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# The Book of Daniel - Number One-Hundred and Seventy-Eight

Ekitabo kya Danyeri - Ennamba kikumi mu amakumi musanvu mu munaana

Prophetic Parallels: The Unfolding of Daniel 11 in the Last Days

Okufaananagana okw’obunnabbi: Okulambuluka kwa Danyeri 11 mu nnaku ez’oluvannyuma

Author

Jeff Pippenger

Published

April 8, 2024

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Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Olunyiriri olw’ekkumi n’omukaaga okutuuka ku lw’ekkumi n’omwenda olw’essuula ey’ekkumi n’emu ekya Danyeri lukiikirira ebyafaayo ebitandika ku tteeka lya Ssande erigenda okutandika mangu mu United States, okutuusa Mikayiri lw’aliyimirira n’ekiseera ky’okugezesebwa kw’abantu lwe kiriggwaako. N’olwekyo era lukiikirira ebyafaayo eby’olunyiriri olw’amakumi ana mu lumu okutuuka ku lw’amakumi ana mu ttaano olw’essuula eyo yennyini.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

> Naye oyo ajja okumulwanyisa alikola ng’okwagala kwe bwe kuli, so tewali ayimirira mu maaso ge; era aliyimirira mu nsi ey’ekitiibwa, egenda kumalirizibwa mu mukono gwe. Era alissa amaaso ge mu kuyingira nga mu maanyi g’obwakabaka bwe bwonna, n’abatuukirivu nga bali naye; bwe kityo alikola; era alimugaba omuwala w’abakazi, ng’amwononya; naye tajja kuyimirira ku ludda lwe, wadde okumuwagira. Awo oluvannyuma alikyusa amaaso ge eri ebizinga, era alitwala bingi; naye alivaayo omulangira, olw’ye kennyini, alimalawo okunyooma okw’oyo kwe yamuleetera; nga ye atanyoomerwa, alikukyusa okwo n’akuzza ku oyo. Awo alikyusa amaaso ge eri ekigo eky’ensi ye; naye alisemattuka, n’agwa, era tajja kusangibwa. Danyeri 11:16-19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Bwe Sister White yayogerako ku kutuukirizibwa okw’enkomerero kw’essuula ey’ekkumi n’emu mu kitabo kya Danyeri, yategeeza nti, "ebitundu bingi ebyafaayo ebyatuukirizibwa mu bunnabbi buno bijja kuddamu okubaawo." Ennyiriri 41 okutuuka ku 45 ziddamu ebyafaayo eby’obunnabbi ebyo. Ennyiriri ezo zaatuukirizibwa lwe Roma ey’obusiru yaddira ensi yonna mu buyinza nga esoose okuwangula ebitundu by’ensi bisatu.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Newankubadde Misiri teyayinza kuyimirira mu maaso ga Antiyokasi, kabaka ow’obukiikakkono, Antiyokasi teyayinza kuyimirira mu maaso g’Abaruumi, abaali bamujjidde kaakano. Tewakyaliyo bwakabaka bwonna obwaliyinza okuziyiza amaanyi gano agaali gagenda geeyongera. Busuuli bwawangulwa, ne bugattibwa ku bw’empugu z’Abaruumi, Pompey bwe yamuggyako Antiyokasi Asiaticus eby’obugagga bye mu mwaka gwa BC 65, era n’afuula Busuuli essaza ly’Abaruumi.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Era n’obuyinza obwo bwennyini bwali bulina okuyimirira mu Nsi Entukuvu, ne bugirya. Rooma yegatta n’ab’abantu ba Katonda, Abayudaaya, mu ndagaano, mu mwaka gwa BC 162, okuva ku lunaku olwo ne butandika okufuna ekifo eky’amaanyi mu kalenda ey’obunnabbi. Naye, tebwafuna buyinza bufuzi ku Buyudaaya olw’okuwangula okwennyini okutuusa mu mwaka gwa BC 63; era olwo ne kiba mu ngeri eno wammanga.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> Ku kuddayo kwa Pompey okuva mu lutabaalo lwe olw’okulwanyisa Mithridates, kabaka wa Pontus, waaliwo abavuganya babiri, Hyrcanus ne Aristobulus, abaali balwanira engule ya Yudaaya. Ensonga yaabwe ne etwalibwa mu maaso ga Pompey, eyategeera mangu nti okusaba kwa Aristobulus okw’okufuna engule tekwali kwa bwenkanya; naye n’ayagala okusindikaayo okusalawo mu nsonga zino okutuusa ng’amaze olutabaalo lwe lwe yali amaze ebbanga ng’alwegomba mu Arabia, n’asuubiza olwo okukomawo n’okutereeza ebyabwe nga bwe kinaalabika nga kya bwenkanya era kituufu. Aristobulus, nga amaze okutegeera ddala endowooza za Pompey, n’ayanguwa okuddayo e Yudaaya, n’awa abantu be eby’okulwanyisa, era n’ayetegekera okuweerwanisa okunywevu, nga yeeyamye okukuuma engule newankubadde obulabe bwonna, kubanga yalaba nti ejja kuweebwa omulala. Pompey n’amugoberera okumulemerako. Bwe yatuuka okumpi ne Yerusaalemi, Aristobulus, ng’atandika okunenya ebyo bye yali akoze, n’afuluma okumusisinkana, n’agezaako okumalamu ensonga n’okusuubiza okugondera ddala n’okuwa ensimbi nnyingi. Pompey bwe yakkiriza kino, n’atuma Gabinius, ng’akulira ekitundu ky’abaserikale, okugenda okufuna ensimbi. Naye Gabinius bwe yatuuka e Yerusaalemi, n’asanga emiryango giggaliddwa, era n’abuulirwa okuva waggulu ku bbugwe nti ekibuga tekigenda kutuukiriza endagaano.

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> Pompey, nga tayagala kulimbibwa bwe batyo awatali kubonerezebwa, n’assa Aristobulus, gwe yali yeetutte naye, mu njegere, era amangu ddala n’atabaala Yerusaalemi n’eggye lye lyonna. Abawagizi ba Aristobulus baali baagala okulwanirira ekifo; abawagizi ba Hyrcanus baali baagala okugulawo enzigi. Abo ab’oluvannyuma bwe baali be bangi era ne bawangula, Pompey n’aweebwa okuyingira mu kibuga awatali kumulemesa. Kyavuddeko abeegwanyiza Aristobulus ne baddukira ku Lusozi lwa Yeekaalu, nga beewera ddala okulwanirira ekifo ekyo nga bwe Pompey yeewera okukiwamba. Oluvannyuma lwa myezi esatu ne bakola ekituli kinene mu bbugwe ekimala okulumba, era ekifo ne bakitwala ku maanyi g’ekitala. Mu kuttibwa okw’entiisa okwaddirira, abantu 12,000 ne battibwa. Kyali eky’okulabako ekikwatako omutima, bw’ategeeza omuwandiisi w’ebyafaayo, okulaba bakabona, nga mu kiseera ekyo bali mu kuweereza kwa Katonda, nga mu bukkakkamu n’obumalirivu beeyongera okukola omulimu gwe baamanyidde, nga bwe balabika nga tebamanyi ku butabanguko obukambwe, newaakubadde nga ku buli bbali ab’amikwano gyabwe baali battibwa, era emirundi mingi omusaayi gwabwe ne gwegattika n’ogw’essaddaaka zaabwe.

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> Bw’amaze okumalizaawo olutalo, Pompey n’amenya bbugwe bwa Yerusaalemi, n’aggya ebibuga bimu okuva mu buyinza bwa Yudaya n’abiwa mu buyinza bwa Siriya, era n’abassaako Abayudaaya omusolo. Ate bw’atyo, omulundi ogwasooka, Yerusaalemi yateekebwa olw’okuwangulwa mu ngalo z’obuyinza obwo obwali bugenda okunyweza ‘ettaka ery’ekitiibwa’ mu ngalo ez’ekyuma okutuusa obwo lwe bwaligimalawo ddala.

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> 'OLUNYIRIRI 17. Era aliteeka amaaso ge ku kuyingira n'amaanyi g'obwakabaka bwe bwonna, era abatereevu nga bali naye; bw'atyo bw'alikola: era alimuwa omuwala omu ku bawala, ng'amwonona; naye tajja kuyimirira ku ludda lwe, so tejja kubeerera ku lulwe.'

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

> Omubishopu Newton aleeta ensoma endala ku olunyiriri luno, erabika ng’erisinga okutegeeza obulungi amakulu, nga bw’eti: ‘Era aliteeka amaaso ge ku kuyingira mu maanyi obwakabaka bwonna.’ Olunyiriri 16 lwatutuusa ku kiseera Abaloma lwe baawangula Siriya ne Yudaya. Roma yali yawangudde dda Macedon ne Thrace. Eggyiputa kaakano kye kyokka ekyali kisigadde mu ‘bwakabaka bwonna’ bwa Aleksanda, obutannaba kuteekebwa wansi w’obuyinza bwa Roma; era obuyinza obwo kaakano bwateeka amaaso gaabwo ku kuyingira mu maanyi mu nsi eyo.

> “Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

> “Ptolemy Auletes yafa mu mwaka gwa 51 nga Kristo tannajja. Yaleka engule n’obwakabaka bwa Misiri eri mutabani we omukulu n’omuwala we, Ptolemy ne Cleopatra. Mu kiragiro kye eky’enkomerero kwalagirwa nti baali baakufumbiriganwa, era bafugire wamu; era kubanga baali bakyali bato, baateekebwa wansi w’obukuumi bw’Abaruumi. Abantu b’Abaruumi baakkiriza obuvunaanyizibwa obwo, ne balonda Pompey okuba omulabirizi w’abasika abato aba Misiri.

> “A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

> Enkaayana ne zivumbuka nga wayiseewo akaseera katono wakati wa Pompey ne Caesar, ne walwanibwa olutalo olwamanyikibwa olw’e Pharsalia wakati w’abaduumizi bombi. Pompey bwe yawangulwa n’addukira mu Misiri. Caesar amangu ddala n’amugoberera eyo; naye nga tannatuuka, Ptolemy, gwe yali ateekeddwa okubeeranga omukuumi we, n’atta Pompey mu bukambwe. Noolwekyo Caesar n’atwala obuvunaanyizibwa obwali bwegabiddwa Pompey, obw’okubeera omukuumi wa Ptolemy ne Cleopatra. N’asanga Misiri mu kavuyo olw’obuzibu obw’omu nsi; Ptolemy ne Cleopatra baali bafuuse balabe, era Cleopatra ng’agaaniddwa omugabo gwe mu bufuzi. Wadde nga bwe kityo, teyasitaala kuserengeta e Alexandria n’eggye lye eritoono, abalwanyi ab’oku mbalaasi 800 n’ab’oku bigere 3200, okwekenneenya obutakkanya obwo era n’awambaatira omulimu gw’okubutereeza n’okubumalawo. Obuzibu nga buli lunaku bweyongera, Caesar n’alaba nti eggye lye eritoono terimala okukuuma ekifo kye, era nga tasobola kuva Misiri olw’omuyaga ogw’obukiikakkono ogwava mu kiseera ekyo, n’atumira mu Asia n’alagira ama ggye ge gonna ge yalina mu kitundu ekyo okujja okumuyamba mangu ddala nga bwe kisoboka.

> “In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

> Mu ngeri ey’amalala ennyo n’afulumya ekiragiro nti Ptolemy ne Cleopatra basaasaanye amaggye gaabwe, balabikire mu maaso ge okumalirwawo enkaayana zaabwe, era bagonderere okusalawo kwe. Olw’okuba Yegiputa yali obwakabaka obweyimiridde, ekiragiro kino eky’amalala kyalabibwa ng’okunyooma kitiibwa ky’obwakabaka bwakyo, kyebava Abayegiputa, nga banyiize nnyo, ne bakwatira ku by’okulwanyisa. Caesar n’addamu nti yakolanga ng’asinziira ku kiwandiiko ky’obugabi kya kitaabwe, Auletes, eyateeka abaana be wansi w’obukuumi bwa Seneti n’abantu ba Rome, obuyinza bwabwe bwonna bwali kati mu mikono gye ng’ali consul; era nti, ng’omukuumi waabwe, yalina obuyinza okulamula ensonga wakati waabwe.

> “The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

> Omusango ne guleetebwa oluvannyuma mu maaso ge, era bannamateeka ne baalondebwa okuwolereza ensonga za buli ludda. Cleopatra, ng’amanyi obunafu bw’omuwanguzi omukulu Omuroma, n’alowooza nti obulungi bwe bujja kubeera bw’amaanyi nnyo okumusikiriza okusalirwa ensala emuganyira okusinga munnamateeka yenna gw’andikozeesa. Okutuuka mu maaso ge nga tebamuzuulidde, n’ateeka mu nkola enkwe eno: N’alalisa omubiri gwe omulamba mu mugugu gw’engoye, Apollodorus, omuweereza we Omusisiili, n’aguzinga mu lugoye, n’agusiba n’omuguwa, era n’akikubega ku bibegabega bye eby’amaanyi ng’eby’a Hercules, n’anonya ebyumba bya Caesar. Ng’ategeeza nti alina ekirabo eri omuduumizi w’eggye Omuroma, n’akkirizibwa okuyita mu mulyango gw’ekigo, n’atuuka mu maaso ga Caesar, n’ateeka omugugu ogwo ku bigere bye. Caesar bwe yamala okusumulula omugugu guno ogwali gulimu omuntu, laba! Cleopatra omulungi n’ayimirira mu maaso ge. Tekyamunyiza nkwe eyo n’akatono, era, kubanga empisa ze zaali nga bwe ziwandiikiddwa mu 2 Peetero 2:14, okulaba omulundi ogusoose ku muntu omulungi bw’ati, nga bwe agamba Rollin, kwamukolako mu ngeri yonna gye yali ayagadde.

> “Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

> Oluvannyuma Caesar n’asalawo mu kiragiro nti muganda ne mwannyina batudde ku ntebe ey’obwakabaka wamu, ng’okusinziira ku kigendererwa ekyali mu kiwandiiko ky’okusigira. Pothinus, Ssabaminisita w’eggwanga, ng’ye yali asinga omukono mu kugoba Cleopatra ku ntebe y’obwakabaka, n’atya ebyava mu kumuddiza ku ntebe. N’olwekyo n’atandika okusaasaanya obuggya n’obukyayi eri Caesar, ng’abuulira abantu nti ku nkomerero yali agenderera okuwa Cleopatra obuyinza bwonna yekka. Obujeemu obweyolefu ne buddirira mangu. Achillas, ng’akulira abasajja emitwalo ebiri (20,000), n’asituka okugoba Caesar okuva mu Aleksandriya. Caesar n’ateekateeka mu bukugu akabinja ke akatono mu nguudo ne mu bisikiro by’ekibuga, n’asanga nga tewali buzibu mu kuddiriza abalumba. Abamisiri ne bagenderera okuzikiriza ebyombo by’eggye lye ery’oku nnyanja. Naye n’abaddamu n’abokya ebyabwe. Ebyombo ebimu ebyali biri mu muliro bwe byasindikibwa empewo ne bitwalibwa okumpi n’ekitigi, amazu amangi g’ekibuga ne gatandika okwaka, era laibirale ya Aleksandriya eyatiikirivu, nga erimu okumpi ne 400,000 ebitabo, n’azikirira.

> “The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

> Olutalo nga lweyongedde okuba olw’obulabe, Caesar n’atuma abatumwa mu nsi zonna ez’omuliraano okusaba obuyambi. Floti nnene y’ebyombo yava mu Asia Minor okumuyamba. Mithridates n’atandika olugendo okugenda e Egypt n’eggye erakuŋŋanyiziddwa e Syria ne Cilicia. Antipater Omw’Idumea n’amwegattako n’Abayudaaya enkumi ssatu. Abayudaaya, abaali bakwata ku mpitano ez’ayingira e Egypt, baakkiriza eggye okuyita nga tewali kiziyiza. Wobutabaawo okukolaganira awamu kuno ku ludda lwabwe, enteekateeka yonna ebeera elemererwa. Okutuuka kw’eggye lino kwe kwasalawo olutalo. Waabaddewo entabaalo ey’okusalawo okumpi ne Nile, n’aggwa ku buwanguzi obujjuvu bwa Caesar. Ptolemy, ng’agezaako okudduka, yazamira mu mugga n’afa. Alexandria ne Egypt yonna ne bwewaayo eri muwangazi. Rome kati yali eyingidde era n’efuga bwakabaka bwonna obwasooka obwa Alexander.

> “By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

> “Abagolokofu” aboogeddwako mu kigambo kino tewali kubuusabuusa nti kitegeeza Abayudaaya, abaamuwa obuyambi obwayogeddwako dda. Singa tewaabawo obuyambi obwo, yandiremereddwa; naye olw’obuyambi obwo, yaggya Misiri yonna wansi w’obuyinza bwe mu bujjuvu, mu mwaka gwa Kristo nga tannazaalibwa 47.

> “‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

> 'Omuwala w’abakazi, okumwonona.' Okwagala kwe Caesar yalina eri Cleopatra, eyamuzalira omwana omu, omuwandiisi w’ebyafaayo akikwasa okuba ensonga emu yokka eyamuwaliriza okutandika olutalo olw’obulabe oluyitirivu—olutalo lwa Misiri. Kino kyamuleka e Misiri okumala ekiseera kiwanvu okusinga bwe byetaagisa emirimu gye, nga amalira ekiro kyonna mu mbaga n’okunywa n’okusanyukira wamu n’omugabekazi omwonoonefu. 'Naye,' bw’agamba nnabbi, 'tajja kuyimirira ku luuyi lwe, era tebijja kubeera ku lulwe.' Oluvannyuma Cleopatra yegatta ku Antony, omulabe wa Augustus Caesar, n’akozesa amaanyi ge gonna okulwana ne Loma.

> “‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

> "OLUNYIRIRI 18. Oluvannyuma lw’ekyo alikyusa amaaso ge eri ebizinga, era alitwala bingi; naye omulangira, olw’ebigendererwa bye, alikomya okunyooma okuleeteddwa naye; n’atanyoomebwa ye, alikukyusa n’akukomyawo ku ye."

> “War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

> Entalo ne Pharnaces, kabaka wa Cimmerian Bosphorus, oluvannyuma ne zimuggya mu Misiri. ‘Bwe yatuuka gye baali abalabe,’ Prideaux bw’agamba, ‘n’atagabira ye newankubadde bo mpummulo yonna, amangu ago n’abalumba, era n’abawangula ddala; ebyo n’abiwandiikira mukwano gwe mu bigambo bisatu bino: Veni, vidi, vici; Najja, nalaba, nawangula.’ Ekitundu eky’enkomerero ky’olunyiriri luno kirimu obuziba, era waliwo enjawukana mu birowoozo ku ngeri gye kiteekebwako. Abamu bakiteeka emabega mu bulamu bwa Caesar, era balowooza nti bakiraba nga kituukiriziddwa mu butakkaanya bwe yalina ne Pompey. Naye ebintu ebyasooka n’ebyaddirira ebyalagibwa bulungi mu bubaka bw’obunnabbi bitusindika okunoonyereza ku kutuukirizibwa kw’ekitundu kino ky’obunnabbi wakati w’obuwanguzi ku Pharnaces n’okufa kwa Caesar e Roma, nga bwe kulabisibwa mu lunyiriri oluddako. Ebyafaayo ebyawandiikiddwa mu bujjuvu eby’ekiseera kino byandisobola kuleeta mu butangaazi ebintu ebiyinza okufuula okuteekako ekitundu kino ky’ekyawandiikibwa nga tekirimu buzibu.

> “‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

> OLUNYIRIRI 19. Awo ajja okukyukira ekigo eky'ensi ye: naye ajja kweesittala n'agwa, era tajja kusangibwa.

> “After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

> “Bwe yamala okuwangula okwo, Kayisaali n’awangula obutundutundu obwasembayo obw’oluuyi lwa Pawulo mpeyi, nga kuliko Kato ne Skipio mu Afirika ne Labiyeno ne Varus mu Sipeyini. Bwe yakomawo e Rooma, ‘ekigo eky’ensi ye ye,’ n’afuulibwa omufuzi atalina kkomo; era n’aweebwa n’obuyinza obulala n’ekitiibwa ekirala ebyamufuula ddala omufuzi omujjuvu w’obwakabaka bwonna. Naye nnabbi yali yagambye nti aliryoka yeesittala n’agwa. Olulimi luno lulaga nti okugwa kwe kwandibadde kwa mangu era okutasuubirwa, ng’omuntu yeesittala mu kutambula kwe nga tasuubidde. Era bwe kityo omusajja ono, eyalwana n’awangula entalo ebikumi bitaano, n’amenya ebibuga lukumi, era n’atta abantu kakadde kamu n’obukadde kikumi mu kyenda mu bbiri mu enkumi, yagwa, si mu luyoogaano olw’entalo newaakubadde mu kiseera ky’okukaayana, wabula mu kiseera lwe yalowooza nti ekkubo lye lyali ligonvu era lisasaanyiziddwaako ebimuli, era nga akabi kaali kalowoozebwa okuba nga kali wala; kubanga bwe yatuula mu ntebe ye eya zzaabu mu kisenge kya senaato, okuweebwa okuva mu mikono gy’ekibiina ekyo erinnya lya kabaka, ekiso ky’obulyamu ne kimukuba amangu mu mutima. Kassiyo, Buluuto, n’abalala abaali batemye olukwe ne bamulumba, n’agwa ng’afumitiddwa ebiwundu amakumi abiri mu bisatu. Bw’atyo yeesittala n’agwa amangu, n’ataddayo kulabika, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Okutuukirira okw’ebyafaayo kwa Rooma ey’Abamawanga (kabaka ow’obukiika obwa kkono), ng’essibwa ku ntebe y’obwakabaka, ye byafaayo ebiraga nga bwe bituukirizibwa embere ebyafaayo by’okutikkirwa kwa Rooma ey’omu mulembe guno ku ntebe y’obwakabaka mu bumu obw’emirundi esatu obugenda okubaawo mu tteeka lya Ssande erigenda okujja amangu. Ebyafaayo ebyo era biragibwa mu nnyiriri amakumi asatu okutuuka ku amakumi asatu mu mukaaga, ezaalaga ekiseera obwapapa lwe lwasooka okuteekebwa ku ntebe y’obwakabaka mu mwaka gwa 538. Ennyiriri kkumi na mukaaga okutuuka ku kkumi na mwenda, n’ennyiriri amakumi asatu mu lumu okutuuka ku amakumi asatu mu mukaaga byombi biraga okusituka n’okugwa okw’enkomerero okw’omwenzi wa Ttuulo. Ebyafaayo ebyo era byalagibwa mu nnyiriri ttaano okutuuka ku mwenda, kabaka ow’olubereberye ow’obukiika obwa kkono lwe yateekebwawo oluvannyuma lw’okuwangula ebitundu by’ensi bisatu. Oluvannyuma yalagaana endagaano ne kabaka ow’obukiika obwa ddyo, naye n’amenya endagaano eyo, era mu kuddamu kabaka ow’obukiika obwa ddyo yamutuusaako ekiwundu ekitta, kabaka ow’obukiika obwa kkono n’afiira mu busibe bwa Misiri.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Ennyiriri okuva ku ttaano okutuuka ku mwenda, okuva ku kkumi na mukaaga okutuuka ku kkumi na mwenda, n’okuva ku amakumi asatu okutuuka ku amakumi asatu mu mukaaga, ziwa ennyiriri esatu ez’obunnabbi, ezituukirizibwa mu nnyiriri okuva ku amakumi ana okutuuka ku amakumi ana mu ttaano. Bwe yalaga Sister White nti, “ebingi ku byafaayo ebyatuukirizibwa mu bunnabbi buno bijja kuddamu,” kyategeeza ddala nti essuula yonna eraga ennyiriri okuva ku amakumi ana okutuuka ku amakumi ana mu ttaano. Ennyiriri okuva ku amakumi abiri okutuuka ku amakumi abiri mu bbiri ziraga okuzalibwa n’okufa kwa Kristo, era okuzalibwa kwe kwakiikirira ekiseera ky’enkomerero mu 1798 ne 1989; ate n’okufa kwe ku musaalaba kwakiikirira Okitobba 22, 1844, n’etteeka lya Ssande.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Ekitundu eky’amakumi abiri mu ssatu kiraga omukago wakati w’Abayudaaya ne Loma, mu byafaayo by’okujeemera kwa Makabeeyi. Omukago ogwo mu byafaayo ebyo gukiikirirwa emyaka gya 161 BC ne 158 BC. Byafaayo bya Makabeeyi bi kiikirira olunyiriri lw’omunda olutandikira ku mukago wakati wa Loma n’Abayudaaya ba Makabeeyi ogwatandikibwawo Abayudaaya, era ne luggwaawo nga Abayudaaya baagamba nti tebalina kabaka wabula Kayiisaali. Ekitundu eky’amakumi abiri mu ssatu kiddirira ebitundu eby’amakumi abiri mu emu n’amakumi abiri mu bbiri; ekitundu eky’amakumi abiri mu emu kiraga okuzaalibwa kwa Kristo, ekiseera ky’obunnabbi eky’enkomerero, ate ekitundu eky’amakumi abiri mu bbiri kiraga omusalaba, ogukiikirira etteeka lya Ssande.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Ku musalaba Abayudaaya baagamba nti Kayisa (Looma) ye kabaka waabwe, era "omukago" ogw'olunyiriri lw'amakumi abiri mu ssatu gulaga entandikwa y'okusalawo kw'Abayudaaya okuweereza Looma, mu kkomerero kw'okwatula kwa Bayudaaya obwesigwa bwabwe eri Looma. Ekkomerero ly'Abayudaaya, nga kiragibwa ku musalaba, ligobererwa entandikwa y'okwegatta kw'Abayudaaya ne Looma.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Ennyiriri 24 okutuuka ku 30 ziraga emyaka 360 Roma ey’Abapagana gye yafugira mu buyinza obukulu ennyo okuva mu Lutalo lw’e Actium mu 31 BC okutuuka ku kusengulwa kw’ekitebe ky’obwakabaka okuva e Roma okugenda e Constantinople mu mwaka 330. Ekiseera kino eky’emyaka 360 kifaananyiriza emyaka 1260 mwe Roma ey’obwapapa yafugira mu buyinza obukulu ennyo, era awamu bino biraga ekiseera okuva ku lunyiriri 41, n’omwegatte ogw’obusatu ogugenda okubeerawo ku tteeka lya Ssande erigenda okujja mu bwangu, okutuuka ku kuggalawo kw’ekiseera ky’ekisa.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

Enjira zonna z’obunnabbi mu byafaayo eziri mu ssuula 11, zegalanagana n’ennyiriri mukaaga ez’oluvannyuma ez’omu Danyeri ssuula 11; naye ebyafaayo by’obunnabbi okuva ku ‘Kiseera eky’Enkomerero’ mu 1989, ebiragirwa mu nnyiriri 40 okutuuka ku Tteeka lya Ssande mu nnyiriri 41, bye ‘ekitundu ky’obunnabbi kya Danyeri ekikwata ku nnaku ez’oluvannyuma.’ Ebyafaayo ebitayogeddwako mu nnyiriri 40, kye Okubikkulirwa kwa Yesu Kristo, ekiggulwawo nga ekiseera kiri kumpi, nga katono ddala nga ekiseera eky’okugezesebwa kiggalwa.

We will continue this study in the next article.

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

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> Tulina ebiragiro bya Katonda n’obujulizi bwa Yesu Kristo, era obwo bwe Omwoyo gw’obunnabbi. Amayinja agataliiko muwendo gasangibwa mu Kigambo kya Katonda. Abo abanoonya ekigambo kino balina okukuuma omutwe omulongoofu. Tebalina kukkiriza okwegomba okwakyamye kubafuga mu kulya newaakubadde mu kunywa.

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> Bwe bakola kino, obwongo bwabwe bujja kutabanguka; tebajja kusobola okugumira obuvune bw'okunoonya mu bujjuvu okuzuula amakulu g'ebintu ebyo ebikwata ku nkomerero y'ebyafaayo by'ensi eno.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> Bwe ebitabo bya Danyeri n’Okubikkulirwa binaategeerekebwa obulungi okusinga, abakkiriza bajja kufuna obumanyirivu mu by’eddiini obw’enjawulo ddala. Bajja okulabako katono ku nzigi ez’eggulu ezigguddwa, ne emitima gyabwe n’amagezi gaabwe gikwatibwe nnyo ku kikula ky’obuntu kye buli omu alina okukulaakulanya, okuyinza okufuna omukisa ogugenda okuba empeera ey’abalongoofu emitima.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> Mukama aliwa omukisa eri bonna abagenda okunoonya mu bwetoowaze n’obuwombeefu okutegeera ebyo ebibikkuliddwa mu Kitabo ky’Okubikkulirwa. Kino kitabo kirimu bingi nnyo eby’obulamu obutaggwaawo era kijjudde ekitiibwa, okutuusa n’okuba nti buli asoma era akinonyerezaako n’obunyiikivu afuna omukisa ogw’abo ‘abawulira ebigambo by’obunnabbi buno era bakuuma ebyo ebyawandiikiddwa omuli.’

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> Mu kusoma Ekitabo ky’Okubikkulirwa ekintu kimu kijja kutegeerwa ddala— nti enkwatagana wakati wa Katonda n’abantu be eri ya kumpi era ekakafu.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> Okukwatagana okw’ekyewuunyisa kulabika wakati w’obutonde bw’eggulu n’ensi eno. Ebyo ebyabikkulirwa Danyeri oluvannyuma byayongerwako n’okubikkulirwa okwaweebwa Yokaana ku Kizinga kya Patimo. Ebitabo bino bibiri biteekwa okwekenneenya n’obwegendereza. Emirundi ebiri Danyeri yabuuza nti, “Kijja kutwala bbanga ki okutuuka ku nkomerero y’ekiseera?”

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> 'Nawulira, naye saategeera; awo ne njogera nti, Ai Mukama wange, enkomerero y'ebintu bino eriba etya? N'ayogera nti, Genda mu kkubo lyo, Danieri; kubanga ebigambo bino biggaliddwa era bitemeddwa akabonero okutuusa ku biro by'enkomerero. Abangi balitukuzibwa, era balifuulibwa kyeru, era baligezebwa; naye ababi balikola bubi; era tewali mu babi alitegeera; naye abalina amagezi balitegeera. Era okuva ku kiseera lwe banaggyaawo ekiweebwayo kya buli lunaku, ne bwe banaateekawo ekyennyinyala ekireeta okuzikirira, walibaawo ennaku 1290. Alina omukisa oyo alindirira, n'atuuka ku nnaku 1335. Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero; kubanga oneewummuza, era oyimirire mu mugabo gwo ku nkomerero y'ennaku.'

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> Empologoma ey’ekika kya Yuda ye eyasumulula ebisiba by’ekitabo, n’awa Yokaana okubikkulirwa kw’ebirina okubaawo mu nnaku zino ez’ekkomerero.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> Danyeri yayimirira mu mugabo gwe okuwa obujulizi bwe, obwali busibiddwa okutuusa ku biro eby’enkomerero, ekiseera lwe kyandilangirirwa obubaka bw’omumalaika asooka eri nsi yaffe. Ebintu bino bya bukulu obutagererwa mu nnaku zino ez’enkomerero; naye ng’ekiri nti ‘abangi balyoke batukuze, ne batangale, ne bakebwe,’ ‘ababi balikola obubi; so tewali wa babi alitegeera.’ Mazima ddala kino! Ekibi kwe kumenya etteeka lya Katonda; era abo abagaana okukiriza omusana ogukwata ku tteeka lya Katonda tebagenda kutegeera okulangirirwa kw’obubaka bw’abamalayika abasatu—asooka, ow’okubiri, n’ow’okusatu. Ekitabo kya Danyeri kiggulwawo mu Kubikkulirwa kwa Yokaana, era kitutwala okutuuka ku biseera eby’enkomerero mu byafaayo by’ensi eno.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

> Ab’oluganda baffe banaakijjukira nti tuli wakati mu bulabe bw’ennaku ez’enkomerero? Musome ekitabo ky’Okubikkulirwa nga mukikwataganya n’ekitabo kya Danyeri. Muyigirize bino. Obujulizi eri Abasumba, 114, 115.

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