye ey’okusatu era ey’enkomerero, obuwanguzi bwe, n’ebbanga lye ery’enkomerero. Wakati w’ebibanga eby’obukulembeze ebyo ebiri, mu Okubikkulirwa essuula ey’ekkumi n’emu, kiraga nti ensuuti ya Republican yattibwa, era ne gisigala nga gifudde mu luguudo okumala ennaku ssatu n’ekitundu. Okulambulula okwo ku byafaayo bya Trump kugatta wamu entandikwa n’enkomerero y’obwapulezidenti bwe mu Danieri essuula ey’ekkumi n’emu. Kale, obujulizi bwa Donald Trump buli mu bitabo byombi, Danieri ne Okubikkulirwa, era buli mu ssuula ey’ekkumi n’emu mu bitabo byombi.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Ebitundutundu bisatu by’enyiriri, bwe bigattibwa wamu, bimanyisa ebyafaayo bya Trump mu bujjuvu nga pulezidenti ow’omukaaga n’ow’omunaana, era bitegekeddwa ku mukono gwa "Mazima". Biva mu bitabo bya Dayiniyeri n’Okubikkulirwa, era biviiramu olunyiriri lw’ebyafaayo olukwatagana n’"ekitundu ky’ekitabo kya Dayiniyeri ekikwata ku nnaku ez’oluvannyuma."
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Ekitundu ekyo kya Danyeri kye kibikkulibwa Empologoma ey’ekika kya Yuda nga tekunnaggwaawo ekiseera eky’okusaasirwa, era n’olwekyo ky’akamu ku bubaka bw’okuteekebwako akabonero obw’abantu 144,000. Naye kyetaagisa okulaba okw’omwoyo okwa 20/20 okulaba obubonero obulaga ekkubo obw’obunnabbi obw’okuttibwa kw’abajulizi babiri mu 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Ekitundu eky’ekkumi n’ettaano mu Danieli essuula eky’ekkumi n’emu, kiyimirira Olutalo lwa Paniyumu n’olulyo lw’Obwakabaka bwa Hasimoneeni, olwatuukirizibwa mu lutalo olwa ddala, era nga bwe lulaga mu kifaananyi eky’obunnabbi olutalo lw’omwoyo wakati w’eddiini y’Abaprotesitanti abajeemu n’eddiini ey’ekiseera ekipya ky’omugolobalisiti. Olutalo lwa Paniyumu, olwaba mu 200 BC, luyimirira olutalo lw’enyanga ya Repulikaani, ate okujeemera kwa Makkabeeyi kuyimirira olutalo lw’enyanga y’Abaprotesitanti abajeemu. Newankubadde okujeemera kwa Makkabeeyi kwabera mu 167 BC, mu by’obunnabbi kwegatta n’Olutalo lw’Ennyanga ya Repulikaani olw’omu 200 BC, kubanga mu by’obunnabbi ennyanga zifaanaganya ebyafaayo bya zo.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Olunyiriri olwa kkumi n’ettaano luyimirira ebyafaayo eby’obunnabbi ebikulembera amangu ddala era ne biyingiza mu tteeka lya Sande erigenda okuteekebwawo mu bwangu. N’olwekyo luyimirira ekitundu ddala mu bbanga ly’okuteekako akabonero erya 144,000, mu kiseera we amaanyi agali mu bubaka bw’okuteekako akabonero guteekaawo mu ngeri ey’obutaggwaawo akabonero ku bantu ba Katonda ab’ennaku ez’enkomerero.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
Empologoma ey’ekika kya Yuda ye aggyawo ekkuggiro ku mazima ago, era amazima ago ge Okubikkulirwa kwa Yesu Kristo. Aba 144,000 be abo abagoberera Omwana gw’Endiga wonna w’agenda, era bw’aggyawo ekkuggiro ku olunyiriri olw’ekkumi n’ettano, Empologoma ey’ekika kya Yuda aba akulembedde abantu be ab’ennaku ez’enkomerero okubatuusa e Panium. Yesu yalaga yennyini ensonga eno mu nkola y’okuteekebwako akabonero bwe yaatwala abayigirizwa be e Panium, nga kumpi nnyo n’okusalibwako ku musaalaba.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Olutalo lwa Paniyumu Kristo yalwogerako mu butongole, bwe yali ayimiridde e Paniyumu n’abayigirizwa be, era eyo n’abayigiriza nti ekkanisa ye ejja kuzimbibwa ku kwewatula kwa Peetero, era nti “emiryango gy’Emagombe” tegisobola okugiwangula. Yesu yategeeza obutabanguko obuyimiririrwa Olutalo lwa Paniyumu. Olutalo lwa Paniyumu luli mu olunyiriri olw’ekkumi n’ettaano, ate olunyiriri olw’ekkumi n’omukaaga luli Olutalo lwa Akitiyamu. Kristo yayimirira e Paniyumu, ng’amangu ddala nga tannafa.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two apostate horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Ekiseera okuva e Panium okutuuka ku tteeka lya Ssande kye kyafaayo ky’olutalo olw’ebyobufuzi n’olw’eddiini olw’emiwendo ebiri egy’obujeemu egy’ensolo eva mu nsi—ObuProtestanti n’obufuga bwa ripabulika. Byombi byalumbibwa ensolo ey’obutakkiriza Katonda eva mu kinnya ekitaggwa mu 2020, era entalo z’emiwendo egyo ebiri ez’okulwanyisa balubaale b’ebyobufuzi n’eddiini ba Gulobalizimu ziyimirizibwa mu byafaayo ebyogerwa mu obulunyiriri 11 okutuuka ku 16.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic word represents the prophetic truths which seal the one hundred and forty-four thousand.
Okuva ku Lutalo olw’e Ukraine olwatandika mu 2014, okutuuka ku kampeni y’okulonda Pulezidenti eyasooka eya Donald Trump eyatandika mu 2015, ne ku kufa kw’empondo ebbiri mu 2020, ne ku kuzuukira okw’omwaka gwa 2023, okutuuka ku kampeni eya Trump ey’okusatu eyatandika nga 15 Novemba 2022, ebyafaayo bitutwala mu nnyiriri 13 okutuuka ku 15. Mu nnyiriri ezo, ebyafaayo ebikkuliddwa mu Kigambo kya Katonda eky’obunnabbi biyimirira amazima g’obunnabbi agasiiga akabonero ku ba 144,000.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Eby’amazima ebyo byalabikirizibwa mu kukyalira kwa Kristo e Kayisariya Firipo, mu Matayo essuula ekkumi n’omukaaga n’ekkumi n’omusanvu. Mu ebyo ebyawandiikibwa, omusajja w’ekibi addayo mu byafaayo eby’obunnabbi ng’ayimba ennyimba z’omalaya ow’e Ttuulo, era mu ngeri eyo ateekawo olulabirirwa, n’ateeka ebyo ebyawandiikibwa mu nteekateeka y’enduuulu ey’ettumbi ly’ekiro, kubanga we waba nga tewali lulabirirwa, abantu bazikirira.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Abo abalina amaaso kyokka ne batalaba, n’abalina amatu kyokka ne bagaana okuwulira, be bbo abawala abaziru ab’e Lawodikiya abatali na “mafuta.” “Mafuta” ge okweyongera kw’obumanyi okuleetebwa nga Okubikkulirwa kwa Yesu Kristo kusumululibwa nga waakuggwaawo ekiseera ky’ekisa; era nga bwe kigambibwa mu Koseya, abantu ba Katonda abagaana ne beesuddeyo obumanyi balizikirizibwa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. Hoseya 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Era ekigambo kya Mukama ne kijja gye ndi, nga kigamba nti, Omwana w’omuntu, obeera wakati mu nnyumba eyejeemera, balina amaaso okulaba naye tebalaba; balina amatwi okuwulira naye tebawulira; kubanga ennyumba eyejeemera. Ezekyeri 12:1, 2.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Awo n’agamba nti, Genda ogambe abantu bano nti, Muwulirenga ddala, naye temutegeera; mutunulirenga ddala, naye temutegeera. Fuula omutima gw’abantu bano oguzimuse, era amatu gaabwe ogafuule agazito, n’amaaso gaabwe ogaggalire; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuke, ne bawonyezebwa. Isaaya 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Awo abayigirizwa ne bajja ne bamugamba nti, Lwaki obayogerera mu ngero? N’abaddamu n’abagamba nti, Kubanga mmwe mwaweebwa okumanya ebyama eby’obwakabaka bw’eggulu, naye bo tebaabiweebwa. Kubanga buli ayina, waakumuweerwa, era anaayongerwako; naye atayina, ne kye alina kinaamuggibwako. Kyennava njogerera nabo mu ngero: kubanga nga balaba tebalaba; era nga bawulira te bawulira, so te bategeera. Era mu bo kijjulira obunnabbi bwa Isaaya, obugamba nti, Mu kuwulira muwulire, naye temutegeera; era mu kulaba mulabe, naye temutegereza. Kubanga omutima gw’abantu bano gukakanyiziddwa, n’amatu gaabwe gasirise okuwulira, n’amaaso gaabwe baagaggalawo; baleeme okulaba n’amaaso gaabwe, era okuwulira n’amatu gaabwe, ne bategeera n’emitima gyabwe, ne bakyuke gye ndi, nange ne mbawonya. Naye mulina omukisa: amaaso gammwe galaba, era n’amatu gammwe gawulira. Kubanga mazima mbagamba nti, bannabbi bangi n’abatuukirivu baayegomba okulaba ebyo bye mulaba, ne batabiraba; era okuwulira ebyo bye mwulira, ne tebabiwulira. Matayo 13:10-17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebintu ebirina okubaawo mangu ennyo; era n’abituma n’abitegeeza ng’ayita mu malaika we eri omuddu we Yokaana: eyajulirira ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa eri oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebiwandiikiddwa omuli; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.