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# The Book of Daniel - Number One-Hundred and Eighty

Ekitabo kya Danyeri - Ennamba kikumi kinaana

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Okusaangana okw’obunnabbi kwa Loma, Aba Makkabe, n’ekiseera kino: Okunoonyereza mu ebyolesebwa bya Danyeri

Author

Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith yawandiika nti, “Rooma yagattibwa ku bantu ba Katonda, Abayudaaya, olw’endagaano, mu mwaka 162 BC.” Abannabyafaayo abasinga obungi mu mulembe guno bateeka ennaku eyo ku mwaka 161 BC, era Smith emirundi ebiri ajuliza 161 BC mu kitabo kye kye kimu. Endowooza yange eri nti okujuliza kuno ku 162 BC, kyali kikyamu eky’okuwandiika.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Olw’ennyiriri 23 ne 24 tuleetebwa ku ludda luno olw’endagaano wakati w’Abayudaaya n’Abaruumi, mu mwaka 161 BC, okutuuka ku biro lwe Roma yali efunye obufuzi obw’ensi yonna.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Ebitundu ekkumi n’emu n’ekkumi n’ebbiri biraga obuwanguzi n’ebivuddeko eby’Olutalo lwa Raphia, olwaliwo mu 217 BC, wakati w’Obwakabaka bwa Seleucid, obwalongozebwa Antiochus III Omukulu, n’Obwakabaka bwa Misiri obwa Ptolemaic, obwalongozebwa Kabaka Ptolemy IV Philopator.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Olutalo lwa Panium, olwabaawo emyaka kkumi n’omusanvu oluvannyuma mu mwaka gwa 200 BC, lwali nate wakati w’obwakabaka bwa Seleucid ne obwakabaka bwa Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Obujeemu bwa Makabeeyi bwatandika mu mwaka gwa 167 nga Kristo tannazaalibwa, era bwali obujeemu bw'Abayudaaya okuwakanya okugezaako kw'Obwakabaka bwa Baselewuusi okunyigiriza enkola z'eddiini z'Abayudaaya n'okusindika obuwangwa bw'Abagiriki.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Okuddamu okutukuza Yeekaalu Ey’okubiri mu Yerusaalemi, kye kintu ekyafaayo ekiwejjukirwa mu Hanukkah, kwabaawo mu 164 BC, nga myaka esatu nga tekinnaba kubeerawo ‘omukago’ ogw’olunyiriri 23. Ekyo kyaddirira olugendo lw’eby’amagye olw’obuwanguzi lwa Maccabees okulwanyisa amaagye g’Obwakabaka bwa Seleucid, nga gukulemberwa Antiochus IV Epiphanes amanyikiddwa obubi, eyali yayonoona Yeekaalu era n’aziyiza empisa z’eddiini z’Abayudaaya. Antiochus IV Epiphanes yafa mu bbanga ttono oluvannyuma lw’omuwanguzi ogujjukirwa mu Hanukkah, era okufa kwe kwalaga okutandika okuva olwo okukendeera kw’amaanyi ga Siriya mu byafaayo.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Mu mwaka gwa 200 nga Yesu tannazaalibwa (BC), (era kye kiseera ky’Olutalo lwa Panium), Roma omulundi ogwasooka yeeyingiza mu byafaayo eby’obunnabbi eby’omu ssuula ey’ekkumi n’emu mu kitabo kya Daniyeri. Waliwo akabonero akaateekawo era ne kakasa olwolesebwa. Obuyinza bwakwo obw’ekigendererwa mu mbyafaayo ezo bulaga omulimu gwa Yezabeeri, akabonero k’ekkanisa efuga ebintu okuva emabega nga teerabika. Yezabeeri yali awaka e Samaliya ng’omwami we Akabu yalabira bannabbi be nga batibwa Eriya. Herodiya teyali ku mbaga y’amazaalibwa ga Kerode, aw’ewali muwala we Saloomi mwe yasendasenda Kerode. Mu byafaayo bya United States, obufuzi bwa Papa, obukiikirirwa mu mukazi omwenzi ow’e Ttuulo, buweerabirwa okutuusa ku nkomerero y’emyaka ensanvu egya kifaananyi. N’alyoka atandika okuyimba ennyimba ze ez’obulimba eri bakabaka b’ensi. Omwaka ogwa 200 BC gufaananyiriza ebbanga lwe atandika okuyimba mu lwatu eri bakabaka mu nnaku ez’enkomerero, nga bukyali butono nga etteeka lya Ssande lijja, nga bwe kiragibwa mu kitundu eky’ekkumi n’omukaaga.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Nga tekunnabaawo ‘omukago’ gw’Abayudaaya ogw’emyaka 161 BC okutuuka ku 158 BC, Abamakabeeyi baatukuza nate yeekaalu, nga bwe kijjukirwa ku Hanukkah mu 164 BC. Awo oluvannyuma lwa myaka esatu, nga bakyali mu ntalo ne Abasiriya, Abayudaaya Abamakabeeyi ne batuukirira Loma ne basaba obuwagizi. Omukago ne Loma ogwo ogwateekebwawo mu kiseera ekyo ne gufuuka ekigezo ky’obunnabbi eri abayigirizwa b’obunnabbi ba Katonda ab’ennaku ez’enkomerero.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Ebyafaayo biraga nti omwaka 161 BC gwe baakoleramu "omukago", naye abatandisi bo bagamba nti ekyo kyali mu 158 BC. Miller ye yali mutuufu, oba bannabyafaayo ab’omu kiseera kino be batuufu? Miller yagatta emyaka 666 ku mwaka 158 BC, n’atuuka ku mwaka 508, nga "ekya buli lunaku" kyaggyibwawo. Bwe wonoonyanga nga bw’oyinza, kijja kubeera kizibu nnyo, oba ne kiba nga tekisoboka ddala, okuzuula obukakafu bw’ebyafaayo obulaga nti omwaka 158 BC gwe gwali omukago wakati w’Abayudaaya n’Abaloma.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Olunyiriri olw’ekkumi n’omukaaga lwe tteeka ly’Olwokusatu, naye nga ekyo tekinnabaawo, mu byafaayo Rooma eyingira mu byafaayo okunyweza okwolesebwa mu mwaka gwa 200 BC. Obujeemu bwa Makkabayo bwatandikira e Modein mu 167 BC, era oluvannyuma ne baddayo ne batukuza yeekaalu mu 164 BC. Oluvannyuma okuva mu 161 BC okutuuka mu 158 BC, Abayudaaya bayingira mu ndagaano n’obuyinza bwa Rooma. 161 BC okutuuka mu 158 BC kikiikirira ekiseera ekyali kyetaagisa okunyweza “endagaano.” Okutegeera kuno kulaga “endagaano” nga kikwatagana n’obujulirwa bw’abannabyafaayo, era era n’ekipande ekyalungamizibwa omukono gwa Mukama era ekitasaanidde kukyusibwa.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Abannabyafaayo batutegeeza nti enkola y’okuteesa ku ndagaano wakati w’amawanga ag’edda nga Yuda ne Loma mu kyasa ekyokubiri nga Kristo tannazaalibwa, yasobanga okukyuka okusinziira ku mbeera entongole eziriyo, empisa n’enkola z’obwannakyewa, n’enkola y’amaanyi n’obuyinza eyaliwo. Bulijjo, entegeka eyo yatandikiranga nga oludda olumu lulaga okwagala okuteekawo endagaano oba omukago n’olulala. Mu nsonga za Yuda ne Loma, Yuda ye yatandika okukubaganya obubaka ne Loma, n’eteekaayo ekiteeso ky’omukago ogw’entongole.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Emikutu gya dipulomasi gyandibadde gikozeseddwa okutuusa ekiteeso n’okutandika okuteesa. Kino kyali kiteekwa okulimu okusindika ba ambasada oba ababaka e Roma okusisinkana abakulembeze ba Rome oba abakiikirira Rome. Nga okuteesa kutandise, ebbali byombi byanditeeseza ku nteekateeka n’ebiragiro by’omukago ogw’ateeseddwa. Kino kyandibadde kirimu okusisinkana emirundi egy’enjawulo, okuweerezagananya obubaka bwa dipulomasi, era nga mulimu abatambiikiriza oba abatabaganya okwanguyiza emboozi. Mu kiseera ky’okuteesa, buli bbali yandikyekebejja ebiragiro ebiteekeddwa omulala, era liyinza okuwa ebiteeso eby’okuddamu oba okunoonya okukyusibwa ku bimu ku biragiro. Omugendo guno gwandibadde gulimu okwekenneenya n’obwegendereze, okuteesa n’abanakugu abawa amagezi, n’okupima obuganyulo n’obuzibu obuyinza okuva mu mukago ogwo ogw’ateeseddwa.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Bwe kiba nti ebitundu byombi byakkiriziganye ku biragiro n’obukwakkulizo by’endagaano, ebiwandiiko ebitongole byanditegekeddwa nga binnyonnyola ebiragiro n’obukwakkulizo ebyakkiriziganyiziddwaako ebitundu byombi. Endagaano eno oluvannyuma eyetaaga okukakasibwa mu mateeka ab’obuyinza mu buli ggwanga. Mu nsonga za Looma, kino kyandisobola okwetagamu okukkirizibwa kwa Seneti oba emibiri emirala egifuga eggwanga. Mu Yuda mu ngeri y’emu, endagaano eno yaandisabye okukkirizibwa abakulembeze baayo oba olukiiko olufuga. Nga bw’ekakasiddwa, endagaano eno ejja kuteekebwa mu nkola, era ebitundu byombi bisuubirwa okugondera ebiragiro by’endagaano. Kino kyandiyingiramu engeri ez’enjawulo z’okukolagana, endagaano z’okwekuuma awamu, enkolagana z’obusuubuzi, oba engeri endala z’enkwatagana za dipulomasi nga bwe zaalambikiddwa mu ndagaano.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Mu kyasa ekyokubiri nga Kristo tannazaalibwa, entambula okuva e Yudeya (eri mu kitundu eky’obuvanjuba kya Mediterranean) okutuuka e Loma (eri wakati mu Italiya) yandibadde enzibu era etwalanga obudde bungi, okusingira ddala olw’ebikkomezi ebyali mu ngeri z’entambula ez’emirembe egy’edda. Obuwanvu wakati wa Yudeya ne Loma bwa wana nga kiromita 1,500 okutuuka ku 2,000 (mailo 930 okutuuka ku 1,240), nga kisinziira ku kkubo ddala ly’eyitiddwa. Mu biseera eby’edda, okutambula mu nnyanja kwabanga kwangu era ng’akutwala obudde butono okusinga okutambula ku lukalu, naye kwabanga kwesigamira ku mpewo ez’afuga mu kiseera ekyo. Okutambula mu kyombo okuva ku kiggwa ky’ebyombo e Yudeya okutuuka ku kiggwa ky’ebyombo e Italiya (nga Ostia, ekiggwa ky’ebyombo kya Loma) kyasobolanga okutwala wiiki eziwerako, nga kisinziira ku bintu nga mbeera z’empewo, enkulukuta z’ennyanja, n’ekika ky’ekyombo ekyakozesebwa.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Okutambula olw’ettaka okuva e Buyudaaya okutuuka e Roma kwandibadde kwa mpola era kuzibu nnyo. Abatambuze bandyetaaga okuyitamu bifo eby’ettaka eby’enjawulo, nga mulimu ensozi, ebiwoŋŋo n’emigga, era ne basisinkana n’obuzibu ng’abambuzi n’ebitundu ebitali bya mirembe. Kiteeberezebwa nti okutambula n’amagulu oba mu ggaali y’embalaasi kyanditutte emyezi mingi. Era obudde bw’olugendo bwandibadde buva ku bintu nga embeera y’amakubo, okubonekeraawo kw’ebifo eby’okusuliramu n’eby’okuwummuliramu, n’obwetaavu bw’okuwummula n’okwejjuza ebyetaago mu kkubo.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Bwe Abayudaaya Abamakkabeeyi baanoonya omukago ne Loma, baandyetagadde okusindika ababaka e Loma. Awo ababaka bwe baabanga bakkiriziddwa abakulu b’Abaroma, waandibaddewo ebbanga ery’okuteesa. Okusinziira ku kunonyereza kw’ebyafaayo, kubanga tewali kawandiiko kakakasa kaliwo, nga endagaano emaze okukakasibwa, yandibadde yeetaaga okutwalibwa baddayo e Yudaya okukkakasibwa, era oluvannyuma, singa kyetaagiddwa, yandibadde erudda e Loma okukakasa nti Abayudaaya bakikkirizza. Kizibu nnyo okukkiriza nti omutendera gw’okuzimba omukago mu kiseera ekyo guyinza okumalirizibwa mu mwaka gumu; olw’okwo, okutegeera kuno nti “omukago” kiyimirira ng’omutendera okuva mu 161 BC okutuuka mu 158 BC kukwatagana n’emirongo emirala gy’obunnabbi girambulula ebyafaayo ebitwala ku tteeka lya Sande ery’olunyiriri olw’ekkumi n’omukaaga.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Endagaano” bannabyafaayo bonna gye bakkiriziganya nti yatandikibwawo Abayudaaya Abamakkabayo, yatandika mu Buyudaaya mu mwaka 161 BC. Ekigendererwa kyayo kyali nti Abayudaaya baali baagala obuyambi okulwanyisa Abasuuli, be baali bamaze okulwanagana nabo okuva ku kutandika kw’okujeemera kwabwe mu 167 BC. Okujeemera okwo kwasikirizibwa okufuba kwa Mattathiasi, kabona Omuyudaaya, n’abaana be abasajja bataano, naddala Yuda Makkabayo, okuziyiza enkola ez’okufuula abantu Abagereeki ezaateekebwako omufuzi Omuserewukiya Antiyokasi IV Epiphanes. Enkola ezo zaali zirimu okugezaako okuzikiriza empisa z’eddiini y’Abayudaaya n’okubawaliriza okukkiriza empisa n’enzikiriza ez’Abagereeki.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Ekyavaako okwekalakaasa kyali ekibaddewo mu kyalo kya Modein, Mattathias we yagaana okugondera etteeka erimulagira okuwaayo ssaddaaka eri katonda w’Abagiriki. “Modein” kivudde ku kigambo ky’Olwebbulaniya “modi’a,” kitegeeza “okulangirira” oba “okuwakanya.” Mu kuwakanira kwe, Mattathias yatta Omuyudaaya eyava mu ddiini eyali agenda okuwaayo ssaddaaka, era ye n’abaana be ne badduka ne bagenda mu nsozi, ne batandika okulwana mu ngeri y’abeekweka ku maggye g’aba Selewusi. Okwekalakaasa kw’Abamakabe kweyongerayo emyaka mingi, nga mu kiseera ekyo Abamakabe baalwana entalo nnyingi ne Aba Selewusi n’ababeegattira. Waddu nga abaalabe baabwe babasukkiridde mu bungi era ne mu by’okulwanyisa, Abamakabe baatuuka ku buwangula bungi obw’omugaso.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Obwakabaka bwa Seleucid bwali busaaka okussa ediini y’Abayonaani ku Bayudaaya, era Abayonaani bakiinza okugeraageranyizibwa ku bagoberezi b’ensi yonna ab’ennaku ez’oluvannyuma. Eddiini yaabwe eragibwa mu woke-ism eri mu kiseera kino eky’okuwalirizibwa ku Amerika ne ku nsi yonna, amaanyi ag’ensi yonna ag’obuwangwa bw’ebanki, emikutu gy’amawulire emikulu, ebifo by’okusomesa, n’okumenyaawo enjawulo ez’amawanga okuyita mu kuwagiza okuyingiza mu maanyi abagenyi abatali mu mateeka. Antiochus Epiphanes bwe yali awaliriza ediini y’Abayonaani ku Bayudaaya, waaliwo Bayudaaya abaali bakolagana n’okugezaako kwe. Aba Maccabees bagereranya ekibinja ekimu eky’Abayudaaya abava ku mazima, abaali bagaana ediini y’Abayonaani, naye era waaliwo n’ekibinja ekirala eky’Abayudaaya abava ku mazima abaali bawagira omulimu gw’okuwaliriza ediini y’Abayonaani.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Ekitundu eky’ekkumi n’omukaaga kye tteeka lya Sande erijja mu bwangu, era n’okwegatta okw’ensatu kw’ennyoka ennene, ekisolo ne nnabbi ow’obulimba. Ebyo ebyafaayo byasookeddwako ebitundu eby’ekkumi n’asatu okutuuka ku kkumi n’ettaano, mwe zibeerawo entalo ssatu ez’ekitundu eky’ana: okuva mu kitundu eky’ekkumi (1989), ebitundu ekkumi n’emu n’ekkumi n’ebiri (Olutalo lwa Yukureini), n’Olutalo lwa Panium. Olutalo lwa Panium luyimirira olutalo mwe ekisolo eky’ensi ekirina empondo ebbiri kifuna obuwanguzi ku filosofi z’eddiini n’ez’ebyobufuzi ez’abagolobalisti.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Mu ntalo eyo, Pulezidenti ow’enkomerero w’Amerika alina okukola ku ebivuddeko eby’obuwanguzi bwa Putin n’okugwa okwaddirira, nga bwe kulagiddwa mu lunyiriri lwa kkumi n’emu n’olwa kkumi n’ebiri. Anaakola omukago ne NATO oba Amawanga Amagatte, okutereeza ebivuddeko ebyava mu kugwa kwa Russia, era mu ebyafaayo by’omukago ogwo anaabingizaamu Amawanga Amagatte mu Ntalo eya Panium. Entalo ey’okusatu ey’olunyiriri lwa amakumi ana eriba nga entalo eyasooka ey’olunyiriri lwa amakumi ana. Nga bwe yagwa Soviet Union wansi w’amaanyi g’eby’enfuna n’eby’amaggye eby’Amerika, abagolobalisti b’Amawanga Amagatte banaakakasibwa okuddamu “perestroika,” ekitundu ekikulu mu nkaweefube wa Gorbachev ogw’okutereeza Soviet Union, wadde ng’omu nkomerero ebyo byawangayo omugabo mu kusumulukuka kw’enkola ya Soviet n’okuggwaawo kwa Soviet Union.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Olutalo olw’okusatu lulabirwako mu lutalo olwasooka, era ng’ayita mu by’enfuna n’okunyigiriza kw’amagye, Trump, nga akiikirirwa Reagan, alinyigiriza Amawanga Amagatte okuyingira mu “perestroika,” ekitegeeza okuteekateekebwa buggya oba enkyukakyuka. Okuteekateekebwa okwo kujja kussa Amerika ku mutwe gw’enteekateeka y’abakabaka kkumi eyitibwa Amawanga Amagatte. Mu lutalo eryo obukulembeze bwa Papa ne buyeeyanjula mu byafaayo, nga bweeyita omulwanirizi w’enteekateeka Trump gy’aba olwo ng’awamba.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Mu byafaayo ebyo bimu, Trump ajja okusisinkana entalo y’abannansi ey’omu munda gy’aliteekwa okugikoleko, nga n’Abraham Lincoln bwe yateekwa okugikoleko. Entalo y’abannansi eno ejja kubeera wakati w’ebibinja bibiri eby’enjawulo ebyajeemu mu byeddiini mu United States. Ekibiina ekimu kiyimiririddwa abo abakkirizza eddiini n’efilosofi ya woke-ism, abawagizi b’enteekateeka ey’ensi yonna abatambulira mu maaso mu bibiina byombi by’ebyobufuzi. Ekibiina ekirala (MAGA-ism) kigamba nti be Baprotestanti ab’amazima ddala, newankubadde baava ku kitiibwa ekyo mu 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Ekisinde kya Pulezidenti kiyimiririrwa MAGA-ism, era kisimbiddwa ku kuteesa okutali ku mazima nti bakuuma ddiini y’Abaprotesitanti ey’amazima ne Ssemateeka. Okuteesa kwa woke-ism kwe ddiini ya Maama Ensi, New Age, era okukkiriza nti Ssemateeka ateekebwa mu nkola ng’asinziira ku mbeera eziriwo mu nnono n’empisa ez’abantu, so si ku birowoozo ebyakaddiye eby’abaatandikawo eggwanga.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) agenda kumalawo okugezaako kw’aba Democrats abawagira okugattibwa kw’ensi yonna era abatambulira mu maaso mu United States, nga bwe kyeyoleka mu kwekalakaasa okw’atandika e Modein mu 167 BC. Oluvannyuma Trump agenda kuddamu eby’ebyafaayo bya 164 BC, lwe Maccabees baaddamu okuwaayo yeekaalu, nga kijjukirwa mu kukuza Hanukkah. Ate mu kiseera okuva mu 161 BC okutuuka mu 158 BC, Trump agenda okutandika ekisinde eky’enkomerero eky’okuzimba ekifaananyi ky’obwa Papa, ekifaananyi ekiraga obukwate obutali bwa mateeka wakati w’amaanyi g’eddiini n’amaanyi g’obufuzi. Mu 158 BC omukago guno gunaateekebwa mu nkola, nga etteeka lya Ssande ery’olunyiriri 16 eririjja amangu liteekebwa mu nkola.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Danyeri 11 okusooka alaga engeri Roma gye yatwala obukulembeze mu byobufuzi, ate oluvannyuma Danyeri addamu n’agaziya ebyafaayo ebyo n’alaga engeri Roma gye yeeyisa eri abantu ba Katonda mu mbyafaayo ezo zennyini. Okuva ku linyiriri 16 okutuuka ku 19 kulaga ebiziyirirwa bisatu ebyaziyiza Roma ey’Abapagani okufuna obufuzi bw’ensi yonna. Olunyiriri 16, Siriya yawangulwa Roma ey’Abapagani mu 65 BC, era oluvannyuma Buyudaaya yawangulwa Pompey mu 63 BC. Olunyiriri 16 lulaga obudde Roma lwe yayimirira mu ttaka ery’ekitiibwa, era mu ngeri eyo lukiikirira etteeka lya Ssande ery’olunyiriri 41 olw’essuula y’emu.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Kikulu okutegeera nti ebyafaayo by’okuwangula byabaawo mu 63 BC [nga kiringa 1863], mu wakati w’entalo y’omu munda eyali mu Yerusaalemi. Uriah Smith yategeeza nti, "Pompey bwe yaddayo okuva mu lutalo lwe yali alwanyisa Mithridates, kabaka wa Pontus, abavuganya babiri, Hyrcanus ne Aristobulus, baali balwanira engule ya Yudaya."

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Amannya “Hyrcanus” ne “Aristobulus” gombi ga nsibuko ya Luyonaani era galina obukulu obw’ebyafaayo, naddala mu mbeera y’ebyafaayo by’Abayudaaya mu kiseera eky’Obuyonaani n’omu lulyo lwa ba Hasmonean. “Hyrcanus” lisibuka ku kigambo ky’Oluyonaani “Hurkanos,” ekiteeberezebwa okuba nga kyava mu kigambo “hurkan,” ekitegeeza “musege” mu lulimi Oluperusi. Hyrcanus lyali linnya eryaweebwa abafuzi ba Hasmonean abawerako. “Aristobulus” kitegeeza “omuteesa asinga obulungi” oba “omuwabuzi asinga obulungi.” Aristobulus nalyo lyali linnya eryaweebwa abafuzi ba Hasmonean abawerako. Gombi, “Hyrcanus” ne “Aristobulus,” mannya agakwatagana n’abantu ab’amaanyi mu byafaayo by’Abayudaaya mu mulembe gwa ba Hasmonean. Baali bafuzi abaakola emirimu emikulu mu kufuga ne mu kugaziya Obwakabaka bwa ba Hasmonean mu Buyudaaya. Ezzadde ery’obunnabbi n’abakiikirizi b’obwakabaka bwa ba Hasmonean mu biro bya Kristo baali Abafalisaayo.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Pompey bwe yawangula Yerusaalemi, ebibiina bibiri by’ebyobufuzi byombi byagoberera enkomoko yaabyo okudda emabega okutuuka ku biseera by’okujeemuka ebyamanyibwa e Modein mu mwaka gwa 167 BC. Pompey bwe yayingizibwa mu kujeemuka, yasalawo okutwala Yerusaalemi, ekibiina kya Aristobulus ne kisalawo okumulwanyisa, naye ekya Hyrcanus ne kisalawo okuggulirawo enzigi eri Pompey. Awo Pompey n’atandika okulumba Yerusaalemi, era emyezi esatu bwe gyayitawo Yerusaalemi n’egwa ddala wansi w’obuyinza bwa Loma okumala ebbanga lyonna.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Mu olunyiriri lw’ekkumi n’enda, Misiri, ekiziyiza eky’okusatu era eky’enkomerero, yatwalibwa Aba-Rooma. Ate mu olunyiriri lw’amakumi abiri okuzaalibwa kwa Kristo kulagibwa nga Danyeri atandika okulaga engeri Loma gye yandikola ku bantu ba Katonda mu byafaayo ebyo. Mu ennyiriri ez’amakumi abiri mu emu n’amakumi abiri mu bbiri, Kristo asaalibibwa ku musaalaba. Mu olunyiriri lw’amakumi abiri mu ssatu, omukago ogwatandikira mu 161 BC okutuuka mu 158 BC, gumanyibwa amangu ddala oluvannyuma lw’ennyiriri eziraga ku musaalaba, we Abayudaaya abajeemu baayogerera nti, “tetulina kabaka wabula Keesaali.” Ekibiina ky’Abayudaaya abajeemu, ekiragirwa nga Makkabeeyi, abaali baziyizza okusaagika kwa ndowooza y’eddiini ey’Abaagiriki, era mu ngeri eyo ne bakola omukago ogutali omutukuvu ne Loma, kigoberera olunyiriri olulaga ebyafaayo by’omusaalaba, we ebibala by’omukago gwabwe ogutali omutukuvu byaalabisibwa mu bujjuvu.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekina teyadda mu yeekaalu eyazimbibwa oluvannyuma lw’emyaka nsanvu egy’obuddu. Obujulizi obwasembayo obw’obunnabbi, obwalangiribwa Malaki, bwaweebwa nga mu wakati mu kyasa ekyokutaano BC. Tewabaddewo kulabika kwa Katonda, wadde bujulizi bwonna obw’obunnabbi, okumala emyaka ebikumi nga Makkabeeyi tebanayimirira kulwanyisa okukosa kw’Abagiriki okw’ensi yonna. Ku ntandikwa y’obujeemu bwabwe, baakola kye kimu ddala eky’obujeemu Ptolemy ne Kabaka Uuziya kye baagezaako, bwe bombi baanoonya okutuukiriza omulimu gwa kabona era okuwaayo ekiweebwayo mu yeekaalu.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yonasaani Apphusi (era amanyiddwa ne nga Yonasaani Makkabaayo), yali omu ku batabani ba Mattatiya, eyatandikawo Okujeema kw’Abamakkabaayo, era yakola kinene nnyo mu kukulembera okujeema kw’Abayudaaya okulwanyisa Obwakabaka bwa Seleucid. Oluvannyuma lw’okufa kwa muganda we Yuda Makkabaayo mu lutalo, Yonasaani yatwala obukulembeze bw’eggye ly’Abamakkabaayo. Okwongerako ku bukulembeze bwe mu by’amagye ne mu bya politiki, Yonasaani era yassibwako n’obuvunaanyizibwa bw’okuba kabona asinga obukulu, ng’aweereza ng’omukulembeze ow’eby’omwoyo ow’abantu b’Abayudaaya. Obuvunaanyizibwa bwa Yonasaani obw’emirundi ebiri, ng’ali omukulembeze era nga ne kabona asinga obukulu, bwalaga enkulaakulana enkulu mu byafaayo by’Abayudaaya, kubanga bwagatta awamu obuyinza bw’ebyobufuzi n’obw’eddiini munda mu lulyo lwa Hasmonean. Obukulembeze bwe buyambye okunyweza obwetwaze bw’Abayudaaya n’okunyweza okufuga kw’Abahasimoneya mu Buyudaaya.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Ekibi Pawuloomi kye yagezaako okukola oluvannyuma lw’obuwanguzi bw’e Raphia, kyennyini kyakolebwa ku ntandikwa ddala ey’obujeemu bwa Maccabees. Kyali kye kimu n’ekibi bakabona kye baaziyiza mu biro bya kabaka Uzziah, naye okwekwasa kwa Maccabees nti baali balwanirira empeereza z’omu yeekaalu ya Katonda kwali kulaga okwabuzaabuza era okw’obujeemu okw’okwegatta kw’ekkanisa n’eggwanga, era bwe kityo, kulaga obujeemu bwa Obupolotesitante obwava ku nzikiriza obuli kaakano bwegatta mu kuwagira Trump okulwanyisa okuyingirira kw’obuwangwa bwa Biden obw’ensi yonna obw’okuwonya eby’ennono.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Bayibuli eyigiriza nti mulibategeera olw’ebibala byabwe, era Abafalisaayo mu biro bya Kristo baali bye bisigaddeyo eby’enkomerero eby’obwakabaka bwa Hasmonean obwatandikibwa Mattathias. Mattathias, n’obujeemu bwe yatandika, byabala ebibala by’obufalisaayo, nga bwe kiri ne ku Bapolotesitante abaakyama abawagira endowooza egamba nti “Make America Great Again”. Amerika yali nnene ng’Amateeka Agafuga Eggwanga gaategeerwa okukuuma ekkanisa n’eggwanga nga byawulagana, naye ku kyamagero eky’obulimba ekikiikiriddwa okuwangula okujjukirwa embaga ya Hanukkah, olutalo olw’okuleeta amateeka ga Ssande lulijja kuva mu kyama ne lweyoleka mu lwatu.

We will continue this study in the next article.

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

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> Okutuusa kaakati, abo abaaleeta amazima g'obubaka bwa malayika ow’okusatu balabibwanga emirundi mingi ng’abateeka abantu mu kutya bokka. Ebyo bye baalagula—nti obutakkiriza bwa ddiini bunaakwata obukulembeze mu Amerika, nti ekkanisa n’eggavumenti binaagattikira wamu okutulugunya abo abakuma ebiragiro bya Katonda—byalagirwa nti tebirimu musingi era bya busirusiru. Kigambiddwa n’obwesige nti ensi eno terisobola kufuuka yonna endala okujjako nga bwe ebadde—omukuumi w’eddembe ly’okusinza. Naye bwe kiba nti ekibuuzo eky’okukakasa okukuuma olunaku lwa Sande kikubirizibwa ne kwogerebwako nnyo, ekintu ekyo ekyalekerwanga okukkirizibwa okumala ebbanga ddene kirabika nga kisemberera, era obubaka obw’okusatu bunaaleeta ebivamwo ebyebutayinza kubeerawo edda.

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> Mu buli mulembe Katonda atumye abaweereza be okunenya ekibi, mu nsi ne mu kkanisa. Naye abantu baagala okubagambirwa ebigambo ebirungi eby’okusanyusa, ate amazima amalongoofu agatali gakoleddwaako tebagakkiriza. Abatereeza bangi, bwe baatandika omulimu gwabwe, baasalawo okukozesa obwegendereza obungi mu kulumba ebibi bya kkanisa n’eggwanga. Baasuubira nti, olw’okulaga ekyokulabirako ky’obulamu obukiristo obulongoofu, banaakulembera abantu okuddayo ku njigiriza za Baibuli. Naye Omwoyo wa Katonda yabajjirako nga bwe yajjira Eriya, n’abakubiriza okunenya ebibi bya kabaka omubi n’abantu abaava mu ddiini; ne batayinza kwekkanya okuleka okubuulira ebigambo ebirambulukufu eby’omu Baibuli, enjigiriza ze baali beewala okwanjula. Baakubirizibwa n’obugumu okulangirira amazima n’obulabe obw’okkutaataganya emmeeme. Ebigambo Mukama bye yabawa bye baayogera, nga batatya ebyavaamu, era abantu ne basindikirizibwa okuwulira okulabula.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> Bw’atyo obubaka bw’omutume ow’okusatu bujja okulangirirwa. Bwe bunaatuuka obudde okubuwereddwa n’amaanyi agasinga, Mukama alikola ng’ayitira mu bakozi abetoowaza, ng’akulembera endowooza z’abo abeewayo mu buweereza bwe. Abakozi bajja okuteekebwateekebwa si lwa kusomesebwa mu masomero g’ebyawandiiko, wabula lwa kufukibwako kwa Mwoyo we. Abantu ab’okukkiriza n’okusaba banaakakatibwa okugenda n’omwoyo ogw’obuggumu obutukuvu, ne balangirira ebigambo Katonda by’abawa. Ebibi bya Babulooni bijja kubikkulirwa. Ebivuddeko eby’entiisa eby’okukaka abantu okukuuma enkola z’ekkanisa okuyitira mu buyinza bw’obwannansi, okweyingira kw’obubeezi bw’emizimu, n’okweyongera okw’ekyeekweka naye okw’amangu kw’obuyinza bwa Paapa—byonna bijja kubikkulibwa. Olw’ebirabula bino ebikulu, abantu bajja kuzukizibwa. Enkumi ku nkumi z’abantu bajja okuwulira, abatawulirangako bigambo nga bino. Nga bewuunya bawulira obujulizi nti Babulooni ye kkanisa egudde olw’ensobi zayo n’ebibi byayo, olw’okugaana amazima agatumaiddwa gy’eri okuva mu ggulu. Bwe bagenda eri bayigiriza baabwe ab’edda ne bababuuza n’obwegya nti, “Ebyo bwe bityo ddala?” abasumba baleeta engero z’obulimba, ne bavuga obunnabbi bw’ebintu ebirungi byokka, okukkakkanya entiisa zaabwe n’okusirisa emmeeme ezuukusiddwa. Naye kubanga bangi bagaana okunywerera ku buyinza bw’abantu bokka ne basaba ekigambo ekirambulukufu nti, “Bw’atyo bw’ayogera Mukama,” obuweereza obukkirizibwa abantu bangi, ng’Abafirisaayo ab’edda, nga bajjudde obusungu kubanga obuyinza bwabwe bubuuzibwako, bulinnyooma obubaka nga bwa Setaani era bukubirize abantu abangi abayagala ekibi okunyooma n’okutulugunya abo abalulangirira.

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> "Ng’empaka zino bwe ziyongera okusaasaana mu bifo ebipya era ebirowoozo by’abantu bwe biyitibwa ku tteeka lya Katonda eririnnyiriddwa, Setaani azukuse. Amaanyi agabeerako ku bubaka guno gajja kusunguwaza bokka abo abagugwakanira. Abasumba n’abakulembeze b’ekkanisa bajja kufuba mu ngeri erisusse eby’obuntu okuzibira omusana, guleme okuyaka ku bisibo byabwe. Mu ngeri zonna ze balina, bajja gezaako okuziyiza enjogaano ku bibuzo bino eby’ensonga enene. Ekkanisa ekoowoola omukono ogw’amaanyi ogw’obuyinza bwa gavumenti; era mu mulimu guno, Abakatoliki n’Abaprotestanti beegatta. Nga enteekateeka ey’okuteeka mu nkola okulazibwa kwa Sande eyongera obuvumu era ekakanyizibwa, amateeka gajja okukozesebwa ku bakuuma ebiragiro bya Katonda. Bajja kutisibwa n’amande n’okuggalirwa mu kkomera, era abamu banaweebwa ebifo eby’obuyinza n’emipeera emirala n’ebirungi ebirala, nga babasendasenda baleke okukkiriza kwabwe. Naye okuddamu kwabwe okunywevu kwe kugamba nti, ‘Mutulage mu Kigambo kya Katonda ensobi yaffe’—eky’okwegayirira kye kimu Luther kye yakola mu mbeera ezifaanana bwe zityo. Abo abaleetebwa mu mbuga z’amateeka bawa obujulizi obunywevu obukakasa amazima, era abamu ababawulira batwalibwa okuteekaawo okuyimirira okukuuma ebiragiro bya Katonda byonna. Bwe kityo omusana gunaaleetebwa mu maaso g’enkumi z’abantu abatandimanyiiko kintu na kimu ku mazima gano." The Great Controversy, 605, 606.

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