The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Ebyafaayo okuva ku kitundu ekya kkumi na mukaaga okutuuka ku kitundu ekya amakumi abiri mu bbiri mu Danyeri essuula ey’ekkumi n’emu bitandika era bikkomekkerezebwa ku kufaananirizibwa kw’etteeka lya Sande. Okuba nti entandikwa n’enkomerero y’olunyiriri luno ze zimu kiraga omukono gwa Kristo, nga ye Alufa ne Omega. Mu ngeri y’obunnabbi, kino kyetaagisa nti ekitundu ekya kkumi na mukaaga kikwataganisibwe ne kitundu ekya amakumi abiri mu bbiri. Bwe kituukirizibwa, kino kiyisa ebyafaayo by’ettaka ery’ekitiibwa, nga biyimiririddwa olunyiriri lw’Abamakkabeeyi, mu byafaayo ebyogerwako mu bitundu okuva ku kkumi okutuuka ku kkumi n’ettaano.
The Maccabees
Abamakabeeyi
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Obuvumuka bw’Abamakabeeyi bu kiikirira emyaka amakumi abiri mu bbiri egyatandika mu 1776 ne gaggwaawo mu 1798, bwe Amerika yafuuka obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Kino kiraga nti omuwendo amakumi abiri mu bbiri ye kyafaayo ekisibiddwa butereevu ku kiseera eky’enkomerero mu 1798, we olunyiriri amakumi ana mu Danyeri essuula kkumi n’emu lwe lutandikira.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Enkwatagana y’enamba amakumi abiri mu bbiri ne 1798 kye ky’omugaso nnyo okulambulula. Okwekalakaasa kw’Abamakabeeyi, nga kuwereza ng’ekifaananyi ky’Okwekalakaasa kw’Amerika, kugatta wamu okwekalakaasa kwombi kw’ettaka er’ekitiibwa (mu ngeri ey’obw’enyini n’ey’omwoyo) ng’okwekalakaasa okwagaana enteekateeka z’obufuzi za Abaselewkidi ne za Bakabaka b’e Bulaaya, era nga kwagaana n’enteekateeka z’ekkanisa eza Bugereeki n’eza Loma. Mu bujulizi bw’ebyafaayo byombi, Bugereeki ne Loma byakiikirira Kabaka w’Obukiikakkono.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Olunyiriri lwa Maccabees lukiikirizibwa mu kitundu eky’amakumi abiri mu ssatu, naye lukiikirira ebyafaayo ebyatandika oluvannyuma lw’emyaka 33 okuva ku Panium ow’ekitundu eky’ekkumi n’ettaano, era nga kyali nga kisusse emyaka kikumi katono nga Pompey ow’ekitundu eky’ekkumi n’omukaaga tannaba kutuuka. Olunyiriri luno luggwa ku kulamula kw’omusalaba, okulamula okweyongera okutuuka mu 70 AD, newaakubadde nga ekiseera eky’okulamula ekyo kiyitibwa mu kitundu eky’amakumi abiri mu bbiri nga ‘omusalaba’ kyokka. Mu bunnabbi, olunyiriri lwa Maccabees, ng’ekiikirira ettaka ery’ekitiibwa okuva mu 1776, ne mu 1798 wamu n’enyumba eyafuga eya Hasmonean, era ne kigoberera ennyumba eyafuga eya Herodian okutuusa ku musalaba ne mu 70 AD, luggwa mu kitundu eky’amakumi abiri mu bbiri, era lutandikira n’emyaka amakumi abiri mu bbiri okuva mu 1776 okutuuka mu 1798. Emyaka amakumi abiri mu bbiri okuva mu 1776 okutuuka mu 1798 era gifaananyiriza emyaka amakumi abiri mu bbiri okuva ku 9/11 okutuuka mu 2023, ekyafaananyizibwa ng’ennaku amakumi abiri mu bbiri mu Danyeri essuula ey’ekkumi. Olunyiriri lwa Maccabees lutandikira ne luggwera ku ‘amakumi abiri mu bbiri’.
Four Roman Rulers
Abafuzi b’e Roma bana
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Ebitundu okuva ku kkumi na mukaaga okutuuka ku kkumi na bbiri bimanyisa mu butereevu abafuzi bana b’Abaloma, era bireetereza olunnyiriri olulala munda mu bitundu ebyo. Olunnyiriri lwa Makkabeeyi lutegekeddwa nga lwesigamiziddwa ku nkola ey’ ‘okuddamu n’okugaziya,’ ate olunnyiriri olw’Abaloma luyimiriziddwa mu butereevu mu bitundu ebyo. Pompey yawangula ebisooka ebiri ku biziyiza ebisatu, nga Roma eyambuka ku ntebe ey’obwakabaka ng’obwakabaka obw’okuna mu bunnabbi bwa Bayibuli mu lutalo lwa Actium mu mwaka ogwa 31 nga Kristo tannazaalibwanga. Yaddirirwa Julius Caesar, Augustus Caesar ne Tiberias Caesar. Pompey yali omuduumizi w’eggye, era obubonero obusatu obwasembayo bugattiddwa wamu ng’abakabaka.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Owasembayo ku bafuzi bana afa mu olunyiriri olw’amakumi abiri mu bbiri, we Kristo yabambibwa ku musaalaba; kale tulina okuzza owasembayo ku bafuzi bana b’e Roma emabega okutuuka ku tteeka lya Ssande ery’olunyiriri olw’ekkumi na mukaaga. Bwe tukikola bwe tutyo, Pompey yandikirizibwa ng’akabonero ak’ekkubo akasooka mu bubonero buna, nga akabonero ak’ekkubo akana era ak’enkomerero kakwatagana n’etteeka lya Ssande ery’olunyiriri olw’ekkumi na mukaaga. Olunyiriri olw’ekkumi na mukaaga lwandikirizibwa Tiberias Caesar, ate olutalo lwa Panium oluli mu olunyiriri olw’ekkumi n’ettaano lwandikirizibwa Augustus Caesar, olutalo lwa Raphia oluli mu olunyiriri olw’ekkumi n’emu lwandikirizibwa Julius Caesar; bw’atyo ne kuteekawo akabonero nti Jenaraali Pompey ye olunyiriri olw’ekkumi era omwaka gwa 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Kino kiraga nti “ebyafaayo ebikise” eby’olunyiriri 40 mu Danyeri essuula 11, ebyafaayo okuva ku kugwa kwa Soviet Union mu 1989 okutuuka ku tteeka ly’Olunaku lwa Sande ery’olunyiriri 41, biyimiririrwa emirongo esatu egy’obunnabbi egisangibwa mu byafaayo eby’olunyiriri 10 okutuuka 23. Abamakabeeyi, abakulembeze b’Abaloma, ne ntalo ssatu eza obuyinza bwa Loma bye yayisa mu kifo kyayo.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Kino kye kiseera eky’okusatu njija gye muli. Mu kamwa k’abajulizi ababiri oba abasatu ekigambo kyonna kinaayimirirwako. 2 Abakkolinso 13:1.
Three Proxy Wars
Entalo ssatu ezilwanyibwa mu lw’abalala
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Olunyiriri olw’ekkumi lulaga ekkomerero ly’Entalo eya Siriya ey’okuna eyabaawo okuva mu 219 okutuuka mu 217 nga Kristo tannazaalibwa, lwe Antiyokusi III Magnus (Omukulu) yaddukirira n’addamu okukung’aanya amagye ge ng’eyetegekera olutalo olw’olunyiriri olw’ekkumi n’emu, olwali olutalo lwa Raphia olw’andiyimiririddwa Julius Caesar. Olunyiriri olw’ekkumi lulaga okumenyekamu kwa Soviet Union mu 1989 nga bwe kuyimiririrwa mu olunyiriri olw’ana, era Pompey akwatagana n’ebyafaayo ebyo. Olunyiriri olw’ekkuminamukaaga luyimirira okuwanguza ettaka ery’ekitiibwa erya Yuda, nga lufaananyiriza tteeka lya Ssande mu Amerika, naye Pompey akwatagananso n’omwaka 1989, era mu 1989 Luumi olw’amulembe guno yawangula empinga ye eyasooka; kyokka mu kukikola, mu kiseera kye kimu, yawangula mu by’omwoyo Amerika ey’Obupurotesitanti bwe yamukyamiza Ronald Reagan okuteekaawo endagaano ey’ekyama n’ettaka ery’ekitiibwa. Endagaano omukabaka gy’akola n’omukazi omwenzi owa Luumi, eyimirira obwenzi obw’omwoyo.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
Mu mwaka gwa 1989, omukazi malaaya ow’e Ruumi yatandika okuva mu myaka gye amakumi musanvu, okukola obwenzi n’abakabaka bonna ab’ensi. Kabaka asooka ye Amawanga Amagatte ga Amerika mu 1989, kubanga Amawanga Amagatte ga Amerika era gakiikirirwa mu kifaananyi kya Akabu, eyawasa Yezebeli, ye malaaya w’e Ttuulo mu Isaaya omutundu ogw’amakumi abiri mu ssatu.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Awo olulituuka ku lunaku luli, Ttuulo alibulirwa emyaka nsanvu, ng’ennaku za kabaka omu bwe ziri: era emyaka nsanvu bwe giriggwaako, Ttuulo alikola ng’omwenzi bw’akola mu kuyimba. Kwata ennanga, wetooloole ekibuga, ggwe omwenzi eyabiddwa; kuba bulungi ennanga, yimba ennyimba nnyingi, olyoke ojjukirwe. Era olulituuka emyaka nsanvu bwe giriggwaako, Mukama alikyalira Ttuulo, naye alidda eri empeera ye, era alayenda n’obwakabaka bwonna obw’ensi, obuli ku nsi yonna. Isaaya 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Omukazi omwenzi yeerabirwa mu "kiseera eky'enkomerero" mu 1798, bwe yafuna ekiwundu eky'okufa, nga bwe kiragibwa mu Danyeri 11:40. Mu "kiseera eky'enkomerero" mu 1989 atandika ekiseera eky'okuwonya ekiwundu kye eky'okufa, ng'akola obwenzi n'obwakabaka obunaabeera obwasooka okukaka okugobererwa kw'akabonero k'obuyinza bwe. Obwakabaka obwo bwakiikirirwa Ayabu, era ne Bufalansa, eyateeka obufuzi bwa Paapa ku nnamulondo y'ensi mu 538 era bwali obwakabaka obwasooka okuwagira okuyimuka kw'obuyinza bwa Paapa. Olw'ensonga eyo, batuumibwa "omubereberye wa Ekkanisa ya Katolika," era ne "muwala omukulu wa Ekkanisa ya Katolika." Bufalansa ne Ayabu bombi bajulirira omugabo gwa Amerika Egy'Obumu okuva mu 1989 okutuuka ku tteeka lya Sande.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Mu Isaaya 23, omalaya owa Ttuulo—era ye malaya w’Okubikkulirwa 17, ku kyenyi kye mwe kyawandiikibwa “Babulooni Omukulu.” Era “ajeerabibwa” mu byafaayo bya Amerika, nga bitandika mu 1798, lwe Papate yavaawo ng’obwakabaka obutaano mu bunnabbi bwa Bayibuli, ekisolo ekiva mu nnyanja eky’Okubikkulirwa 13. Awo Amerika n’etandika omulimu gwayo ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, ng’ekisolo ekiva mu nsi eky’Okubikkulirwa 13. Oluvannyuma mu nkomerero Amerika efuuka kabaka omusinga mu bakabaka ekkumi ab’Okubikkulirwa 17. Ebyafaayo eby’ekifaananyi eby’ebbanga ly’“emyaka ensanvu,” “ennaku za kabaka omu,” byeyimirira emyaka ensanvu Babulooni gye yafugira ng’obwakabaka obwasooka mu bunnabbi bwa Bayibuli. Kino kifaananyiriza ebyafaayo bya Amerika okuva mu 1798 okutuuka ku tteeka ery’Olw’ Sande, we olunyiriri olw’ebweru lw’ebyafaayo bya Amerika luyimirirwa ompondo ogw’Oburepabulika, ate olunyiriri olw’omunda luyimirirwa ompondo ogw’Obuprotestanti. Empondo ezo ebbiri ziyimirira omutima gwa Ssemateeka ogw’ateekawo okwawukana wakati w’ebyobufuzi n’eby’Ekkanisa, era ze nsonga ezikwata ku biseera eby’omu maaso eby’Amerika.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Emyaka nsanvu giteekeddwawo omukyala omwenzi owa Ttuulo okwerabibwamu; oluvannyuma, okuva mu kiseera ky’enkomerero mu 1989 okutuuka ku tteeka ery’Olunaku lwa Sande, atandika okuyimba. Yatandika ng’ayunga omukago ogw’ebyama, ng’awamba eddiini ey’Abaprotestanti e Mamerika, era n’agwisa wansi enteekateeka ya pulitiki ey’Kabaka w’Amaserengeta mu kugwa kwa Yuniyoni ya Sovyeti. Waliwo ekiseera ky’emyaka nsanvu ekiggwa mu byafaayo mwe Antiochus Omunene ayimiridde wakati w’ekiseera ky’emyaka kkumi n’omusanvu ekigabanyiziddwa mu kkumi ne musanvu; nga kkumi okukubwa emirundi musanvu kiweza “nsanvu.” Ku ntandikwa y’eby’ebweru eby’emyaka bikumi bibiri n’attaano ebyaggwa wakati wa Raphia ne Panium, obunnabbi obw’ebbanga obw’eby’omunda obw’emyaka enkumi bbiri mu bikumi bisatu bulitandika nga “wiiki nsanvu” ziteekeddwawo ku bantu ba Danyeri. Ku nkomerero ya wiiki ezo nsanvu, mu 34 AD Isiraeri ey’edda yagobebwa ddala mu bufumbo bw’endagaano ne Katonda ng’abantu be abaalondebwa, era Katonda olwo yali ayingidde mu bufumbo n’omugole we Omukristaayo, era n’atuukirira Abaamawanga.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
Mu 207 BC, Antiyokosi ayimiridde mu makkati g’‘nsanvu,’ ng’ategeeza okuggwaawo kw’ekifo ky’obwakabaka bwe ng’eggwanga erirondebwa, ng’ ‘ettaka ery’ekitiibwa’ mwe y’alonda okuyimusa Isirayiri wa leero. Okukoma kwa Amerika Amagatte ng’obwakabaka obw’omukaaga ku tteeka lya Sande kwe kukoma kw’‘emyaka ensanvu’ gya Isaaya. Olunyiriri lw’emyaka 250 olw’Antiyokosi lulaga okuggalwa kw’ekiseera ky’okugezesebwa kw’empondo ey’ObuRipabirikan ey’Amerika Amagatte, nga tekunnaba kubeerawo tteeka lya Sande ery’omu lunyiriri kkumi na mukaaga. Emyaka 2300 egyaggwaawo bwe yatandika okusala omusango nga ku 22 Ogw’okutoberi 1844 gifaananyiriza kiseera lwe kusala omusango kujja okuggalwa ku tteeka lya Sande. Emyaka 2300 bitandika n’ennaku za wiiki ensanvu eziraga okuggwaawo kwa Isirayiri ow’omubiri ng’abantu ba Katonda abaalondebwa. Okukoma kw’ekiseera ekinene ky’emyaka 2300 kuwedde nga olutambuza lwa Baprotestanti luggwa, ate olutambuza olw’Adventi ne lugenda mu maaso okutuusa ku tteeka lya Sande. Bwe kinaadiddwamu oluggi oluggadde olw’a 1844, engigi zijja kuggalirwa ku empondo ey’ObuRipabirikan, ku empondo ey’ObuProtestanti, ne ku nsolo ey’Obufuzi.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Antiokosi bw’ayimirira wakati w’ebbanga ery’ekkumi n’ery’omusanvu, aba ayimiridde ku nkomerero y’ebbanga lye ery’ekisa. Ebbanga ly’ekisa lya gavumenti ya United States, eyo ye ensolo eva mu nsi, liggwawo ku tteeka lya Sande, naye ebbanga ly’ekisa ly’eryembe erya Republican liggwawo mu maaso g’etteeka lya Sande.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Yesu n’amugamba nti, Sirikugamba okutuusa emirundi musanvu; naye okutuusa emirundi nsanvu mu musanvu. Matayo 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Enjogerero “ensanvu okukubibwa emirundi musanvu,” ye yokka mu Bayibuli aw’ennamba zirambikibwa nga zikubiddwa emirundi mu ngeri eyo. “Ensanvu okukubibwa emirundi musanvu” kitegeeza emyaka ebikumi bina mu kyenda “egyaasalirwa” abantu ba Danyeri. Ze ewiiki nsanvu ezitandika enkumi bbiri n’ebikumi bisatu, era ku nkomerero y’emyaka ebikumi bibiri n’amakumi ataano okuva ku ntandikwa y’emu Antiokosi atuuka mu makkati g’ekkumi n’omusanvu. Antiokosi Omukulu awo yeeyimiriza mu bikolwa eby’enkomerero eby’ebyafaayo bye mu ddrama entukuvu ey’empaka ennene.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Omulyango oguggaddwawo ogw’omwaka 1844 guyimirira omulyango oguggaddwawo ogw’etteeka lya Sande, era nga tonnatuuka ku tteeka lya Sande ery’oluñyiriri olw’ekkumi n’omukaaga, wabaawo ekiseera ky’emyaka musanvu ekitandika nga Antiokosi alaga enkomerero y’obwakabaka bwe; oluvannyuma obwakabaka bwe buggwawo ku nkomerero y’emyaka egyo musanvu. Ekiseera eky’emyaka musanvu kiyimirira ekiseera eky’okugezesebwa eky’ekifaananyi ky’ensolo, era ekiseera kino kitandika ku tteeka lya Sande eryasooka ery’omwaka 321. Nga tonnatuuka ku tteeka lya Sande eryasooka, erifaananyiriza erya Sande ery’enkomerero, wabaawo ekiseera ky’emyaka kkumi ekitandikira ku kiragiro. Ku “kiragiro” kya 313 okwegezesebwa okukiikirirwa emyaka kkumi kutandika, oluvannyuma Antiokosi n’ayisa tteeka lya Sande eryasooka era ekiseera ky’ekisa ky’erembe erya Lipabulika kiggwa. Ku nkomerero y’emyaka musanvu, Panium ne tteeka lya Sande bituuka, ne bireetera okwawulwa kw’Ebuvanjuba n’Ebugwanjuba mu mwaka 330.
Pompey
Pompeyo
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pompey yawangula ettaka er'ekitiibwa mu olunyiriri olw'ekkumi n'omukaaga, naye mu bbanga ly'emyaka ebiri okuva mu 65 okutuuka ku 63 BC, Pompey, mu kutuukirizibwa kwa Danyeri essuula omunaana n'olunyiriri olw'omwenda, mu butuufu yawangula "ebuvanjuba" ne "ettaka [er'ekitiibwa]," nga kino kifaananyiriza okuwangula okw'obubili okuli mu olunyiriri olw'ana n'omwaka gwa 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Ekiziyizo eky’okusatu eri Luroma olw’obupagani kyandituukiriziddwa Awugusito Kesaali, amanyiddwa olw’okutonda Triumvirate ey’Abaloma eya sooka ey’obutongole, eyayimirira ng’omukago ogw’ensatu ogwa sooka ogw’obutongole mu Luroma. Mu kabonero akalaga ekkubo ak’okusatu ak’abakulembeze ba Luroma, omukago ogw’ensatu gukakasibwa mu byafaayo bya Luroma mu ngeri ey’obutongole. Kiri ku tteeka erya Ssande mu ekitundu eky’ekkumi n’omukaaga we wateekebwawo omukago ogw’ensatu ogwa ddiragoni, ekisolo n’ennabbi ow’obulimba, ne w’oluvannyuma ennyonyi ey’obubi n’ezibwa nate ku kifo kyayo e Shinar, nga bwe yalaga Zekkaliya.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Kayisaali Awugusito yakola Omukago ogw’Abasatu ogw’Abaroma ogwakkirizibwa mu mateeka ogw’asoose, naye abawandiisi b’ebyafaayo baguyita Omukago ogw’Abasatu ogw’Okubiri; kubanga ne Kayisaali Yuliyo yakola Omukago ogw’Abasatu, naye tegwali Omukago ogw’Abasatu ogwakkirizibwa mu mateeka g’obufuzi bw’Abaroma. Enkolagana ya Kayisaali Yuliyo ne Kayisaali Awugusito ng’ebifananyi by’omukago ogw’obusatu ogw’omusota, ekisolo n’nnabbi ow’obulimba ku tteeka lya Ssande ery’egenda okutuuka amangu, kifaananyizibwa Yuliyo ku ntandikwa w’olugendo olw’okukakasa amateeka ga Ssande, n’Awugusito ku nkomerero. Enkolagana ey’obunnabbi eriragibwa era mu kwetooloola kw’eggye okw’a Sestiyo mu mwaka gwa 67, oluvannyuma ne kuddirirwa okwetooloola kw’eggye okw’a Tito. Yuliyo ye Sestiyo, era Awugusito ye Tito. Yuliyo ne Awugusito bakiikirira omukago ogw’obusatu, ate Sestiyo ne Tito bakiikirira okwetooloola kw’eggye.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Ekiseera awatandikira okulwanirira etteeka lya Sande, mu by’obunnabbi, mu 313, kikakasibwa ku kiragiro eky’e Milan. Ate mu 321, ku kitundu eky’omu wakati mu kiseera eky’emyaka kkumi n’omusanvu, etteeka lya Sande ery’olubereberye lituuka. Omutendera ogw’okusatu ogw’okugabanyibwa kw’obwakabaka mu Buvanjuba n’Obugwanjuba, guyimirira okwagabanyibwa mu United States mu abo abafuna n’abo abatafuna akabonero k’ensolo oba akabonero ka Katonda, gutuukirira mu 330. Waliwo olunyiriri lw’amateeka ga Sande agatuusa ku tteeka lya Sande, era omwaka gwa 321 guyimirira ng’etteeka lya Sande eryasooka, erituusa ku tteeka lya Sande ery’enkomerero erya 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Okusiyana n’emyaka bikumi bibiri mu ataano eya Antiochus, emyaka bikumi bibiri mu ataano eya Nero gitegeeza ekiseera eky’emyaka munaana, ekitundu eky’omu makkati ekirambikiddwa etteeka lya Ssande eryasooka, era oluvannyuma emyaka mwenda. Olunyiriri ku lunyiriri, Antiochus ne Nero balaga ebyiseera bibiri ebiriragibwa n’obubonero busatu. Mu nnyiriri zombi obubonero obwasooka n’obwasembayo byebimu: ekiragiro ku ntandikwa ekyalambikibwa obufumbo ne kiggwa mu kwawukana; era n’olutalo wakati wa kabaka ow’amambuka ne kabaka ow’amaserengeta ku ntandikwa ne ku nkomerero. Etteeka lya Ssande eryasooka ery’omwaka 321 eriri mu makkati we kirina okubeera Antiochus gy’ayimiridde. Ayimiridde ku nkomerero y’omugendo gw’okugezebwa ogufaananyiziddwa ng’emyaka kkumi, era omugendo gw’okugezebwa gubikkula Antiochus ng’omunaana, ali ow’omu musanvu, bwe afuula ekifaananyi ky’ekisolo, ekyo ky’omunaana era kya mu musanvu. Mu kiseera kye kimu, 144,000 bayita mu mugendo gw’okugezebwa ne bava mu kkanisa ey’omusanvu eya Laodikiya ne bafuuka ey’omunaana, eya Firadelfiya.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Ku tteeka ery’Olw’ Sande erisooka, okuteekebwawo kw’ekifananyi kutandika, era kuggwera ku tteeka ery’Olw’ Sande erirambikiddwa mu Kubikkulirwa 13:11, olunyiriri olugerageranya entandikwa ya Amerika ey’Obumu ng’omwana gw’endiga n’enkomerero yaayo ng’ejjoka. Kkumi na ssatu ke kabonero k’obujeemu, era mu mbeera y’olunyiriri olwo, akabonero k’obujeemu—Amerika ey’Obumu eyogera ng’ejjoka—kye kabonero k’ekisolo; naye akabonero k’abo abalina akasikirizo ka Katonda ye ennamba kkumi n’emu. Kubikkulirwa 13:11 kiraga okwawula kw’abo abafuna akabonero k’ekisolo oba akasikirizo ka Katonda ku tteeka ery’Olw’ Sande, nga Amerika ey’Obumu eyogera ng’ejjoka.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Ekiseera eky’okugezesa eky’ekifaananyi ky’ensolo kirina obubonero obw’enjawulo obulaga okujja kwakyo, era ne bukifaananyiriza enkomerero yaakyo. Okuva e Nuuwa okutuuka ku Mbaga y’Amakondeere, Katonda tafuuka; bulijjo alangirira ekiseera eky’okugezesa nga tekinnatuuka. Obulangirizi bwe busangibwa mu kigambo kye eky’obunnabbi. Abadiventisi abasinga (nga nteebereza) tebamanyi nti waaliwo obuzingiza obubiri mu kuzikirizibwa kwa Yerusaalemi, newakubadde nti olunaku olw’okuzikirizibwa okwa nkomerero lwali olunaku olumu lw’omwaka lwe Nebukadduneeza yazikiriza Yerusaalemi ne Yeekaalu omulundi ogwasooka ogwa alpha. Bayinza okuba nga tebamanyi na nti obuzingiza bwatandikira ku mbaga entukuvu ne buggwa ku mbaga entukuvu, oba nti ekiseera ky’obuzingiza kyali emyaka esatu n’ekitundu. Bwe batamanyi ebyo, kirabika nga tekisoboka nti baliraba nti Yuliyo Keesa alaga entandikwa y’ekiseera eky’okugezesa eky’ekifaananyi ky’ensolo mu kufaananyizibwa kwakyo okutuukiridde ddala. Bwe njogera nti ‘kufaananyizibwa okutuukiridde’, ntegeeza okutuukirizibwa kwaakyo okw’enkomerero.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Ekiseera kye kimu kiyolekebwa okuva mu 1888 okutuuka ku etteeka erya Ssande, era nate okuva ku 9/11 okutuuka ku etteeka erya Ssande, naye okutuukirizibwa okutuukiridde kw’ekiseera ky’obunnabbi eky’okuteekebwawo ekifaananyi ky’ensolo, nga bwe kyakiikirirwa Constantine Omukulu mu kiseera kya 313 okutuuka ku 330, kitandikira mu bwapulezidenti bw’omukulembeze ow’omunaana okuva ku kiseera eky’enkomerero mu 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Okuva ku tteeka erya Sande erisooka, wabaawo ekiseera eky’okukemebwa ku Ssabbiiti ne Sande, ekibikkulwa mu kiseera ekiyimiririddwa emyaka musanvu gya Antiokoso. Emyaaka musanvu egy’olunyiriri olwa Antiokoso bwe gikubibwa emirundi mwenda egy’olunyiriri olwa Nero, kivaamu amakumi nkaaga mu ssatu; era mu mwaka amakumi nkaaga mu ssatu nga Kristo tannazaalibwa, Pompeyo yawamba ensi ey’ekitiibwa ng’okutuukiriza olunyiriri olw’ekkumi na mukaaga mu Danyeri essuula 11. Ku tteeka erya Sande bassekabaka mwenda balikkiriza Amerika nga kabaka omusinga w’abassekabaka kkumi abakkiriziganya okuwa obwakabaka bwabwe eri omwenzi ow’e Ttuulo, oyo n’alyoka akola obwenzi n’abassekabaka bonna ab’ensi yonna.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Nga bwe gikwatagana n’entegeka ey’obunnabbi ey’Enfumo y’Abawala Abakumi, obufumbo bw’Ekisolo n’Ennabbi w’Obulimba bwatuukirizibwa mu 1989, naye ku tteeka lya Sande obufumbo obwo bumalirizibwa. Ekifaananyizo ky’ebyafaayo ebyo kye kiseera ky’okusalirwa omusango kw’abalamu, ekyaatandika mu 2001, ku 9/11. Okuva awo okutuuka ku tteeka lya Sande, ekiseera eky’okukemebwa olw’ekifaananyi ky’ekisolo—ekyo kye kimu n’ekiseera ky’okuteekebwako akabonero ky’abo 144,000—okusala omusango kwe kuttuukirizibwa ku bantu ba Katonda ab’Endagaano, n’ettaka mwe baabeeredde, mu kutuukiriza obunnabbi bw’Endagaano eya Abulaamu. Mu kiseera ekyo Ekkanisa y’Abadiventisi b’Olunaku olw’Omusanvu ey’e Lawodikiya esalirwawo omusango, oluvannyuma ne basalirwa omusango abo abeeyita bawala. Bw’otyo, ensegu ya Baprotesitanti esalirwawo omusango; era esalirwa omusango mu kiseera mwe wasookera ddala okusalibwa omusango ekibiina ky’Abademokulaati eky’ensegu ey’Abarepubulikani okutuuka mu 2024, lwe kaakano okusala omusango kw’Abarepubulikani ab’ensegu ey’Abarepubulikani kuli mu nkola. Gavumenti esinziira ku Ssamateeka ye kisolo ekitwala ensengu ebbiri, era esalirwa omusango ku tteeka lya Sande.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Ekiseera okuva mu 1989 okutuuka ku Eteeka lya Ssande kiyimirirwa mu fractal okuva ku 9/11 okutuuka ku Eteeka lya Ssande, naye okutuukirizibwa okutuukirira okw’okuteekawo ekifaananyi ky’ekisolo kuli mu Pulezidenti ow’omunaana, ey’ava mu ba musanvu. Emyaka kkumi na musanvu gya Nero gye fractal ey’ebyafaayo okuva ku 9/11 okutuuka ku Eteeka lya Ssande. Emyaka kkumi na musanvu gya Antiochus kye kimu. Obufumbo bwa Reagan n’omukago ow’ekyama butuukirizibwa mu mukago ogw’omu lwatu mu mulembe gwa Pulezidenti ow’omunaana. Ekisooka mu bufumbo bwa Alpha ne Omega kyayolekebwa mu Patriot Act mu mwaka gwa 2001, lwe kyava amateeka g’Abangeleza ne gakyusibwa ne gafuulibwa amateeka ga Bwaroma. Obufumbo bw’Ekiragiro kya Milan bukakaasa entandikwa y’okutuukirizibwa okutuukirira okw’okuteekawo ekifaananyi ky’ekisolo. Entekateeka yaabwo esinziira ku ntekateeka y’obufumbo bw’abawala abawere ekkumi, era eraga obufumbo obw’obulimba obubaawo mu kiseera ky’obufumbo obutuufu.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Ekiseera ky’okugezesebwa eky’ekifaananyi ky’ensolo kiyimirira ‘okugezesa’ kwe tulina okuyitamu nga tetunnateekebwako ‘akabonero’. Ennyumba ya Katonda esalirwa omusango okusookera ddala, era mu tteeka lya Sande, abo abali ebweru w’ennyumba ya Katonda be basalirwa omusango. Ekiseera ky’okusalirwa omusango ow’enkomerero mu nnyumba ya Katonda, era oluvannyuma mu kibiina ekinene ennyo, kitandikira ku tteeka lya Sande eryasooka. Wanaabaawo tteeka lya Sande eryasooka mu United States erijja kumaka okutandika kw’okutuukirizibwa okutufu ddala era okw’enkomerero kw’ekiseera ky’okugezesebwa kw’ekifaananyi ky’ensolo, nga oluvannyuma kiggwerayo ku tteeka lya Sande erituukiriza Okubikkulirwa 13:11. Eryo tteeka lya Sande lye linaaba erya nkomerero mu ttaka ery’ekitiibwa. Tteeka lya Sande erya nkomerero mu ttaka ery’ekitiibwa lye tteeka lya Sande eryasooka mu nsi, nga limaka ekiseera ky’okugezesebwa kw’ekifaananyi ky’ensolo ery’ensi. Ekiseera ky’okugezesebwa eky’ensi kitandika ku tteeka lya Sande mu United States, nga bwe kyogerwa mu 13:11. United States bwe ‘eyogera’ ng’omusota ku tteeka lya Sande erijja mu bbanga ttono, okuva ku 12 okudda mu maaso mu essuula eyo biyimirira ekiseera ky’ensi eky’okugezesebwa eky’ekifaananyi ky’ensolo.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Olw’ensonga eno, kino kikulu nnyo okulaba: obunnabbi bwa Nero obw’emyaka ebikumi bibiri n’amakumi ataano, obuggwamu n’emyaka kkumi na musanvu egyatandika n’ekiragiro mu 313, oluvannyuma ne wabaawo etteeka eryasooka erya Ssande mu 321, era ne wabaawo okugabanyizibwa wakati w’Ebuvanjuba n’Ebugwanjuba mu 330. Emitendera esatu egy’olunyiriri lwa Nero gikwata ku kubonyaabonya, Nero nga akabonero k’okubonyaabonya, ate n’ekiseera ky’emyaka ebikumi bibiri n’amakumi ataano nga kiyimirira Ekkanisa eya Samuuna, eyaggwa mu 313 bwe yatuuka ekkanisa ey’okusalira wakati. Omutendera ogw’okusatu gulaga enkomerero y’obwakabaka; kale bwe gukozesebwa ku Amerika gumeerera etteeka erya Ssande n’enkyukakyuka okuva mu bwakabaka obw’omukaaga okutuuka ku bwa musanvu n’obwa munaana. Bwe gukozesebwa ku nsi yonna, akabonero ak’okusatu ke kuggwaawo kw’ekiseera ky’ekisa eky’abantu, era kino kyafaananyizibwa okuggwaawo kw’ekiseera ky’ekisa eky’Amerika ku ntandikwa y’ekiseera ky’okukezebwa kw’ensi ku kifaananyi ky’ensolo.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Kino lwaki Augustus Caesar, ey’okusatu ku bafuzi b’Abaloma bana abaleta Eteeka ery’Olunaku lwa Sande, erikiikirirwa akabonero k’omusalaba, nga bwe lyateekebwawo mu lunniriri lw’amakumi abiri mu bbiri, asobola okukiikirira omusalaba, newaakubadde nga agenda okugobererwa Tiberias, era naye akiikirira omusalaba. Ekiseera ky’omugezo ogw’ekifaananyi ky’ekisolo kye kigezo ky’ebbiri ekisooka kugeza ettaka, oluvannyuma ne nnyanja. Ettaka ye Amawanga Amagatte ga Amerika, ate ennyanja ye nsi yonna.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Ekigezo ky’ekifaananyi ky’ensolo kileeta okuddamu obubonero emirundi ebiri; we Alufa ey’akaseera eky’okubiri era ye Omega ey’akaseera eky’olubereberye. 321 ye yali etteeka lya Sande eryasooka mu byafaayo eby’obunnabbi, era mu myaka kkumi n’omusanvu egirambulula obudde bw’ekigezo ky’ekifaananyi ky’ensolo, 321 kye tteeka lya Sande eryasooka mu Amerika erituusa ku tteeka lya Sande erya Omega ery’obudde bw’ekigezo ky’ekifaananyi ky’ensolo mu ttaka ery’ekitiibwa. Naye 321 era lye tteeka lya Sande eryasooka eri ensi yonna, kwe kiva okubeera nti omwaka 321 ayimirira mu makkati ag’omutandikwa n’ag’omukomekero g’obudde bw’ekigezo ky’ekifaananyi ky’ensolo. 313 gwe ntandikwa, era entandikwa kye kiragiro ekifaananyiriza etteeka lya Sande. Emyaka kkumi n’omusanvu gya Nero girambulula ekiseera eky’amateeka ga Sande agenyuka okutuuka ku kuggalwa kw’ekiseera ky’ekisa ky’abantu.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Ekiragiro kifaaniriza etteeka erya Ssande erisooka erireeta okuggala kw’ekiseera eky’okugezesebwa. Pompey yawangula Yuda mu olunyiriri olw’ekkumi n’omukaaga ng’afaaniriza etteeka erya Ssande, era Julius Caesar n’ateekateeka Omukago gw’Abasatu ogusooka; newankubadde nga gwali omukago ogw’obusatu ogutali gwa mateeka, abannyonnyozi b’ebyafaayo bakikakasa nga gwe gwasooka. Okufaaniriza kwa Julius Caesar ku mukago ogw’obusatu ogw’etteeka erya Ssande kwafaaniriza Omukago gw’Abasatu ogw’obwannamateeka ogwa Augustus Caesar, ogwaddirwako Tiberias ku musaalaba. Abafuga ba Loma bana bonna bafaaniriza etteeka erya Ssande, era mu ngeri y’emu emitendera esatu egy’emyaka kkumi n’omusanvu gya Nero.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Պոմպեոսը համընկնում է 1989 թվականի հետ. Հուլիոսը համընկնում է տասնմեկերորդ համարի հետ, Օգոստոսը՝ տասնհինգերորդ համարի, իսկ Տիբերիասը՝ տասնվեցերորդ համարի հետ։ Համարներում ներկայացված Հուլիոսի պատմությունը ներառում է նրա ներխուժումը Եգիպտոս և Կլեոպատրան։ Պատմությունը կրկնվում է Մարկոս Անտոնիոսի միջոցով։ Մարկոս Անտոնիոսը Հուլիոս Կեսարի գլխավոր զորավարն էր այն ժամանակ, երբ Հուլիոսը սպանվեց քսաներեք դանակահարության վերքերով։ Քսաներեքը ներկայացնում է Կիրակնօրյա օրենքը, և Հուլիոսի մահը 23 վերքերով մի թագավորություն է, որ ավարտվում է Կիրակնօրյա օրենքով։ Այնուհետև Մարկոս Անտոնիոսը, Օգոստոս Կեսարը և Մարկոս Լեպիդասը կազմեցին առաջին պաշտոնական եռապետությունը՝ նրա մահը վրեժխնդիր լինելու համար։ Այդ եռակի իշխանություններից մեկը՝ Մարկոս Անտոնիոսը, պիտի կրկներ Հուլիոսի հանդիպումը Եգիպտոսի և Կլեոպատրայի հետ։
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Ka kibeere Yuliya oba Maka Antooni, bombi baali bubonero bwa Rooma, era Kireopaata yali bubonero bwa Misiri ne Bugereeki. Yali akiikirira obufuzi bw’Abagereeki mu Misiri, byombi nga bubonero bwa ggwejjiddwa; ate Yuliya ne Maka Antooni bo baali bubonero bwa ensolo. Nga omukazi mu nkolagana eyo, Kireopaata yali kkanisa, ekifuula Yuliya ne Maka Antooni obwakabaka. Kireopaata akiikirira omukazi eyawulwako emirundi ebiri ku baagalwa be ab’obwakabaka obwa Rooma; omulundi ogusooka mu 1798, ate ogwokubiri ku nkomerero y’ekiseera ky’okugezesebwa bwe atuuka ku nkomerero ye nga tewali amuyamba. Okuggwaawo kwe okusembayo kuli ku lutalo lw’e Akityamu mu mwaka 31 BC. Omuwanguzi mu lutalo lw’e Akityamu yali Agusito Kayisaali, bwe kityo tusanga nti Pompayi yafiira mu Misiri, Yuliya n’asisinkana ne Kireopaata mu Misiri, ekyo ne kiddibwamu mu byafaayo bya Maka Antooni, oluvannyuma Agusito Kayisaali n’akomya enkolagana eyo e Akityamu. Akityamu kyalaga etteeka lya Ssande, kubanga ku lutalo lw’e Akityamu we gyaggibwawo ekiziyiza eky’okusatu eri Rooma, era Rooma ey’obwakabaka obw’abakaafiiri n’etandika okufuga okumala emyaka ebikumi bisatu mu nkaaga, mu kutuukiriza kwa Danyeri 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey yatwala ebiziyizo ebisooka bibiri, era Augustus n’atwala ekiziyizo ekyasatu.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Era mu kimu ku byo ne muvawo akapembe akatono, ne kasukkirira mu bunene, eri Maserengeta, eri Buvanjuba, n’eri ensi ennungi. Danyeri 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompey ye 1989, akabonero akasooka kulaga amaanyi g’eby’obufuzi gasatu agagenda kuwangulwa Roma ey’emulembe guno nga ekiwundu kyayo ekikomerera eky’okufa kiwonyebwa. Bino bye Obumu bwa Sowiyeti, ne bukulirirwa Amerika Eyungedde wamu n’Amawanga Amagatte, nga kino kirabikira mu musitale 41 ogw’essuula 11 mu Danieri. Entalo z’obuyinza bw’Obwa Paapa za by’obufuzi era za by’eddiini, era mu ngeri ey’obunnabbi obuyinza obw’eddiini bwa Amerika Eyungedde bwawangulwa bwe yatuukizibwa okukwatagana okwama wansi wakati wa Reagan ne Paapa Yokaana Pawulo II. Ekigendererwa ky’Obwa Paapa kirimu obuzitizi busatu eby’obufuzi n’amaanyi agatatu ag’eddiini. Mu mwaka gwa 1989 omu ku maanyi g’eby’obufuzi asatu yakunkumulibwa; era obuPulotestanti—ekigambo nyini ekitegeeza okwemulugunya ku Roma—nakyo kyakunkumulibwa Pulezidenti wa Amerika Eyungedde mu byafaayo ebyo bimu. Amaanyi g’eby’obufuzi asatu ge gano: Obumu bwa Sowiyeti, Amerika Eyungedde n’Amawanga Amagatte; ate ebigendererwa eby’eddiini kuliko obuPulotestanti, wamu n’eddiini ez’enjawulo ez’omusota omukulu, zonna ezibalirwa nga esipiritizimu. Eddiini ssatu ezitambuliza ensi eri Alumagedoni ze zino: obuPulotestanti obukyamye, Obukatoliki n’esipiritizimu; era empaka z’omunda mu bwa Paapa wakati w’eby’enjigiriza ezikuuma ennono n’eby’enjigiriza eby’obugazi munda mu kkanisa yaabwe, wamu n’okwawukana okw’Obukatoliki obwa Oloosodoksi, kye kizitizi ky’eddiini; ate n’ebirala ebizitizi by’eddiini bibiri Obukatoliki bye bugenda kuwangula bye bino: obuPulotestanti obukyamye n’esipiritizimu. ObuPulotestanti bwakunkumulibwa mu mwaka gwa 1989.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Singa entalo ez’omunda mu Obukatoliki, nga bwe ziragibwa mu bunabbi bwa Kkatolika obw’enjawulo obuva mu bubaka bwa Fatima, ziyawulibwa okuva ku kaweefube okuwangula amaanyi g’eddini agali ebweru w’eddini eno, kale obuwanguzi bwa Obukatoliki bwa Alufa ku Abaprotestanti bwali omukago ogw’ekyama ne Reagan, ate n’obuwanguzi bwa Obukatoliki bwa Omega bwali omukago ogw’omu lwatu ogwa 2025. Entalo za Obukatoliki n’amakanisa g’Ab’Orutodoksi nazo ziragibwa okuva mu buwanguzi obwasooka mu 1989 okutuuka ku buwanguzi obw’enkomerero e Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompey akwataganizibwa ne 1989, era obuwanguzi bwe obubiri ku “ebuvanjuba n’ensi ennungi,” nga Danyeri bw’abyategeeza mu ssuula munaana, olunyiriri olw’omwenda, bukiikirira obuwanguzi obw’eby’omwoyo n’obwa poliitiki obw’Obwapapa ku eyali Ubumwe bwa Sovieti, era n’obuwanguzi obw’eby’omwoyo obukwataganirako ku nsi ey’ekitiibwa ey’abalangirira nti ba Pulotesitanti. Julius Caesar agenda kufiirwa e Rafiya, nga Antiokosi III bwe yafiirwa, era nga ne Zelenskyy bw’anaafiirwa. Julius y’ayogerwako mu nnyiriri kkumi na musanvu okutuuka ku kkumi n’enda, era oluvannyuma Augustus Caesar ayimirira ng’omuyimusa w’emisolo. Tiberias Caesar abadde afuga mu biro by’omusalaba, kale Tiberias ye etteeka ly’Olw’ Sande ery’olunyiriri kkumi na mukaaga.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Kino kikwatagana ne Augusto ne Panium ow’olunyiriri olwa kkumi n’ettaano, era n’olutalo lwa Raphia olw’olunyiriri olwa kkumi n’olumu ne Julius. Olutalo lwa Panium lwe lutalo lw’ensi yonna olw’okusatu olutandika katono nga tennatuuka ku Sunday law ey’olunyiriri olwa kkumi n’omukaaga, naye oluvannyuma ne lukyuka ne lufuuka olutalo lwa Actium. Panium yali lutalo lwa ku ttaka (Amerika) ate Actium yali lutalo lwa ku nnyanja (ensi yonna.) Augusto akiikirirwa ku Panium mu lunyiriri lw’abafuzi Abalumi abana, era ye yali omukulembeze omutuufu ku Actium. Ku Panium Antiochus yakolagana ne Misiri, eyali eri mu mukago ne Rooma, ate ku Actium Augusto yakolagana ne Misiri (Cleopatra) eyali eri mu mukago ne Rooma (Marc Antony). Kino kitegeeza nti Pompey akiikirira olunyiriri olwa amakumi ana okutuuka ku 1989 era Tiberias akiikirira Sunday law ey’olunyiriri olwa amakumi ana mu lumu. Julius Caesar yatuuka mu 2014 olutalo lw’e Ukraine bwe lwatandika nga bwe lwakabonero ku lutalo lwa Raphia mu 217 BC.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Kino kiraga nti ekitundu okuva ku lunyiriri olw’ekkumi n’omusanvu okutuuka olwa makumi abiri mu bbiri kitandika mu 1989 era kimalira ku tteeka lya Sande, era bwe kityo kye ebyafaayo ebikwatagana n’ “ebyafaayo ebyakwekebwa” eby’olunyiriri olw’amakumi ana. Era olunyiriri lw’obunnabbi lw’Abamakabeeyi lukwatagana n’ “ebyafaayo ebyo ebyakwekebwa” bennyini. Olunyiriri lw’abafuzi ba Roma lulambulula Roma ya mulembe guno, ensolo ey’Okubikkulirwa omutwe ogw’ekkumi na mukaaga, era olunyiriri lw’Abamakabeeyi luyogera ku nsi ey’ekitiibwa, nnabbi w’obulimba w’Okubikkulirwa omutwe ogw’ekkumi na mukaaga. Olunyiriri lw’entalo ssatu lulambulula obuwanguzi ku kabaka w’amaserengeta, omusota w’Okubikkulirwa omutwe ogw’ekkumi na mukaaga.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Emisitali esatu egyo giyimiririra obuyinza busatu obukulembera ensi okugitwala e Alamagidoni; era mu luyiriri lw’amakumi ana balagibwa nga: kabaka w’amaserengeta, ye ejjoka; kabaka w’amambuka, ye ensolo; ate amagaali, abasajja b’ebibugu n’ebyombo, bye nnabbi w’obulimba. Emisitali esatu okuva mu luyiriri kkumi okutuuka mu luyiriri amakumi abiri mu ssatu giyimiririra obuyinza busatu mu byafaayo ebikwekeddwa eby’olunyiriri lw’amakumi ana, nga si kirala na kitono, wabula kulabirirwa okugenda mu maaso kw’ensonga ssatu ezayimirirwa mu byafaayo ebikkuliddwa eby’olunyiriri lw’amakumi ana.
Verse One
Olunyiriri Olusooka
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Olunyiriri olusooka okutuuka ku lw’okuna lulaga “ekiseera eky’enkomerero” mu 1989, era ne lulondoola aba Pulezidenti munaana ba Amerika okuva ku ntandikwa eyo, ne luggwa ku Pulezidenti ow’omunaana, ow’enkomerero era asukkiridde nnyo mu bugagga. Mu lunyiriri olw’okuna oyo kabaka afuuka Kabaka w’ensi yonna, ng’akiikirirwa Aleksanda Omukulu, Kabaka Akabu, abakabaka kkumi ab’omu Okubikkulirwa essuula ey’ekkuminamusanvu, ebika kkumi eby’omu Zabbuli essuula kinaana mu ssatu, n’amawanga kkumi agateekebwawo ng’ekifaananyi ky’ensi yonna mu ntandikwa ddala y’endagaano ya Katonda ne Abaramu mu Olubereberye 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Olunyiriri olusooka okutuuka ku lw’okuna luyimirira ebyafaayo okuva mu 1989 okutuusa ku kwegatta okw’obusatu ku tteeka lya Ssande mu olunyiriri olw’ana mu emu; era, olw’ensonga eyo, luggatana n’abafuga ba Loma bana, n’olunyiriri lw’Abamakkabeeyi, n’entalo essatu ez’olunyiriri olw’ekkumi okutuuka ku lw’ekkumi n’ettaano, ez’awamu ze ziteekawo ebyafaayo ebyakwekebwa eby’olunyiriri olw’ana.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Ennyiriri 5 okutuuka ku 9 ziteekawo omugereka gw’obunnabbi oguyimiriza mu butuukirivu ebyafaayo okuva mu 538 okutuuka mu 1798, era ziwa okulambika kw’ebyafaayo n’okw’obunnabbi okutegeereza obukulu bw’ekiseera ky’enkomerero mu olunyiriri 40. Okulambika okwo kulaga olunyiriri 10 ng’okuddiza mu kabi olw’ebyafaayo eby’ennyiriri 5–9, era bwe kityo kulambulula amagezi agakwata ku 1989. Kino kitegeeza nti ennyiriri 1 okutuuka ku 23 eza Danyeri 11 ziyimirira emigereka etaano egy’obunnabbi egy’ekwatagana n’ebyafaayo ebikwekese eby’olunyiriri 40. Ennyiriri ennya ezisooka zikwata ku Trump, Pulezidenti ow’omunaana, era ava mu basanvu, eyasalirwa edda okuba kabaka wa bakabaka kkumi mu bwakabaka obw’omusanvu obw’Okubikkulirwa 17.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Emitundu 5 okutuuka ku 10 biraga ebyafaayo ebyatuusa ku 1798 era ne byeyongera okutuusa ku 1989, nga bino bye byafaayo by’omutundu ogw’amakumi ana. Emitundu 10 okutuuka ku 15 biraga ebyafaayo by’entalo ssatu ez’okulwa ku lw’abalala, ezatandika mu 1989, ey’okubiri n’etandika mu 2014, ne mu 2015 pulezidenti asinga obugagga n’ayimirira. Pulezidenti oyo asinga obugagga yattibwa mu 2020, era mu 2022 olutalo lwa Rafiya ne lweyongera okunyuka, ate mu 2024 pulezidenti oyo asinga obugagga n’akomawo, era mu 2025 omutwe gw’ensolo ne omutwe gw’ekifaananyi ky’ensolo bombi baayingizibwa mu buyinza.
We will continue these things in the next article.
Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.