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# The Book of Daniel - Number One-Hundred and Twenty-Three

Ekitabo kya Danyeri - Ennamba ekikumi mu amakumi abiri mu ssatu

Unveiling the Prophetic Significance of Daniel 11:40

Okubikkula amakulu g’obunnabbi agali mu Danyeri 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Mu Danyeri essuula kkumi n’emu, ekitundu eky’amakumi ana kye kimu ku bitundu eby’amaanyi ennyo mu Kigambo kya Katonda, nga bwe kiri ne Danyeri essuula munaana, ekitundu eky’ekkumi n’ennya. Ekitundu eky’amakumi ana kiyimiririrwa Omugga Hidekeri, era Omugga Ulayi ayimirira Danyeri essuula munaana, ekitundu eky’ekkumi n’ennya.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Olunyiriri amakumi ana litandika n’ebigambo nti, “era mu kiseera eky’enkomerero,” bityo ne liraga bulambulukufu nti entandikwa y’olunyiriri luno ye 1798. Ebigambo amakumi ataano mu emu eby’olunyiriri byaggulwawo mu 1989, bwe byategeerekebwa nga biraga okuggwaawo kwa Soviet Union mu kiseera ekyo. Ebigambo ebyo amakumi ataano mu emu mu lunyiriri eryo, biyimiririra byombi ekiseera eky’enkomerero mu 1798, era n’ekirala ekiseera eky’enkomerero mu 1989. Alufa ne Omega yateeka omukono gwe ku lunyiriri eryo eri bonna abagala okulaba n’okuwulira. Ekiseera eky’enkomerero ku ntambula z’omulayika asooka n’omulayika ow’okusatu zombi kiyimiririddwa mu lunyiriri olwo olumu.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Olunyiriri oluddako lulambulula ekiseera lwe Obwa Paapa, oluyimiriziddwa ng’kabaka w’amambuka, lw’awangulira Amerika, eyimirizibwa ng’ettaka ery’ekitiibwa, mu kiseera ky’etteeka lya Sande erigenda okujja amangu mu Amerika. Kyokka, newankubadde ebigambo by’olunyiriri amakumi ana biraga ekiseera eky’enkomerero mu 1798 ng’okutandika, era n’ekiseera eky’enkomerero mu 1989 ng’enkomerero, amazima ge gali nti ebyafaayo eby’obunnabbi ebyayimiriziddwa mu lunyiriri amakumi ana tebikkakkana okutuusa ku lunyiriri amakumi ana mu emu, lwe kabaka w’amambuka awangulira ettaka ery’ekitiibwa. Kino kitegeeza nti ebyafaayo okuva ku kugwa kwa Soviet Union mu 1989 okutuusa ku tteeka lya Sande erigenda okujja amangu, nga liri mu lunyiriri amakumi ana mu emu, biyimirira ebyafaayo bya Amerika okuva ku Pulezidenti Ronald Reagan okutuusa ku tteeka lya Sande erigenda okujja amangu. Ebyafaayo ebyo birimu nga 11 Ssebutemba 2001, ne bigenda mu maaso okutuuka ku ssaawa y’ekkankano eddene ly’ensi mu Okubikkulirwa essuula ekkumi n’emu.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Bwe olunyiriri olwo lwasooka okubikkulibwa, waaliwo abawakanya amazima agagamba nti "okugamba kwa Pippenger nti olunyiriri luno luyimirira ebyafaayo okuva mu 1798 okutuuka ku tteeka lya Ssande, kyali kyoogera eky'obusirusiru, kubanga enyiriri mu Bayibuli teziwoogera ku biseera biwanvu bityo mu byafaayo." Tetwalowoozanga ku nsonga y'okubeerawo okkomo ku kiseera ekisobola okusangibwa mu linyiriri limu, naye twajjukira mangu nti Okubikkulirwa essuula kkumi na ssatu, olunyiriri olw'ekkumi n'emu, lulambulula ebyo bimu ddala, era lukikola mu linyiriri limu. Ebyafaayo by'ekisolo ekyava mu nsi byatandika mu 1798, era okwogera kw'ekisolo ekyava mu nsi ng'ekiyoka, kutuukirizibwa ku tteeka lya Ssande erijja mangu.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> Era bwe obwa Paapa bwaggyibwako amaanyi ne busindikirizibwa okukomya okubonyaabonya, Yokaana yalaba amaanyi amapya nga gayimuka okuddamu eddoboozi ly'omusota, era ne gatambuza omulimu ogumu ogw'obukambwe n'oguvumisa Katonda. Amaanyi ago, ag'enkomerero ag'anaatabaala n'ekkanisa n'amateeka ga Katonda, gaalabisibwa mu kifaananyi ky'ensolo erina empondo nga eza mwana w'endiga. Obubonero bw'Emirembe, Novemba 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Singa omuntu yetaaga okubeera mu ngeri ey’obukugu, olunyiriri amakumi ana lukwata ku byafaayo bya 1798 okutuuka ku linyiriri amakumi ana mu emu; era mu linyiriri amakumi ana mu emu etteeka lya Sande limanyibwa, bwe kityo si nga bwe kiba mu linyiriri olumu mu Okubikkulirwa essuula kkumi na ssatu. Mu butuufu, olunyiriri amakumi ana lwatono katono kubanga etteeka lya Sande liri mu linyiriri elidirira, ate mu Okubikkulirwa essuula kkumi na ssatu okuva mu 1798 okutuuka ku tteeka lya Sande kuli mu linyiriri limu. Mukyala White atutegeeza nti “omulongo gumu gw’obunnabbi” oguli mu kitabo kya Danyeri gukwatibwawo mu kitabo ky’Okubikkulirwa, era mu Okubikkulirwa essuula kkumi na ssatu, olunyiriri kkumi n’emu, gukwatagana ddala n’olunyiriri amakumi ana, bw’osalawo okukozesa enkola ya “olunyiriri ku linyiriri.”

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Bw’oba okozesa enkola ya “olunyiriri ku linyiriri”, osanga nti olunyiriri lwa amakumi ana luyimirira ekisolo ekyava mu nsi eky’Okubikkulirwa 13 (Amerika Ez’Obumu), era mu linyiriri eryo ekya amakumi ana kiyimirizibwa ng’“amagaali g’olutalo, ebyombo n’abagoba embalaasi,” ne kikyuka okuva mu kisolo ng’endiga ekirina empondo bbiri mu 1798 okufuuka ekisolo ekogera nga omusota mu kiseera eky’etteeka lya Ssande ekirya okutuuka amangu, era nga n’ekisolo ekifaanana ng’endiga kirina empondo bbiri.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Olunyiriri 40 era luyimirira emyaka 70 egy'ekifaananyi omukazi omwenzi ow'e Ttuulo bwe yeerabirwa, kubanga emyaka 70 egy'ekifaananyi giri ng'ennaku za kabaka omu, era kabaka ayimirira obwakabaka. Nga tusingira ku Lunyiriri 40, era ne ku layini y'Essuula 13 ey'Okubikkulirwa, obwakabaka obw'obunnabbi bwa Bayibuli obufuga okumala emyaka 70 egy'ekifaananyi egy'Essuula 23 eya Isaaya ye ensolo eva mu nsi, erina empondo bbiri ez'amaanyi. Ensolo eva mu nsi etandika n'empondo bbiri ez'amaanyi eziraga "Republicanism" ne "Protestantism", naye nga ebyafaayo by'Olunyiriri 40 bikka kumpi n'okutuukirira mu Lunyiriri 41, amaanyi gaagyo amabiri ag'obunnabbi ne gamanyibwa nga "ebyombo" (amaanyi g'eby'enfuna), ne "amagaali n'abeebagala embalaasi" (amaanyi g'amasirikale).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Mu myaka ensanvu egy’ekifaananyi egya Isaaya omutundu amakumi abiri mu ssatu, omwenzi w’e Ttuulo—eyogerwako mu lunyiriri amakumi ana ng’Kabaka w’Obukiikakkono—aba awerabiddwa. Naye ku nkomerero y’emiaka ensanvu egy’ekifaananyi aliddamu okukola obwenzi n’abakabaka b’ensi, nga bwe byakolebwa mu byafaayo ebyaatambulira okutuuka ku kugwa kwa Soviet Union, nga bonna abannabyafaayo bakakasa nti Pulezidenti Reagan yateekateeka omukago ogw’ekyama n’Antikulisito ow’obunabbi bwa Baibuli olw’ekigendererwa eky’okuzikiriza Soviet Union. Mu kiseera ekyatambulira okutuuka mu 1989, Reagan yali amaze okutandika enkolagana ey’ekyama enkyamu n’“omuntu w’obujeemu”, n’olwekyo abayimbi ba Nebukadduneeza ne batandika okutendeka oluyimba lwe omwenzi eyali awerabiddwa yali atandise okuyimba. Obuweereza obutabangawo mu nsi yonna bwa John Paull II, mu byafaayo ebyo bennyini, kyali entandikwa y’‘oluyimba n’okuzina’ olwaleetera ‘ensi yonna’ ‘okwewuunya ng’egoberera ekisolo’.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Olunyiriri amakumi ana era luyamiririra ebyafaayo by’Obwadiventisi obwa Laodikiya, ebyatandika mu 1798 nga Sadiisi; abo abaali mu Sadiisi ne bakkiriza omusana ogwabikkulibwa, era oluvannyuma ekibiina kya Firadefiya ne kivayo mu Sadiisi. Ekibiina kya Firadefiya bwe kyaagaana omusana ogwa 1856, ne kiva mu kuba ekibiina ne kifuuka ekkanisa ya Laodikiya mu 1863. N’olwekyo ekkanisa eyo erisuulibwa okuva mu kamwa ka Mukama mu lunyiriri amakumi ana mu emu, olwo lwe tteeka lya Sande erigenda okutuuka amangu. Olunyiriri amakumi ana luyamiririra si ebyafaayo bya Amerika byokka, naye era n’ebyafaayo by’Obwadiventisi obwa Laodikiya.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

ObuAdiventisimu bwa Laodikeya bwaweebwa omusana ogw’Obwakatonda oguli mu Kigambo kya Katonda ng’eky’okwesigamirako n’amaanyi gaakyo, era Gavumenti ya United States yaweebwa omusana ogw’Obwakatonda oguli mu Ssemateeka gwa United States ng’eky’okwesigamirako n’amaanyi gaayo. Byombi byatandika mu ngeri ey’obunnabbi nga enyaale mu 1798, era ku nkomerero y’emyaka ensanvu egy’ekyifananyi, enyaale eya Republican eyagwamu eddiini n’enyaale eya Protestant eyagwamu eddiini zijja okwegatta zibeere enyaale emu era zijja okwogera ng’omusota.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Ennyanga bbiri ez’olunyiriri lwa amakumi ana ze gavumenti n’ekkanisa eyalondedwa; ziyimirira emirongo ebiri gy’obunnabbi egigendera wamu, kubanga ziragibwa ng’enyanga bbiri ku nsolo emu. Wonna we gendayo ensolo, ennyanga ezo ebbiri nazo zigenda, era zikikola mu byafaayo eby’obunnabbi eby’emu. Ennyanga ey’obw’eBaprotesitanti erina obutonde obw’obunnabbi obw’emirundi ebiri obuyimiririrwa Laodicea ne Philadelphia. Ennyanga ey’oburepulikanisimu nayo erina obutonde obw’obunnabbi obw’emirundi ebiri obuyimiririrwa ebibiina by’ebyobufuzi ebya Republican ne Democratic. Eky’okubiri mu buli nnyanga mu butonde bwayo obw’emirundi ebiri kijja oluvannyuma era kikula ne kiba kya waggulu okusinga, ng’okugamba kwa Danyeri essuula munaana.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Awo ne nnyimusa amaaso gange, ne ndaba; era, laba, mu maaso g’omugga waaliwo endiga ey’ennume eyalina enyanga bbiri; era enyanga ezo zombi zaali empanvu; naye emu yali empanvu okusinga endala, era eyali empanvu ennyo yavaayo oluvannyuma. Danyeri 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Ebiranga ebibiri bya buli kisanga biragibwa mu byafaayo bya Kristo nga byeyoleka mu Basadusayiyo ne Bafalisayo, bye mu kisanga kya Republican bifaananyizibwa n’oliberaalizimu (okuwagira obuddu, demokulaasi, woke-ism ne globalizimu), n’okonserveetizimu (okulwanyisa obuddu, repubulika esinziira ku Ssemateeka, abakwatirira ennono, MAGA). Ebiranga ebibiri eby’ekisanga kya Protesitanti bifaananyizibwa ne Firadefiya ne Layodikiya. Tewali kufaanana kwenkana wakati w’engeri amasanga gombi gy’afaananyizibwamu ng’akabonero ak’obubili, kubanga newaakubadde oliberaalizimu ogw’okweyongera (progressive) newaakubadde okonserveetizimu ogwa MAGA tebijja kuva ku ludda olutufu ku nsonga y’etteeka ly’Olunaku lwa Sande, kubanga Abafalisayo n’Abasadusayiyo baagattikira ku musaalaba; naye ku tteeka ly’Olunaku lwa Sande erijja mu banga ttono, eryaakafananyizibwa omusaalaba, Layodikiya asuulibwa okuva mu kamwa kya Mukama, ate ekisanga kya Firadefiya kisitulibwa okuba ng’ekibendera. Wabula obubili bw’amasanga gombi bulagirwa mu mpaka z’eby’eddiini wakati w’Abafalisayo n’Abasadusayiyo, era omubaka eri Ab’amawanga (Paulo), mu byafaayo bya Kristo, yali Omufalisayo w’Abafalisayo.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Enkola y’enkuba ey’oluvannyuma, nga ye ‘olunyiriri ku lunyiriri’, eleeta omusana omunene mu kyawandiikibwa eky’ennamba amakumi ana bw’ekozesebwa. Okubikkulirwa essuula bbiri okutuuka ku kkumi n’omunaana, byonna bikwatagana n’ekyawandiikibwa eky’ennamba amakumi ana. Obujulizi bwa Isaaya essuula amakumi abiri mu ssatu obw’omwenzi wa Ttuulo bukwatagana n’ekyawandiikibwa ekyo. Kya mazima nti waliwo ebitundu ebirala bingi ebisaanidde okutteekebwa waggulu ku kyawandiikibwa eky’ennamba amakumi ana, naye ekisinga obukulu mu kukozesa kwa ‘olunyiriri ku lunyiriri’ okw’ekyawandiikibwa kino kwe kyawandiikibwa kino yennyini.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Mu kitundu ekya 40, ekiseera eky’enkomerero kya 1798 n’ekiseera eky’enkomerero kya 1989 byombi biteekeddwawo. Kino kiragira omuyigirize w’eby’obunnabbi okussa ekiseera eky’enkomerero eky’1798 waggulu ku kiseera eky’enkomerero eky’1989. Bwe kiba kikoleeddwa, ebyafaayo eby’ekitundu ekya 40 bivaamu ennyiriri bbiri ezitandikira zombi mu 1798 ne ziyitirira okutuuka ku etteeka erya Ssande erigenda okujja mu bwangu ery’ekitundu ekya 41. Ennyiriri etandikira mu 1798 erambula obubaka obw’omunda bw’abantu ba Katonda ab’ennaku ez’enkomerero, ate ennyiriri etandikira mu 1989 erambula obubaka obw’ebweru bw’abantu ba Katonda ab’ennaku ez’enkomerero mu byafaayo ebyo bimu. Noolwekyo ekitundu ekya 40 kirina mu kyo ekifaananyi ekiraga obukolagana obw’obunnabbi obw’omunda n’obw’ebweru, bwe bumu obuli mu makanisa musanvu n’emisiba musanvu mu kitabo ky’Okubikkulirwa. Era kino eky’obunnabbi kiweereddwayo mu kitundu kimu, ekigatta bigambo 51!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Abagoberezi ba Miller baategeera obubaka obw’omunda n’obw’ebweru obw’amakkanisa omusanvu n’ebisiba omusanvu, era baategeera nti n’amakondeere omusanvu gaayimirira olunyiriri olw’okusatu lw’amazima olwali ekitundu eky’ebyafaayo ebyayolebwamu mu makkanisa omusanvu n’ebisiba omusanvu. Amakondeere, nga Miller bw’agamba, byali “ebibonerezo eby’enjawulo” ebyaleetebwa ku Roma. Abagoberezi ba Miller baategeera nti ebibonerezo bya Katonda ebyayolebwamu amakondeere omusanvu byali bikwatagana n’ebyafaayo by’amakkanisa omusanvu n’ebyafaayo eby’enkaliriza eby’ebisiba omusanvu.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Olunyiriri olw’amakumi ana lulimu ebyafaayo bya nga 11 Sebutemba 2001, era bw’atyo mu linyiriri eryo olunyiriri lw’obunnabbi lw’amakondeere musanvu n’alwo lukkana. Malayika asooka yajja mu 1798, okulangirira okuggulwawo kw’omusango mu 1844. Omusango ogwo gweyawulamu emitundu ebiri: ogw’okunoonyereza n’ogw’okussa mu nkola. Ebyafaayo by’olunyiriri olw’amakumi ana bye byafaayo by’omusango ogw’okunoonyereza, ate ebyafaayo okuva ku linyiriri olw’amakumi ana mu emu okweyongera okutuusa lwe Mikaeri ayimirira era ebikolimo musanvu eby’enkomerero ne bifukibwa, bye byafaayo by’omusango ogw’okussa mu nkola.

The executive judgment begins when the United States speaks as a dragon.

Okutuukiriza omusango kutandika lwe Amerika eyogera ng’ejjoka.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> "Ennyanga eziri ng’ez’omwana gw’endiga n’eddoboozi ly’edragoni eby’omu kabonero bino biraga obutakkanya obw’amaanyi wakati w’ebyo bye ligamba n’enkola y’eggwanga erikiikirirwa bw’atyo. ‘Okwogera’ kw’eggwanga kulabikira mu bikolwa by’obuyinza bwalyo obw’okuteekawo amateeka n’obw’eby’obulamuzi. Bwe kinaakola bw’atyo kijja kulabisa nti si mazima emisingi egy’eddembe n’emirembe bye kyayoleka ng’emisingi gy’enkola yaakyo. Obunnabbi obugamba nti gunaayogera ‘ng’edragoni’ era gunaakozesa ‘obuyinza bwonna obw’ekisolo ekyasooka’ bulaga bulambulukufu okulakulana kw’omwoyo ogw’obutagumiikiriza n’okuyigganya, ogwalabikira mu mawanga agakiikirirwa edragoni n’ekisolo ekifaanana engo. Ate ekigambo nti ekisolo eky’ennyanga bbiri ‘kireetera ensi n’abo abagirimu okusinza ekisolo ekyasooka’ kiraga nti obuyinza bw’eggwanga lino bujja okukozesebwa mu kusindikiriza okukuuma ekiragiro ekimu, ekijja kubeera ng’ekikolwa eky’okussa ekitiibwa eri Obwa Paapa." The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Bwe "Amawanga Amagatte g’Amerika" "gayogera," era ne gakaka etteeka lya Ssande erijja mangu, "eddobozi ery'okubiri" ery’omu Okubikkulirwa omutwe ogw’ekkumi n’omunaana "liyogera," nga liyita abasajja n’abakazi bavemu mu Babulooni.

> And I heard another voice from heaven, saying, 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. Revelation 18:4–6.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumusasule nga bwe yabasasula, era mumuwe emirundi ebiri ng’emirimu gye bwe giri; mu kikopo kye yajjuza, mujjuze eri ye emirundi ebiri. Okubikkulirwa 18:4-6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Mu lunyiriri amakumi ana mu emu, nga Amerika eyogera, abo abakyali mu mwegatte ogw’obusatu ogwa Babulooni ya mulembe guno bayitibwa okuvaayo nga “eddoboozi ery’okubiri” ery’Okubikkulirwa essuula ey’ekkumi n’omunaana liyogera. Abo abayitibwa okuvaayo olwo, mu lunyiriri amakumi ana mu emu balagiddwa nga “Edomu, Mowaabu n’omukulu w’abaana ba Amoni.” Mu lunyiriri olwo, abo abaalagirwa mu kabonero ak’obusatu aka Babulooni ya mulembe guno bava mu mukono gwa kabaka w’obukiikaddyo (obupapa). Ekkigambo ky’Olwebbulaniya “okupunyuka” kitegeeza “okupunyuka olw’okutereera,” era amakulu agaakirimu galaga nti okwo okupunyuka kuba kuva mu kintu ekyali kibakutte mu buddu nga tekinnabaawo okupunyuka.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Era anayingira mu nsi ey’ekitiibwa, era amawanga mangi ganagwawo; naye bano banaawonawo mu mukono gwe, Edomu, ne Mowaabu, n’abakulu b’abaana ba Amoni. Era anagolola omukono gwe ku mawanga; n’ensi ya Misiri teenaawonawo. Danyeri 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Mu lunnyiriri lwa 42, obwa Papa (kabaka ow’Obukiikakkono) buwangula ekiziyirizo eky’eby’ettaka eky’okusatu nga buwamba Misiri, kye kifaananyi kya Amawanga Amagatte, nga bwe kiragibwa ku lunaku lw’amazaalibwa ga Kerode, lwe yagwa mu muzina ogw’obulimba ogwa Saloomi (Amerika), muwala wa Kerodiya (obwa Papa). Kino kiraga ekiseera Amawanga Amagatte (“bassekabaka kkumi” ab’Okubikkulirwa ekkumi n’omusanvu) lwe bakaanya okuwa obwakabaka bwabwe eri ekisolo okumala essaawa emu. Essaawa emu ye essaawa ey’Okubikkulirwa kkumi n’emu ey’ “kikankano ekinene”, era n’ “essaawa” lwe omwenzi wa Babulooni asalirwa omusango. Mu lunnyiriri lwa 42, Misiri (Amawanga Amagatte), “tegya kuwona.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Ekigambo eky’Olwebbulaniya ekivvuunuddwa nga “okubaluka” mu olunyiriri 42 kyawukana ku kigambo ky’Olwebbulaniya ekiri mu olunyiriri 41. Mu olunyiriri 42 ekigambo “okubaluka” kitegeeza “obutafuna kununulibwa,” naye olunyiriri 41 kiraga ebbanga eriri mu maaso w’etteeka lya Sande ery’egenda okutuuka mangu nga abo baabadde bakwataganye n’Obwapaapa, ne babaluka ng’omu buseerera. Nga tonnatuuka ku ssaawa y’akatyabaga k’etteeka lya Sande, abo abali mu kweggatta ne Babulooni wa leero baabadde bakkiriza endowooza ey’omusitaani nti Sande ye lunaku lwa Katonda olw’okusinza. Bwe kiba nti akabonero k’ensolo kakkamizibwa okuteekebwa mu nkola, omuntu asobola okukakkiriza olw’ensonga yonna gy’aba alina, oba n’akikkiriza ddala nti bwe kityo. Okukikkiriza ddala kwe kufuna akabonero ku maaso g’omutwe, ate okukikkiriza kyokka kwe kufuna akabonero ku mukono gwo.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Abo abasimattuka okuva mu mukono gw’obuyinza bwa Papa mu kiseera ky’etteeka lya Sande, bagaana endowooza eya Setaani nti olunaku lwa Katonda olw’okusinza lye lunaku lw’enjuba, mu kiseera kennyini nga Amerika Amagatte ne Mawanga Amagatte beekwataganya n’omumalaaya wa Roma, obuyinza bwa Papa, Kabaka w’Obukiikakkono.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Abaprotestanti b’Amerika bajja kuba ab’olubereberye okugolola emikono gyabwe ne basomoka ekibawawula okukwata ku mukono gw’Obw’emizimu; bajja ne bayita ku kinnya ekinnene okukwatagana mu mikono n’obuyinza bwa Rumi; era wansi w’amaanyi g’okwegatta kuno okutatu, eggwanga lino lijja okugoberera mu bigere bya Rumi mu kulinnyirira obuyinza bw’omutima.” Empaka Enkulu, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Kikulu okutwalira ddala akaseera okulaga entegeka y’ennyiriri mukaaga ezisembayo ez’Essuula 11 mu kitabo kya Danyeri, nga tugenda mu maaso mu kukebera ku nnyiriri amakumi ana. Kabaka w’Obukiikakkono, gwe Loma ey’omulembe guno, awangula ebizitizi bisatu eby’eby’ettaka okutuuzibwa ku nnamulondo y’ensi. Loma ey’obupagani yawangula ebizitizi bisatu eby’eby’ettaka, nga bwe yakola ne Loma ey’obupapaali; noolwekyo Loma ey’omulembe guno ewangula kabaka w’Obukiikaddyo (Sovyeti ey’edda) mu nnyiriri amakumi ana, oluvannyuma n’awangula ettaka ery’ekitiibwa (Amerika) mu nnyiriri amakumi ana mu gumu, ate ne Misiri (Amawanga Amagatte) mu nnyiriri amakumi ana mu bbiri n’amakumi ana mu ssatu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Naye nga bwe kiragibwa mu kigambo ekyasooka ekyava eri Sister White, Amerika egatta emikono n’obwa Paapa n’Ekitongole ky’Amawanga Amagatte mu kiseera kye kimu. Okwegatta okusatu okw’eddiragoni, ekisolo ne nnabbi ow’obulimba kutuukirizibwa ku tteeka lya Sande eririmu okuleetebwa mangu, newankubadde Danyeri essuula kkumi n’emu, ebitundu amakumi ana mu emu okutuuka ku amakumi ana mu ssatu, biraga okuwangula okubeerawo mu kiseera kye kimu nga biweereddwa mu nteekateeka ey’okuddirira. Enteekateeka eyo eyalabikiddwa eraga entambuliro y’ebintu, naye byonna bituukirizibwa ku tteeka lya Sande eririmu okuleetebwa mangu.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Mu kiseera ekyo “eddoboozi ery’okubiri” ery’Okubikkulirwa essuula ey’ekkumi n’omunaana “liyogera,” ddala awo we “Amerika” “eyogera.” Katonda ayogera mu kifo ne mu kiseera Setaani gy’ayogera. Mu olunyiriri lw’amakumi ana mu nnya, amawulire agava ebuvanjuba n’obukiikakkono gatabangukiriza kabaka w’obukiikakkono, era okuyiwa omusaayi okungi okw’enkomerero okw’eky’obwa Papa kutandikibwa. Olunyiriri lw’amakumi ana mu nnya, nga bwe kiri mu olunyiriri lw’amakumi ana mu bbiri n’olw’amakumi ana mu ssatu, litandikira mu olunyiriri lw’amakumi ana mu emu, bwe malaika ow’amaanyi ow’Okubikkulirwa essuula ey’ekkumi n’omunaana atandika okuyita ekisibo kye ekirala okubavayo mu Babulooni.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Obubaka bw’aleetawo ye bubaka obulambulula Obusiraamu obw’akabi ak’okusatu nga kikozesebwa kye eky’okusala omusango, era obulambulula n’okubonerezebwa kw’omukazi omwenzi owa Babulooni. Obusiraamu bukiikirirwa nga "amawulire ag’Obuvanjuba", ate obwa Papa (kabaka ow’obukiikakkono ow’obulimba) bukiikirirwa nga "amawulire ag’Obukiikakkono". Danyeri 11:40 alambulula omusango ogw’okunoonyereza, ate 11:41–45 alambulula omusango ogw’okutuukirizibwa.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Tujja kweyongera okwekenneenya olunyiriri olw’amakumi ana mu Danyeri omutwe ogw’ekkumin’emu mu kiwandiiko ekiddako.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> "Ku mulundi gumu, bwe nnali mu Kibuga New York, mu kiseera ky’ekiro nnayitibwa okulaba ebizimbe nga byeyimusa ssitowa ku ssitowa nga byeyongerayo eri eggulu. Ebizimbe bino byali birangiriddwa nti tebikwatibwa muliro, era byazimbibwa okutumbula ekitiibwa ky’abannyini byo n’abazimbi baabyo. Waggulu era nate waggulu ebizimbe bino byeyongera okweyimusa, era mu byo mwakozesebwa ebintu eby’omuwendo omusinga. Abo abaalina ebizimbe bino tebaali beebuuzaganya nti: ‘Tuyinza tutya okugulumiza Katonda mu ngeri esinga obulungi?’ Mukama teyali mu birowoozo byabwe."

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Naalowooza nti: 'Ayi, singa abo abateekaamu obugagga bwabwe bwe batyo bayinza okulaba ekkubo lye batambulirako nga Katonda bw'akilaba! Bazuimba ebizimbe ebikulu ennyo, naye nga bwe busirusiru mu maaso g'Omufuzi w'eggulu n'ensi byonna enteekateeka zaabwe n'okuyiiya kwabwe. Tebafumiitiriza n'amaanyi gonna ag'omutima n'amagezi engeri gye bayinza okuwa Katonda ekitiibwa. Baggyidde amaso ku kino, obuvunaanyizibwa obusooka bw'omuntu.'

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Nga enzimba zino ez’awaggulu bwe zaazimbibwa, bannyiniazo ne basanyuka mu kw’enyumiriza okw’amaanyi kubanga baalina ensimbi z’okukozesa mu kutuukiriza okwegomba kwabwe era ne bakunkumula obuggya mu baliraanwa baabwe. Ekitundu ekinene ky’ensimbi ze baateekamu baazifuna mu kukaka, mu kubanyigiriza abavu. Baweerabira nti mu ggulu buli nkola yonna ey’eby’obusuubuzi eba ewandikiddwa; buli ndagaano etali ya bwenkanya, buli kikolwa eky’obufere, eyo kyawandiikiddwa. Ekiseera kijja lwe mu bufere bwabwe n’okujeema kwabwe abantu banaatuukira ku kkomo Mukama ky’atajja kubakkiriza kusukka, era banaategeera nti obugumiikiriza bwa Yakuwa bulina ekkomo.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Ekyaddirira kye nnalaba kyali okulabula kw’omuliro. Abasajja baatunuulira emizimbe emirevu, egyateeberezebwanga nti tebyaka, ne bagamba nti: “Bikuumiiddwa bulungi ddala.” Naye emizimbe egyo ne gyokebwa omuliro ne gimalibwawo ng’ebyakolebwa mu kiyirizi. Emmotoka ezizimya omuliro tezasobola kukola kintu na kimu ku kukomya okuzikirira. Abazimanyi b’omuliro tebasobodde kukozesa emmotoka ezizimya omuliro.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Ndagiriddwa nti bwe kinaatuuka ekiseera kya Mukama, nga tewali kakyuka kabaddewo mu mitima gy’abantu abeenyumiriza era abalina okwegomba obukulu, abantu banasanga nti omukono ogwabadde gwa maanyi okulokola gunaaba gwa maanyi okuzikiriza. Tewali maanyi g’ensi gayinza okuziyiza omukono gwa Katonda. Tewali kintu kyonna eky’eby’okuzimba ekisobola okukozesebwa mu kuzimba ebizimbe ne kibikuuma obutazikirizibwa, bwe kinaatuuka ekiseera Katonda kye yateekawo okutuma ekibonerezo ku bantu olw’okunyooma amateeka ge era n’olw’okwegomba kwabwe okweefunira ekitiibwa.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Si bangi, ne mu basomesa n’abakulembeze b’eggwanga, abategeera ensibuko eziri emabega w’embeera eriwo mu kibina ky’abantu leero. Abo abali ku buyinza mu gavumenti tebasobola kumalawo obuzibu bw’okuzikirira kw’empisa, obwavu, obwavu obususse, n’obumenyi bw’amateeka obweyongedde. Balwana bwereere okuteeka emirimu gy’obusuubuzi ku musingi ogukakafu okusinga. Singa abantu bawuliriza nnyo enjigiriza y’Ekigambo kya Katonda, bandizuula engeri y’okumalawo ebizibu ebibabuza amagezi.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Ebyawandiikibwa Ebitukuvu byogera ku mbeera y’ensi nga kinaatera ddala okudda kwa Kristo okw’okubiri. Ku abo abawunganiza obugagga bungi mu bunyaganyi n’okunyigiriza, kyawandiikibwa nti: ‘Mwekuŋŋaanyizza obugagga olw’ennaku ez’enkomerero. Laba, empeera y’abakozi abaakungula mu nnimiro zammwe, mwe mwagiremesa mu bujoozi, ekaaba; era okukaaba kw’abo abaakungula kuyingidde mu matu ga Mukama wa Sebaoti. Mwesanyizizza ku nsi, era mweyazizza; mwakuzisa emitima gyammwe ng’olunaku lw’okutta. Mwamusalira omusango ne mumutta omutuukirivu; era teyemulwanyiza.’ Yakobo 5:3-6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> Naye ani asoma obulabula obuva mu obubonero bw’ebiseera obutuukirizibwa mangu? Kiki ekikwata ku mitima gy’ab’ensi? Kikyukakyuka ki ekirabika mu ngeri gye beeyisa? Tewali kyongerako okusinga ekyaalabika mu ngeri gye beeyisa abatuuze b’ensi mu mulembe gwa Nuuwa. Nga beesazeemu mu mirimu gy’ensi n’okwesanyusa, abantu b’omu mulembe ogwaliwo nga amataba teganaba kujja ‘ne bataategeera okutuusa lwe yajjira amataba, ne gabatwala bonna.’ Matayo 24:39. Baalina obulabula obuweerezeddwa okuva mu ggulu, naye baagaana okuwulira. Era leero ensi, nga tekisaaliriza n’akatono ddoboozi ly’obulabula lya Katonda, eddukira mu kuzikirira okutaggwaawo.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> Ensi etabuse n’omwoyo gw’olutalo. Obunnabbi obuli mu ssuula ey’ekkumi n’emu ey’ekitabo kya Danyeri butuuse kumpi nnyo ku kutuukirizibwa kwaabwo okw’enkomerero. Mangu ddala embeera ez’okutawaana ez’ogerebwako mu bunnabbi zijja kubaawo.

> Testimonies to the Church, volume NINE, page ELEVEN.

> Obujulizi eri Ekkanisa, Voliyumu ey’omwenda, omuko ogwa kkumi n’emu.

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