Article

# Panium - Number Twenty

Panium - Ennamba ey'amakumi abiri

Daniel 11’s Sequence and the 2025 Warning

Ensengeka eya Danyeri essuula 11 n’Obulabula obw’omwaka gwa 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Enkozesa eyasookera ddala ey’ebyafaayo eyatuukiriza olunyiriri 10 okutuuka ku 16 yalaga nti Loma, eyateekawo okwolesebwa, yatuuka mu mwaka gwa 200 nga Kristo tannazaalibwa, omwaka gumu ogw’olutalo lwa Panium; ate nze nteekawo endowooza nti mu 2025 Loma yatuuka era n’ateekawo okwolesebwa mu kuyingizibwa mu buweereza kwa Trump ne Papa Leo. Omwaka 2025 ye gwokka mwe Papa ne Pulezidenti baayingizibwa mu buweereza mu mwaka gumu. Mu 2025 ekisolo n’ekifaananyi kyakyo byayimusibwa okulabibwa eri bonna abagala okulaba. Okwawukana n’abatandisi, nze nkozesa eddiriraganwa ly’olunyiriri, so si kwebyafaayo ebyasooka ebyatuukiriza olunyiriri. Nkaanya n’ebyafaayo, naye nsinziira ku ddiriraganwa eriri mu lunyiriri okufuula omusingi ogw’enteekateeka y’ebyafaayo, mu kifo ky’okukozesa ebyafaayo okutegeka omusingi gw’olunyiriri. Nnawanjagira nti enkola zombi zituufu.

## The Revolution of the Maccabees

Enkyukakyuka ey’Abamakkabeeyi

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Nkozesa olunyiriri lw’Abamakabeeyi mu ngeri efaanagana. Okujeemera kw’Abamakabeeyi mu 167 BC kwali kumaze ebbanga ddene oluvannyuma lw’Olutalo lwa Panium olwa mu 200 BC, era nga nakwo nga wakyali ebbanga ddene nga Pompey tannaba kuwamba Yerusaalemi mu 63 BC. Olunyiriri olutandikira ku kitundu 16 n’okuwangulwa kwa Yerusaalemi okwakolebwa omuduumizi w’eggye Pompey mu 63 BC, ne lugenda mu maaso okutuuka eri Kayisaali Tiberias eyafuga mu kiseera Yesu lwe yasalibwako omusalaba. Omusalaba ne Tiberias byeyolekebwa mu kitundu 22 eky’essuula 11.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Era baneetwalibwa n’amaanyi ag’amataba okuva mu maaso ge, ne bamenyeka; weewaawo, ne omulangira w’endagaano. Danyeri 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Okulaga kwa Jjenaraali Pompeyo ng’awangula Yerusaalemi mu 63 B.C. mu kitundu eky’ekkumi na mukaaga, era n’omusaalaba mu A.D. 31 mu kitundu eky’amakumi abiri mu bbiri, bireetereza olunyiriri lw’obunnabbi olutandika ku kabonero k’etteeka lya Sande era ne luggwa ku kabonero k’etteeka lya Sande. Ekitundu eky’amakumi abiri mu ssatu kye kkomo mu mutundu guno gw’ebyawandiikibwa, kityo ne kiraga nti ekitundu eky’amakumi abiri mu bbiri kye kkomerero w’olunyiriri lw’obunnabbi olwatandikira mu kitundu eky’ekkumi na mukaaga. Awamu n’enkomerero enategeerekeka obulungi ey’olunyiriri mu kitundu eky’amakumi abiri mu bbiri, waliwo n’ensonga nti ekitundu eky’amakumi abiri mu bbiri kye kabonero k’ekkubo kye kimu ekiragirwa mu kitundu eky’ekkumi na mukaaga, kityo ne kiwa obujulizi bwa Alufa n’Omega nti ebitundu okuva ku eky’ekkumi na mukaaga okutuuka ku kya amakumi abiri mu bbiri bireetereza olunyiriri lw’obunnabbi olw’enjawulo.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Kyongeza ku bino nti ennyiriri 15 ne 16 ziteeka akabonero akalanga enkyukakyuka okuva mu bwakabaka bwa Seleucid okugenda ku buyinza bwa Abaroma, era olaba okusalako mu kugoberera okw’ebyafaayo okuva ku Seleucid mu lunyiriri 15 okutuuka ku Abaroma mu lunyiriri 16, ate n’ekitundu okuva ku lunyiriri 16 okutuuka ku 22 kyeyawuddwa bulungi ng’omutendera omu ogw’obunnabbi. Olunyiriri 16 luleeta obuyinza obuddako obunaafuga Yudaya, bityo ne lutekawo akabonero k’enkyukakyuka mu byafaayo eby’obunnabbi, nga bwe kiri ne ku lunyiriri 23. Omutendera guno gutandika era ne gukomekkereza n’akabonero k’etteeka lya Ssande, era gukomekkera mu lunyiriri 22 olw’essuula ey’ekkumi n’emu.

## Smith—and Three Caesars

Smith n’Abakayisa basatu

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Okuba nti olunyiriri olwa kkumi na mukaaga luyimirira etteeka ly’okukuuma Sande, era nga n’olunyiriri olwa amakumi abiri mu bbiri bwe lutyo, kireeta okuteekaganya ennyiriri ezo ebbiri nga zituuzibwa ne zitunuulirwa wamu. Uriah Smith awa endowooza ku linyiriri ery’amakumi abiri mu ssatu, era alambulula lwaki lyo liyimirira ebyafaayo ebyatandika wala emabega mu byafaayo ebyogereddwako mu nnyiriri ezisooka, so si luyimirira ebyafaayo ebigoberera amangu ddala oluvannyuma w’omusalaba ogw’olunyiriri olwa amakumi abiri mu bbiri.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> 'OLUNNYIRIRI 23. Era oluvannyuma lw’endagaano eyakolebwa naye alikola obukuusa: kubanga alyimuka, era alyeyongera amaanyi n’abantu abatono.'

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> ‘Him’ gwe endagaano eyogerwako wano yakolebwa naye, ateekwa okuba bumu n’obuyinza obwabadde ensonga enkulu y’obunnabbi okuva ku kitundu ekya 14; era nti buno bwe buyinza bwa Loma, kirabika n’awatalo kubuusabuusa mu kutuukirira kw’obunnabbi ku bantu basatu, nga bwe kyayogereddwako ddala, abaafugira okusikiranagana Obwakabaka bwa Loma; be Julius, Augustus, ne Tiberius Caesar. Ow’olubereberye, bwe yaddayo mu kigo ky’ensi ye mu buwanguzi, yasambaguka n’agwa, n’ataboneka. Ekitundu 19. Ow’okubiri yali ayimusa emisolo; era yafuga mu kitiibwa ky’obwakabaka, n’afa nga si mu busungu newaakubadde mu lutalo, wabula mu mirembe mu kitanda kye. Ekitundu 20. Ow’okusatu yali omukuusa, era omu ku ba beeyisa ababi ennyo. Yayingira mu bwakabaka mu mirembe, naye obufuzi bwe n’obulamu bwe byaggwaawo olw’obukambwe. Era mu mirembe gy’obufuzi bwe, Omulangira w’Endagaano, Yesu ow’e Nazaleesi, yattibwa ku musaalaba. Ebitundu 21, 22. Kristo tasobola nate kumenyebwa newaakubadde kuttibwa; ky’ava mu bufuzi bulala bwonna, ne mu biseera ebirala byonna, tetusobola kusanga kutuukirira kw’ebintu bino. Abamu bagezaako okuteeka ebitundu bino ku Antiokosi, ne bakola omu ku bakabona abakulu b’Abayudaaya Omulangira w’Endagaano, newaakubadde nga tebayitibwa bwe batyo. Kino kye kimu n’engeri y’okulowooza eyagezaako okufuula obufuzi bwa Antiokosi okutuukirizibwa kw’ennyanga entono eya Danyeri 8; era kiteekebwa mu maaso olw’ensonga y’emu; okumenya omuguwa omunene gw’obujulizi ogulaga nti enjigiriza ey’Okukomawo ye njigiriza ya Bayibuli, era nti Kristo ali kaakano ku mulyango. Naye obujulizi tebukuggibwawo; omuguwa tegusobola kumenyebwa.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Bwe yamala okutussa mu bintu eby’ensi eby’empisa z’obwakabaka okutuuka ku nkomerero y’emitendera ensanvu, nnabbi, mu lunyiriri 23, atuddamu emabega ku biro Abaruumi lwe baafuuka ab’okukwatagana obutereevu n’abantu ba Katonda olw’endagaano y’Abayudaaya, mu mwaka gwa Kristo nga tannajja 161: okuva awo ne tulyoka tutwalibwa mu lunyiriri olutereevu olw’ebintu ebigenda mu maaso okutuuka ku buwangwa obusembayo obw’Ekkanisa, n’okuteekebwawo kw’obwakabaka bwa Katonda obutaggwaawo. Abayudaaya, nga banyigirizibwa nnyo bakabaka b’e Busuuli, baweereza ababaka e Rooma, okusaba obuyambi bw’Abaruumi, n’okwegatta nabo mu ‘ndagaano ey’omukwano n’okukolagana nabo.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, ekitabo 12, essuula 10, akatundu 6. Abaruumi baawulira okusaba kw’Abayudaaya, ne babawa ekiragiro, ekyategekebwa mu bigambo bino:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> 'Ekiragiro ky’Olukiiko Olukulu ekikwata ku mukago gw’obuyambi n’omukwano n’eggwanga ly’Abayudaaya. Tekirikkirizibwa mu mateeka buli ali wansi w’obuyinza bw’Abarooma okutabaalira ku ggwanga ly’Abayudaaya, newankubadde okuyamba abo abakikola, newankubadde nga babasindikirira empeke, oba ebyombo, oba ensimbi; era bwe wabaawo abalumba Abayudaaya, Abarooma banaabayamba okutuuka ku busobozi bwabwe; ate era, bwe wabaawo abalumba Abarooma, Abayudaaya banaabayamba. Era bwe Abayudaaya baba baagala okwongerako oba okuggyako ku mukago guno gw’obuyambi, ekyo kinaakolebwa nga waliwo okukkiriza okw’omugatte kw’Abarooma. Era buli kyonna ekinaayongerwako bwe kityo, kinaaba n’amaanyi g’amateeka.' 'Ekiragiro kino,' bw’agamba Josephus, 'kyawandiikibwa Eupolemus, mutabani wa John, ne Jason, mutabani wa Eleazer, mu biro nga Judas yali Kabona Asinga Obukulu w’eggwanga, ate Simon, muganda we, yali Omuduumizi w’amagye. Era guno gwe gwali omukago ogwasooka Abarooma gwe baakola n’Abayudaaya, era ne gutekebwateekebwa mu ngeri eno.'

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> Mu kiseera ekyo Abaroma baali eggwanga eritono, ne batandika okukola mu bukumpanya, oba n’amagezi g’obukuusa, nga bwe kitegeeza ekigambo. Era okuva awo ne bayimuka mu kulinnya okw’ennywevu era okw’amangu okutuuka ku ntikko y’obuyinza gye baatuukako oluvannyuma. Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Si kyokka nti omusalaba ogw’olunyiriri olw’amakumi abiri mu bbiri gumaliriza omugendo n’akabonero ke kamu akali ne ku ntandikwa y’omugendo, naye era olunyiriri oluddako lukomyera emabega mu byafaayo ebyasooka okutuuka ku musalaba, okutuuka mu bbanga erirabika ng’emyaka nga amakumi asatu oluvannyuma wa Panium, era ng’emyaka nga kikumi nga tekinnaba kubeera nti Abaruumi baawangula Yerusaalemi. Akabonero k’ekkubo k’Omukago gw’Abayudaaya, kwe Smith wano alambika nga mu 161 BC, abalala mu ba pioniya bakalambika nga mu 158 BC. Ekigendererwa kye nnassaako amaso wano si myaka gyennyini, wabula nti ennyiriri okuva ku kkumi na mukaaga okutuuka ku amakumi abiri mu bbiri ziraga omugendo gw’ebyafaayo eby’obunnabbi ogwe mu gwo etteeka lya Sande we litandikira era ne we limaliriza, nga lye Alufa ne Oomega gw’ogwo omugendo. Ate nga bw’omugendo ogw’ennyiriri okuva ku kkumi na mukaaga okutuuka ku amakumi abiri mu bbiri gumaze okuteekebwawo, olunyiriri olw’amakumi abiri mu ssatu luddamu ne lugaziya ebyafaayo ebiri mu mugendo ogw’ennyiriri okuva ku kkumi na mukaaga okutuuka ku amakumi abiri mu bbiri. Omugendo gw’ebyafaayo eby’obunnabbi oguyimirizibwa olunyiriri olw’amakumi abiri mu ssatu gwe byafaayo bya Abamakabeeyi, era ebyafaayo bya Abamakabeeyi biringa ddala mu ngeri entuufu ebyafaayo bya United States.

## Two Dynasties

Amalulyo Abiri

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Abamakabeeyi bayimirira obujeemu okulwanyisa obwakabaka bwa Seleucid obwatandika mu mulembe gw’obufuzi bwa Antiochus Epiphanes. Obujeemu buno bwali ku bwakabaka bwa Seleucid obw’omu Bukiikakkono, era bwavamu obuwanguzi, ne buteekawo olulyo lumu ku amalulyo abiri ag’obwakabaka mu Yudaaya, mu mulembe ogwayongerera ddala ne gutuuka ku kuzikirizibwa kwa Yerusaalemi mu mwaka gwa 70 AD. Olulyo olwasooka lwali lwa Hasmonean, ate olwokubiri lwali lwa Herodian. Olulyo olw’obwakabaka lwa Herodian lwe lwali obukulembeze obw’okubiri bwa Yudaaya oluvannyuma lw’okununulibwa okuva mu bwakabaka bwa Seleucid obw’omu Bukiikakkono. Era lwali luggattiddwa butereevu ku nteekateeka y’Abaloma; ate olulyo olwasooka, olwa Hasmonean, lwali mu mazima lw’Obuyudaaya ddala. Olulyo lwa Hasmonean lwatandika mu mwaka gwa 141 BC, era mu 37 BC ne lwatandika olwa Herodian, ne lubeerawo okutuusa ku mwaka gwa 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Amalulyo g’abafuzi gakiikirira obufuzi bwa Yuda, ettaka ery’ekitiibwa ery’edda era eryennyini. Obujeemu bwa Abamakabeeyi bwali okuva mu 167 okutuuka mu 160 nga Kristo tannazaalibwa. Mu 164 nga Kristo tannazaalibwa Abamakabeeyi baagoba Antiochus Epiphanes okuva mu Yerusaalemi, ne batukuza yeekaalu ne bagiddamu okugiwaayo oluvannyuma lwa Antiochus okugitukobya; naye kyali mu 141 nga Kristo tannazaalibwa we obuyinza bwa Seleucid obwa mu bukiikakkono bwawangulwa ddala, era ne lutandika olulyo olw’obufuzi olwa Hasmonean.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Olunyiriri lw’obufuzi lwa Herode kye kisumuluzo ku lunyiriri luno, kubanga ye Herode Omunene eyalagira okutta abaana abato mu kiseera ky’okuzaalibwa kwa Yesu, era omwana we yali afuga mu kiseera Yesu lwe yafa. Herode Omunene yali kitaawe, era yali kabaka ku Buyudaaya; naye omwana we yali tetulaki bwokka, kitegeeza nti yali mufuzi w’ekitundu eky’okuna ky’obwakabaka, nga gavana mu kifo kya kabaka. Ky’ensonga lwaki yali talina buyinza obumala; kye kyamuteeka mu kwetaaga okukwatagana ne Pilato okubamba Kristo ku musaalaba. Okuzaalibwa kwa Yesu kwali “ekiseera ky’enkomerero” mu lunyiriri lw’obunnabbi lwe, era okufa kwe kukiikirira etteeka lya Ssande. Herode asooka akukiikirira 1989, ate Herode asembayo ye etteeka lya Ssande. Okuva ku Herode kitaawe okutuuka eri Herode omwana kwe kulunyiriri lw’obunnabbi lwa Kristo.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Olulyo lwa Makkabeeyi lwatandikira n’obujeemu obuwangula ku kabaka ow’Obukiikakkono eyawaliriza empisa ze eza Bugiriki, obuwangwa bw’Obugiriki, era n’eddiini y’Obugiriki ku Bayudaaya. Entandikwa y’olulyo lwa Hasimoneeyi yakiikirira 1798. Lwaki bwe kityo, oyinza okubuuza? Bwe kiba nti olulyo lumu lutandikira mu ‘kiseera ky’enkomerero’ eky’obunnabbi, nga bwe kyali ku lulyo lwa Herode mu kuzaalibwa kwa Kristo, olwo olw’obwetaavu bw’obunnabbi olulyo olulala nalwo luba n’entandikwa y’emu. Amalulyo ago awombi gatandikira mu kiseera ky’enkomerero, bwe tutwala okuzaalibwa kwa Kristo ng’ ‘ekiseera ky’enkomerero’, naye abasirusiru tebalaba ddala ekitangaala ekigguliddwa ekikwatagana n’ekiseera ky’enkomerero.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> Mu mirembe gyaffe, nga bwe kyali mu nnaku za Kristo, kiyinzika okubaawo okusoma obubi oba okutaputa obubi Ebyawandiikibwa Ebitukuvu. Singa Abayudaaya baabadde basoma Ebyawandiikibwa nga balina emitima egy’obunyiivu era egy’okusaba, okunoonya kwabwe kwandibadde kusasulwa n’okumanya okw’amazima okw’ekiseera; so si ekiseera kyokka, naye n’engeri y’okulabikira kwa Kristo. Tebandibadde bakissa okulabikira kwa Kristo okwa kitiibwa okw’okubiri ku kujja kwe okwasooka. Baali balina obujulizi bwa Danyeri; baali balina obujulizi bwa Isaaya n’abannabbi abalala; baali balina okuyigiriza kwa Musa; era ne Kristo nga ali mu makkati gaabwe ddala, kyokka baakyalondoola Ebyawandiikibwa okunoonya obujulizi obukwata ku kujja kwe. Era baali bakolera Kristo ddala ebyo ebyalagulwa nti banaabikola. Baali bazibiddwa amaaso nnyo, ne batamanya kye baali bakola.

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> Era bangi bakola bimu ne leero mu 1897, kubanga tebalina bumanyirivu mu bubaka obw’ekkemezo obuli mu bubaka bw’omalayika asooka, ow’okubiri, n’ow’okusatu. Waliwo abanoonya Ebyawandiikibwa Ebitukuvu okuzuula obujulizi nti obubaka buno bukyali mu biseera eby’omu maaso. Bakuŋaanya amazima g’obubaka buno, naye baleemererwa okubawa ekifo kyabyo ekituufu mu byafaayo eby’obunnabbi. N’olwekyo abo bali mu bulabe obw’okubagaŋganya abantu mu nsonga ey’okuteeka obubaka buno mu bifo byabwo n’ebiseera byabwo. Tebalaba so tebaategeera ekiseera ky’enkomerero, wadde ekiseera lwe banaateeka obubaka buno. Olunaku lwa Katonda lujja nga lusekererera mu kyama; naye abalowoozebwa okuba ab’amagezi n’abakulu bajogereza ku ‘Amasomo Ag’Awaggulu.’ Tebamanya obubonero bw’okudda kwa Kristo, newaakubadde obw’enkomerero y’ensi. Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Okulambulula okuzalibwa kwa Kristo nga “ekiseera eky’enkomerero,” era bwe kityo ng’ekisumuluzo eky’okuyingiza olunyiriri lw’Abamakkabeeyi mu nteekateeka y’amazima ag’essaawa agakwata ku biro eby’enkomerero, kiteeka Kristo mu makkati g’ekitundu ky’ekiwandiiko; era kino kye bujulizi nti enkozesa eyo entuufu.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Olunyiriri lw’Abamakkabeeyi lufaananyiriza ettaka erigulumivu ery’omwoyo, era ekifaananyi kino kitandikira mu kiseera abatuuze b’ettaka erigulumivu bwe bava mu buyinza bw’obufuzi n’obwa ddiini obw’Kabaka w’obukiikakkono. Obujeemu bwa BaMakkabeeyi obwaleeta Olufuga lwa BaHasmoneeyi buyimirira omwaka gwa 1776, era obujeemu obwaabwe obw’okulwanyisa Kabaka w’obukiikakkono obwatuukirizibwa BaMakkabeeyi bwayimirira Olutalo olw’Enkulaasensi. Emyaka amakumi abiri mu abiri okuva mu 1776 okutuuka mu 1798 giyimirira obujeemu bwa BaMakkabeeyi obwaleetereza Olufuga lwa BaHasmoneeyi ku kiseera eky’enkomerero mu 1798; olufuga olwo ne lweyongerayo okutuusa lwe yatandika Olufuga lwa BaKerode ku kiseera eky’enkomerero mu 1989. Olufuga lwa BaKerode lweyongerayo okutuusa okuzikirizibwa kwa Yerusaalemi mu 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Ekikulu ekirina okutegeerwa mu mugga guno gw’ebyafaayo kiri mu bintu bibiri: kiraga ekifaananyizo ky’ettaka ery’ekitiibwa ery’edda erifaananyiriza ettaka ery’ekitiibwa ery’ebiseera bino; era kitandikira ku mugga gw’ebyafaayo ogutandika n’olunyiriri olw’ekkumi n’omukaaga, mwe Ruma esookera okwangula ettaka ery’ekitiibwa, bwe kityo ne kikwatiriza omulamwa omusingi gw’omugga guno. Omugga oguva ku olunyiriri olw’ekkumi n’omukaaga okutuuka ku olunyiriri olw’amakumi abiri mu bbiri gukiikirira ettaka ery’ekitiibwa, era ensengeka yaagwo ye tteeka lya Sande eririraanye okutuuka. Omugga guno era gukiikirira ebika bibiri by’abasinza ebirina obuyinza ku bufuzi obw’ekika ebyombi. Abasaddukaayo baali batono mu muwendo, naye mu bukulu baakulemberanga ennyo enkola z’eddiini n’eza poliitiki eza Bayudaaya mu mirembe gy’obufuzi obw’ekika byombi. Enkola y’eddiini yali ekulemberwa obwa bukabona, era obwo obwa bukabona nabwo bwali buyingizibwamu Abasaddukaayo n’Abafalisaayo. Obufuzi obw’Hasimoneeni n’obwa Herodiyaani byombi byali buyingizibwamu Abafalisaayo n’Abasaddukaayo, era ebbika by’obufuzi ebyo ebibiri bikiikirira gavumenti ya Amerika ey’Obumu okuva mu 1798 okutuuka ku tteeka lya Sande.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Abafalisaayo n’Abasaduukaayo bakiikirira emikago ebiri egy’ebyobufuzi, egyawukana olw’okweyimirira kwago ku nsonga y’obuddu. Abademokulaati bawagira obuddu, ate Abarepabulikaani bawakanya obuddu; era wamu bakolagana ne kitongole ky’ebyobufuzi kya gavumenti eyesigamiziddwa ku Konsitityusoni eya United States. Gavumenti eyo ye ensolo eva mu nsi ey’Okubikkulirwa ekkumi n’asatu, era ebyafaayo eby’ebweru by’ensolo eyo biyimiririrwa ennyanga ya repabulika. Ebyafaayo eby’omunda biyimiririrwa ennyanga ya Pulotesitanti. Ennyanga zikyawukanyiziddwa ku nsolo, kubanga ensolo ye Konsitityusoni eyawula ennyanga ey’ebyobufuzi okuva ku nnyanga ey’ekkanisa, naye mu byafaayo zitambula wamu. Ennyanga eya repabulika erina emizingirize ebiri, oba ery’owagira obuddu oba ery’owakanira obuddu. Ennyanga eya Pulotesitanti erina emizingirize ebiri, oba ery’owagira Ssabbiiti ey’olunaku olw’omusanvu oba ery’owagira olunaku olusooka olw’enjuba.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Nga wayiseewo emyaka nga asatu oluvannyuma lw’Olutalo lwa Paniyumu, Abamakabe balaga byafaayo bya Leta Z’Amerika ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli. Awo nga wayiseewo emyaka nga kikumi, olunyiriri olw’ekkumi n’omukaaga lutuukirizibwa Yerusaalemi bw’ewangulwa, nga kikiikirira Omusalaba. Yudaya ye eky’okubiri ku biziyiza bisatu bye Loma ewangula nga etwala obufuzi bw’ensi yonna. Omuduumizi w’eggye Pompeyo yawangula Siriya mu 65 nga Kristo tannazaalibwa, era n’awanguza Yudaya mu 63 nga Kristo tannazaalibwa. Kaisaali Awugusito yawangulira ekiziyiza eky’okusatu ku Lutalo lwa Akitiyumu mu 31 nga Kristo tannazaalibwa. Ebyafaayo bino bikiikirirwa mu nnyiriri okuva ku kkumi n’omukaaga okutuuka ku abiri mu bbiri.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Mu kiseera ky’Omusalaba, ebyafaayo by’Abamakabeeyo byali bimaze okumala emyaka nga bikumi bibiri. Uriah Smith alambulula nti ebyafaayo ebyakiragibwa olw’omukago n’Abayudaaya mu linyiriri ly’amakumi abiri mu ssatu biteekeddwa okukwataganyizibwa n’entandikiro y’ebyafaayo eyayitawo emyaka nga bikumi bibiri emabega w’ebyafaayo by’Omusalaba ebyogerwako mu linyiriri ly’amakumi abiri mu bbiri. Ebyafaayo by’Omusalaba mu linyiriri ly’amakumi abiri mu bbiri biteekwa okukwataganyizibwa n’olunyiriri ly’amakumi abiri mu mukaaga, kubanga olunyiriri olwo lw’amakumi abiri mu mukaaga n’olwo lye Tteeka ly’Olunaku lwa Ssande. Kino kitegeeza nti olunyiriri lw’Abamakabeeyo, olwo lwe ebyafaayo by’ettaka erisangibwa mu kitiibwa erya Yuda, lwatandika dda nnyo nga tekunnabaawo Tteeka ly’Olunaku lwa Ssande ery’olunyiriri lw’amakumi abiri mu mukaaga.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Bwe tutegeera nti ebyafaayo by’Abamillerite bifaananiriza ebyafaayo by’Ab’enkumi kikumi ana mu nnya, tusobola okukwataganya ekiseera eky’enkomerero eky’Abamillerite mu 1798, n’ekiseera eky’enkomerero eky’Ab’enkumi kikumi ana mu nnya mu 1989. Bwe tukikola, tuba tussa waggulu ebyafaayo by’omulayika ogwasooka n’ogwokubiri ku ebyafaayo by’omulayika ogwokusatu. 1798 ne 1989 bye bibonero bya Alufa ne Omega eby’ebyafaayo by’ennyiriri amakumi ana ey’essuula ey’ekkumi n’emu eya Danyeri.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Olunyiriri lwa amakumi ana lwatandikira ku ‘ekiseera eky’enkomerero’, ekyangu nnyo okulaga nti kye 1798; era bwe kitegeerwa bulungi, okugwa kwa Soviet Union mu 1989 kwatuukiriza olunyiriri olwo, era n’okutuukirizibwa okwo kwali ‘ekiseera eky’enkomerero’. Waliwo ‘ekiseera eky’enkomerero’ emirundi ebiri mu lunyiriri lumu, era mu essuula lye limu awamu n’olulyo lw’Abamakkabeeyi. Okwevumbula kw’Abamakkabeeyi okwaaleeta olulyo olufuga lwa Hasmonean kuyimirira emyaka amakumi abiri mu bbiri okuva mu 1776 okutuuka mu 1798. Mu 1798 olulyo olufuga lwa Hasmonean lwatandika, ate olulyo olufuga lwa Herodian ne lwatandika mu 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Ekitundu eky’ekkumi eky’omu Danyeri essuula kkumi n’emu kimanyisa 1989, ate ekitundu eky’ekkumi na mukaaga kye tteeka lya Ssande. Olunyiriri lw’ebyafaayo oluli mu bitundu ebyo luyimiririra entalo ssatu, era lulaga n’okuzikirira kwa kabaka w’amaserengeta n’okuyingira kwa Ruumi mu byafaayo by’obunnabbi. Era kirimu n’olunyiriri lw’olulyo olufuga olubiri olulambika enkyukakyuka ebaawo mu kiseera ensolo ey’ensi ey’omu Okubikkulirwa kkumi na ssatu "bw’eyalina empembe bbiri ng’Omwana gw’Endiga," era "n’ayogera ng’Omusota." Mu lulambe, olulyo olufuga olwasooka olw’Abayudaaya lwe Omwana gw’Endiga, ate olwokubiri olw’e Ruumi lwe Omusota. Olulyo olufuga olwasooka lwali lwa Bayudaaya, olwokubiri lwali lwa Ruumi. Obanga lwa Bayudaaya oba lwa Ruumi, ensolo ey’ensi yalina empembe bbiri.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Olulyo olw’obwakabaka olw’Abayudaaya luyimirira ennyanga ey’Abaprotestanti, ate olulyo olw’obwakabaka olw’Aba-Rooma luyimirira ennyanga ey’Abarepulikaani. Ennyanga zombi zirina ate n’okwawukana okw’obunnabbi okw’obubiri. Abasaddukaayo n’AbaFarisaayo bayisaako ekyokulabirako ky’Abademokulaati abawagizi b’obuddu nga bakontana n’Abarepulikaani abawakanya obuddu; era nga bayimirira n’okwawukana okw’obubiri kw’abawala abatali ba magezi mu kugeraageranyizibwa ne abawala ab’amagezi. AbaFarisaayo, ng’abawala abatali ba magezi, bakyazibwa mu kusuulirwamu essuubi okwasooka, ate Abasaddukaayo bakyazibwa mu kutukuza kwa yeekaalu okw’okubiri. AbaFarisaayo, nga bwe baali ng’ekkanisa eya Sadiisi, baategeeza nti balina erinnya ery’obulamu, naye nga bafudde, era ne bakyazibwa okusooka; oluvannyuma Abasaddukaayo, abaagaana amaanyi ga Katonda, ne baagaana amaanyi n’obubaka bw’Okukaaba kw’ettumbi ly’ekiro. Abasaddukaayo be bantu b’endagaano abalekebwaawo nga bayitibwako; Abasaddukaayo be abo abamaliridde ku biwulira eby’obulungi eby’omutima.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> "Okujja kwa Kristo, nga bwe kwalangirirwa mu bubaka bw'omumalaika asooka, kwategeerwa nti kyayimirizibwa kujja kw'Omugole. Enkyukakyuka eyasaasaana eyali wansi w'okulangirirwa okw'okumpi okw'okujja kwe, yakwatagana n'okufuluma kw'abawala. Mu lugero luno, nga bwe kiri mu Matayo 24, ebika bibiri byeyolekedwawo. Bonna baali batutte ettabaaza zaabwe, Baibuli, era mu musana gwazo ne bagenda okusisinkana Omugole. Naye ng' 'abasirusiru baatwala ettabaaza zaabwe, ne batatwa nabo mafuta,' 'ab'amagezi ne beetwalira amafuta mu byombo byabwe awamu n'ettabaaza zaabwe.' Ekika eky'eddirira baali bafunye ekisa kya Katonda, amaanyi ag'Omwoyo Omutukuvu ag'okuzaalibwa buggya era ag'okutangaaza, agakyusa Ekigambo kye okubeera ettabaaza eri ebigere n'omusana eri ekkubo. Mu kutya kwa Katonda baali basomye Ebyawandiikibwa okutegeera amazima, era baali banywevu mu kunoonya obutukuvu bw'omutima n'obulamu. Bano baalina obumanyirivu obw'obwaabwe, n'okukkiriza mu Katonda ne mu Kigambo kye, ebyatayinza okugwibwawo newankubadde okusuulirwa essuubi n'okukereererwa. Abalala 'baatwala ettabaaza zaabwe, ne batatwa nabo mafuta.' Baali batambulira ku kusindikirizibwa kw'ekiseera. Entiisa zaabwe zayimusibwa obubaka obunyikivu, naye baali beesigamiziddwa ku kukkiriza kw'ab'oluganda lwabwe, nga bakaamala n'omusana ogw'okwakaakaanya ogw'ebiwulira ebirungi, nga tebalina kutegeera okutuukirivu kw'amazima newaakubadde omulimu omutuufu ogw'ekisa mu mutima. Bano baali bavaayo okusisinkana Mukama, nga bajjudde essuubi olw'okusuubira empeera ya mangu; naye tebaali beetegese ku kukereererwa n'okusuulirwa essuubi. Ebigezo bwe byajja, okukkiriza kwabwe ne kulemererwa, era ettabaaza zaabwe ne zisiriira." Empaka Enkulu, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Oba ebyobufuzi oba eby’eddiini, ebika byombi byegatta okulwanyisa ab’amagezi mu kiseera ky’obunkenke mu ttumbi ly’ekiro. Nga bwe kyogeddwa, twatandika omuwandiiko guno nga tusitula ensonga nti nze nteekesa olunyiriri olw’ekkumi n’ena okusinziira ku kifo kyalwo mu kuddirira kw’enyiriri, mu butakkanya n’okuddirira okw’ebyafaayo okweyolekedde mu nnyiriri ezo. Nkozesa endowooza eyo ng’ekwatagana n’okuteekebwamu kw’olunyiriri olw’amakumi abiri mu ssatu. Okuteekebwamu kw’akabonero akalagira ekkubo kiteekwa okukwatagana n’okutuukirizibwa kwako mu byafaayo. Endagaano Abayudaaya gye baakola ne Loma mu mulembe gw’Abamakkabeeyi ye yalondoola we olunyiriri olwo lwe lwateekebwanga. "Abanyazi" ab’olunyiriri olw’ekkumi n’ena, abaakakasa okwolesebwa, baakikola mu mwaka gwa 200 nga Kristo tannazaalibwa, mu mwaka gumu ddala ogw’olutalo lwe Paniyumu; naye olutalo n’abanyazi bye bifaananyi bibiri eby’enjawulo.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Abanyazi” bafuuka ekitundu ky’embuulire, si lwa kuteekawo enkolagana ey’obutereevu n’olunaku lw’olutalo lwe baalwanira e Panium, naye lwa kulambulula enkolagana gye baakola ne mufuzi w’e Misiri omwana ow’emyaka etaano omunafu, eyali nga agenda okuwangulwa Antiochus. Tebaayagala kutabulwa kwa kuyingiza ngano ya Misiri mu Bwakabaka bwa Ruumi. Enkolagana ey’obunnabbi eya Ruumi ne kabaka w’e Misiri omwana ow’emyaka etaano omunafu ye nsonga y’olunyiriri. Okuyingiriramu okwo kwe kulaga ebyaddirira eby’enjawukana eyagoberera okugezaako kwa Putin okuddamu okussa Ekkanisa y’e Yukureeni wansi w’Ekkanisa y’e Lasa, nga bwe kyali edda, nga tekunnaba kufika mu 1989. Okuyesha okwo kutandika okuzikirira okwongerayo ekitono ekitono kw’obwakabaka bwe ob’amaserengeta; era bwe Putin afa, nga Ptolemy bwe yafayo, oba ng’asindikibwa mu buwaŋŋanguse mu ngeri yonna, nga Uzziah ne Napoleon bwe baali, mu buunnabbi aggyibwawo, era obwakabaka bwe ne butwalibwa oluvannyuma mu mikono gy’olunyiriri lw’abakulembeze abatalina bukugu obumala. Awo mu biro bya kabaka omwana ow’emyaka etaano, Ruumi ey’Obwa Papa eyingiriramu okukuuma eby’obugendererwa byayo eby’enkizo, nga kino kye Ekkanisa y’e Yukureeni.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Obwa Papa tebulondako luuyi wakati w’Othodoksi ey’e Lasa newaakubadde ey’e Yukureini; wabula bukola n’oluuyi lwonna okuleeta ebitongole byonna eby’eddiini wansi w’obuyinza bwayo, nga bwe kiyimiriziddwa mu Isaaya omutundu ogw’okuna.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Ku lunaku olwo abakazi musanvu balikwatirira ku musajja omu, nga bagamba nti, Tulirya omugaati gwaffe, era twambala ebyambalo bya ffe; naye tuyitibwe mu linnya lyo bokka, oggyewo enswaza yaffe. Ku lunaku olwo omutabi gwa Mukama gunaabanga mulungi era gwa kitiibwa, n’ekibala ky’ensi kinaabanga eky’omuwendo era ekirungi eri abasimattuka b’e Isirayiri. Era kinaabangawo nti asigaddewo mu Sayuuni, n’oyo asigalidde mu Yerusaalemi, aliyitibwa omutukuvu, ye buli omu eyawandiikiddwa mu balamu ab’e Yerusaalemi. Isaaya 4:1-3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Obwa Papa bufuna obukulembeze ku bibiina byonna eby’eddiini, ebyakiikirizibwa ng’abakazi musanvu, nga kino kitegeeza amakanisa gonna. Amakanisa musanvu ago baagala okuyitibwa Katolika, ekitegeeza ey’ensi yonna, era kirabika bulungi nti si bantu ba Katonda, kubanga bagenderera okwambala ebyambalo byabwe bo. Okwegatta kw’ebibiina byonna eby’eddiini abagala okwambala ebyambalo byabwe eby’obuntu kutuukirira mu kiseera lwe “abali mu Yerusaalemi bayitibwe batukuvu,” kwe kubeera nga ettabi lya Mukama likyuka okuva mu bantu ba Layodikiya ne lifuuka abantu ba Firadelfiya; era eyo we Obwa Papa bufuukira omutwe gw’ebibiina byonna eby’eddiini mu kiseera kye kimu lwe bufuulibwa omutwe gw’ebitongole by’ebyobufuzi.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Mu 1989, ekkanisa eya Yukureini yali akabonero akalaga Kabaka ow’obukiikakkono ng’asangula Soviet Union, era Putin alinoonya okuzaawo enkolagana ey’edda ey’okugondera, era alifuna Lukenenya ku kyenyi kye era alitandika okutulugunya eddiini eyagaana ebiragiro bye. Okutulugunyizibwa okwo kwabeerawo mu nsi ya Ptolemy ye yennyini, mu kibuga Alexandria, era amakkanisa agali mu Lasha agakosebwa Loma gajja kufuuka ekigendererwa ky’okulumba kya Putin, era ekyo kibeera enkomerero ye. Nga Trump yeetegekera olutalo lwa Panium, enkolagana ye ey’alambulukufu n’omukuumi w’omwana-kabaka ow’e Misiri omunafu ejja kumanyibwa mu 2025. Amaanyi ga Loma agaali mu 200 BC agaakuuma omwana-kabaka w’e Misiri, tegalimukuuma olwo omwana-kabaka. Galyamba okumalawo omwana-kabaka. Loma ng’omukuumi wa Misiri mu 200 BC, ekiikirira Loma ng’omuzikiriza wa Misiri ku lutalo lwa Panium.

## Millerites

Abagoberezi ba Miller

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Abamillerite tebaalaba amaanyi ga Rooma agatatu; baalaba ga bbiri bokka, naye amazima gaabwe gaali mazima ddala bwe bityo. Entegeera y’obunnabbi ey’okutwala Antiokosi ng’akabonero etukkiriza okukozesa ekitundu ekkumi n’enna mu byafaayo ebyasooka ku kitundu ekkumi n’ettano, newaakubadde nga ebyafaayo ebyasooka ebyatuukiriza bino byombi byateeka ekitundu ekkumi n’enna n’ekitundu ekkumi n’ettano mu mwaka 200 nga Kristo tannazaalibwa. Njogera nti ekitundu ekkumi na mukaaga kye kirijja okuba etteeka ery’olunaku lwa Sande erijja mu bwangu, era nti ekitundu ekkumi n’enna kyali 2025, ate ekitundu ekkumi n’ettano kye kiriba olutalo lwa Panium olutannabaawo. Antiokosi akakakasa nti entalo essatu zino ziri mu lunyiriri olumu olw’obunnabbi, kubanga ali ku ntalo zonna essatu; naye era akakakasa okuteesa kwe ntegeeza ku nkozesa y’ebitundu ebyo mu mulembe ogw’enkomerero, bwe bigabanyizibwa bulungi nga tukozesa enkola y’olunyiriri ku lunyiriri.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus yali mu ntalo zonna ssatu, era mu nnaku ez’oluvannyuma ayimira obuyinza obukolerera mu kifo ky’obwakapapa mu 1989 (Reagan n’Amerika [USA]), mu 2014 (Zelenskyy ne Yukureini), ate ne ku lutalo lwa Panium obuyinza obwo obukolerera buba bumu n’obwa 1989, kubanga Yesu bulijjo alaga enkomerero mu ntandikwa. Ronald Reagan yafa era n’aziikibwa, kale obujulirwa bw’ebyafaayo bwa Antiochus bukakafu era butuukana n’okutegeera kwa ba Millerite, naye bugondera amateeka agafuga enkozesa ya ‘layini ku layini’. Obuyinza obusembayo obukolerera mu kifo ky’obwakapapa obwogerwako mu ebyawandiikibwa ebyo ye Trump, newaakubadde nti mu byafaayo Antiochus yali mu ntalo zonna ssatu. Okutuukiriza olunyiriri lwe kkumi na ssatu, Trump yateekwa okulemererwa mu kulonda okw’okubiri, kubanga mu lunyiriri olwo ‘addayo,’ ng’amaanyi okusinga edda, era ng’amaanyi okutuusa n’okukubwa ekisasi ne kiyita mu kutu, ekyo, awamu n’olugalo olunene olw’omukono ogwa ddyo n’olugalo olunene olw’ekigere ogwa ddyo, kye kyali kusiigibwa omusaayi bwe baasiigibwa abasaserdooti.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan yali ekifaananyi kya Trump, kubanga ye wa kusooka ku b’apulezidenti munaana ab’enkomerero okuva ku kiseera ky’enkomerero ekyatandika mu 1989. Lincoln naye yali ekifaananyi kya Trump, kubanga ye Pulezidenti wa Republican eyasooka. Lincoln yattibwa Abademokulati abawagira obuddu nga bali mu mukago ne Roma, era ne Ronald Reagan n’omukwatagana we ow’Obwa Papa, Yokaana Pawulo II, baawonya okugezaako okubattibwa. Trump yattibwa mu ngeri ey’ebyobufuzi mu 2020, awamu n’okulonda okwabbibwa mu kutuukirira kwa Okubikkulirwa 11:7; ate mu 2024 n’azuukizibwa mu kutuukirira kwa Okubikkulirwa 11:11.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Era bwe banaaba bawedde obujulirwa bwabwe, ekisolo ekirinnya okuva mu kisulo eky’obuzikiza ekitalina wansi kijja kulwana nabo, kijja kubawangula, era kijja kubatta. ... Awo oluvannyuma lw’ebiro bisatu n’ekitundu, Omwoyo gw’obulamu oguva eri Katonda ne guyingira mu bo, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalaba. Okubikkulirwa 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Okuzuukira kwa Trump kwabadde "okudda" kwe mu lunyiriri olw’ekkumi n’asatu, era ne kuteekawo okufaanaanyiriza ku kiranga kya Loma; kubanga Loma ye "omunaana wa mu musanvu," ate Trump ye kifaananyi kya Loma.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Era ensolo eyali, n’eteri, ye oyo omunaana, era ava mu abo omusanvu, era agenda mu kuzikirira. Okubikkulirwa 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Ekiseera kya Trump eky’okubiri mu bwapulezidenti kimufuula Pulezidenti ow’omunaana okuva ku Reagan; era kubanga yabadde era ow’omukaaga, Trump, ng’akwatagana n’obwami bwa Papa, ye “ow’omunaana, oyo ava mu musanvu.” Omunaana ke kabonero k’okuzuukira, ekinyweza ensonga nti ye, ng’ekifaananyi ky’obwami bwa Papa, yetaagibwa okuba n’omwundu ogw’okufiira ogwawonyebwa, alyoke “addayo.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ne ndaba omutwe gumu ku emitwe gye ng’afumiddwa okufa; era ekiwundu kye eky’okufa ne kiwonyezebwa: n’ensi yonna ne yeewuunya ng’egoberera ekisolo. Okubikkulirwa 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Bwe kiwonyebwa ekiwundu eky’okufa, ensi “ewuunyira ensolo”; era bwe Trump yazuukizibwa ng’ow’omunaana ey’ava mu basanvu mu 2024, “yakomawo,” era ensi yonna n’ewuunyira ng’emugoberera.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump "yakomawo" mu kulonda kwa 2024, era oluvannyuma mu 2025 ye ne Papa Leo bombi baatikkibwa mu butongole. Yesu yawa obulabula obutereevu era obwenkanya, eri buli ayagala okulaba.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Awo bwe muliraba ekivume eky'okuzikiriza, ekyogerwa Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asomayo ategeere.) Matayo 24:15.

Mark says it perhaps a little clearer.

Oboolyawo, Maariko akigamba mu ngeri entegeerekeka okusinga katono.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Naye bwe munaalaba eky’obugwagwa eky’okuzikiriza, kye yayogerako Daniyeri nnabbi, nga kiyimiridde mu kifo ekitakkirizibwa, (oyo asoma ategeere,) awo abali mu Yudaya badduke mu nsozi. Makko 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Ekyenyinyala eky’okuzikiriza kye Loma mu buli lumu ku mirembe gyaayo egy’essatu. Loma ey’obusamize, ey’obupapa, ne ey’emulembe guno, buli emu kye kabonero ak’okulabula eri abantu ba Katonda. Okulabula kuno kumanyibwa nga Loma eri mu "kifo ekitukuvu" oba mu kifo "mwe tekirina kubeera." Ettaka ery’ekitiibwa kye ettaka ettukuvu mu Byawandiikibwa, era Amerika kye ettaka ery’ekitiibwa ery’omwoyo.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Era Mukama anaasikira Yuda ng’omugabo gwe mu nsi entukuvu, era anaddamu okulonda Yerusaalemi. Musirikirire, mmwe omubiri gwonna, mu maaso ga Mukama: kubanga azukidde okuva mu kifo kye ekitukuvu mwe abeera. Zekaliya 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Bwe mulaba Loma ng’eyimiridde mu kifo ekitukuvu, Mukama alondawo Yerusaalemi okubeera abantu be b’endagaano omulundi ogw’enkomerero. Reagan, eyasooka ku bakulembeze munaana, bwe yateekateeka omukago ogw’ekyama n’Omupinga Kristo ow’obunnabbi bwa Bayibuli, guno gwaliyimirira ng’omukago ogw’awantulilivu ne Loma ogwakolebwa omukulembeze ow’omunaana era ow’enkomerero okuva ku kiseera eky’enkomerero mu 1989. Obubonero bwa Omega emirundi mingi bubizza emabega ebikula by’obubonero bwa Alufa.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Okutuuzibwa kwa Ppaapa Leo ne Trump mu mwaka gwa 2025 kulaga enkolagana ey’omu lwatu wakati w’ekisolo eky’omu nnyanja n’ekisolo eky’ensi nga bwe byogerwako mu Okubikkulirwa ekkumi n’asatu. Okukyuka okudda ku bwegatte obweru bwa Trump ne Leo, okwalabirirwamu obwegatte obw’ekyama bwa Reagan ne Yokaana Pawulu II, kututegeeza nti okuwagira kw’omwana-kabaka w’e Misiri okwatuukiriza olunyiriri olw’ekkumi n’enna mu mwaka 200 nga Kristo tannazaalibwa, kuyimira obutawagirwa mu nnaku ez’oluvannyuma.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

Omwaka gwa 2025 guteekawo ddala okwolesebwa oba obunnabbi obw’ensibuko obw’ebweru, kubanga gulaga Roma ng’akabonero ak’alabula aka Roma, ke Daniyeri yalambulula ng’akiikirirwa mu kifaananyi kya ‘ekkibi ekireeta okusaanawo.’ Okulabula kw’ekkibi ekireeta okusaanawo kuba kusooka okutuuka nga tekunnabaawo okuzikirizibwa okukiikirirwa ‘okusaanawo.’ Mu kuzingira Yerusaalemi okwali mu bwakulembeze bwa Cestius, okulabula kwakiikirirwa bwe baateeka ebendera eby’obuyinza bwa Roma mu bitundu ebitukuvu eby’ekaalu. Abo abaalaba, ne bategeera, ne bawulira ne bava mu kibuga, ne bakuumibwa bwe baaddamu okuzingira. Baalaba akabonero ak’alabula aka Roma. Abakristaayo abaayawukana okuva mu kkanisa eya Pergamo eyali etabuddwamu, era oluvannyuma okuva mu kkanisa eya Tiyatira, ne baddukira mu ddungu bwe baalaba omusajja w’obujeemu ng’atuula mu yeekaalu ya Katonda. Abo bajulirwa balambulula okulabula kw’ekkibi ekireeta okusaanawo kwe yayogerako Daniyeri mu nnaku ez’oluvannyuma.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Twalaga emirundi emingi nti 1888 yali okuzingibwa kwa Cestius, era nti enkomerero y’ekizibu ky’etteeka lya Ssande ye okuzingibwa kwa Tito. Ebiwandiiko by’etteeka lya Ssande ebya Blair eby’emyaka gya 1880, wamu n’amateeka ga Ssande agaatuukirizibwa mu masaza ag’amaserengeta agamu mu myaka gya 1880, byali okulabula kwa Cestius era ne byateekawo ensalo ey’okwawula mu bulagirizi bwa Sister White ku kubeera mu byalo. Nga tekunnaba kutuuka ku myaka gya 1880, obulagirizi bwe bwali nti mu biseera eby’omu maaso tujja kwetaaga okusengukira mu byalo; naye oluvannyuma lw’emyaka gya 1880, okubeera mu byalo kwalabibwa ng’ekintu ekirina okuba nga kyakolebwa dda. Akabonero k’okulabula ak’ebiwandiiko bya Blair, ebyali byongera okunyweza akabonero k’obuyinza bwa Papa, nga bino byogerwako mu myaka gya 1880, kyafaananyiriza Patriot Act ku 9/11, kubanga Malayika ow’Okubikkulirwa ekkumi n’omunaana yalabika mu byafaayo byombi ebyo.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 kyali okulabula kwa Cestius bwe yateeka obuyinza bwe mu kifo ekitukuvu gye kitagwanira kubeera, kubanga ku 9/11 etteeka ery'Abaloma lyasikawo erya Bungereza. Mu Misango gya Pelosi egy'omwaka 2021, ettundu ly'amateeka eryogerako ku 'due process' lyagobwawo, era kino kikiikirira ekigere ekirala okusembera okuzingira kwa Tito, okumalira ku tteeka ery'olunaku lwa Sande eriri kumpi okuleetebwa mu United States y'Amerika. Okuzingira kwe kiseera. 1888 eyogera ku kujeemera kw'empondo ey'omunda ey'Abaprotestanti, ate 9/11 eyogera ku kujeemera kw'empondo ey'ebweru ey'Abarepulikaani. Okutikkirwa kwa Papa okuva mu ttaka ery'ekitiibwa mu mwaka gwe natikkirwamu ne Pulezidenti ow'enkomerero kikiikirira okulabula okw'enkomerero okw'ekivve eky'okuzikiriza nga kiyimiridde we kitagwanira, katono ddala nga lutalo lwa Panium terunnaba kutandika. Lutalo lwa Panium lutwala butereevu mu tteeka ery'olunaku lwa Sande era ne mu lutalo lwa Actium, olwakiikirira ekiziyizo eky'okusatu n'eky'enkomerero eri Roma ey'abapagani, ne kuddako Roma ey'abapagani n'efuga mu buyinza obw'okusukka okumala emyaka 360 mu kutuukiriza Danyeri 11:24. Ku tteeka ery'olunaku lwa Sande, obwakabaka obw'omukaaga n'obw'omusanvu byombi buwangulwa Roma, era Roma y'omulembe guno olwo n'efuga essaawa emu ey'efaananyi, oba emyezi amakumi ana mu ebiri egy'efaananyi.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Mu olunyiriri olw’ekkumi n’omukaaga, Pompey, nga amaze okuwangula Siriya—ekimu ku biziyizo ebyasooka bya Loma ey’obupagani—, n’addirira n’awangula Yerusaalemi. Pompey awangula ebiziyizo ebibiri ebyasooka bya Loma, ate Augustus Caesar n’awangula ekya ssatu e Actium. Loma ey’omu nnaku zino okusooka yawangula Kabaka w’amaserengeta mu 1989, mu kutuukirizibwa kw’olunyiriri olw’ana, era nga bwe kyafaananyizibwa mu olunyiriri olw’ekkumi. Awo ku tteeka erya Sande, Loma ey’omu nnaku zino ewangula ekiziyizo kyayo eky’okubiri n’ekya ssatu wamu ne Amerika, era amangu ddala United Nations beekanya okuwa obwakabaka bwabwe eri obuyinza obwa Paapa. Loma ey’obupagani yawangula bibiri awamu ne Pompey, oluvannyuma ne kimu; ate Loma ey’obwa Paapa yawangula kimu mu 1989, era ebigoberera ebibiri mu olunyiriri olw’ekkumi n’omukaaga, we Pompey asimbibwako akabonero ng’awangula omulundi ogw’okubiri.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Obanga kyali ekiziyizo eky’okusatu e Actium ku Roma ey’obusenzi, oba ekiziyizo eky’okusatu ekyakiikirirwa mu kugobebwa kw’Abagooti okuva mu Kibuga ky’e Roma mu 538, Roma bw’ewangula ekiziyizo eky’okusatu efuga mu buyinza obusukkiridde.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Mazima Mukama Katonda tajja kukola kintu kyonna, wabula ng’abikkula ekyama kye eri abaddu be bannabbi. Amosi 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Mukama ddala ajja kuleeta okulabika okusembayo kw’akabonero ak’okulabula, akayimirizibwa ng’ekyennyinyisa eky’okuzikirira mu kitabo kya Danyeri, nga okuzikirira tekunatuuka. Akabonero ak’okulabula ako ke omukago ogw’omu lwatu, nga ky’enjawulo n’omukago ogw’ekyama ogwa Reagan, ogwayimirizibwa mu 2025. Mukama tajja kuleeta ekibonerezo nga tanasooka okuwa okulabula, era Amosi yogera butereevu nnyo ku ky’okubikkulirwa okw’ekyama eri abaddu be bwe kili, era ku baani bwe kisindikiddwa.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Muwulirize ekigambo kino Mukama ky’ayogedde ku mmwe, mmwe abaana ba Isirayiri, ku nnyumba yonna gye nnaggya mu nsi ya Misiri, nti, Mwe mwekka be nnategeera mu miryango gyonna egy’ensi; kyenvudde ne mbabonereza olw’obutali butuukirivu bwammwe bwonna. Amosi 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amosi ayogerera eri olulyo olwenkomerero lw’abantu b’endagaano ba Katonda be yalonda abalina okubonerezebwa, nga kino kikwatagana n’abasajja amakumi abiri mu etaano abavuunamira enjuba mu Ezekyeri omunaana. Amosi ategeeza obubaka bwa Laodikeya, obwo obuli obubaka bw’omalayika ow’okusatu mu kiseera ky’okuzisangulwamu ebibi mu kiseera ky’okusalirwa omusango kw’abalamu. Okulabula kwa Amosi kusinziira ku kwegatta kw’ebibinja bibiri.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Banaasobola abantu babiri okutambulira wamu, okuggyako nga bakkiriziganye? Empologoma ekonkona mu nsiko, nga tefunye kye yazingiridde? Empologoma ento enaakaabira okuva mu mpuku yaayo, nga tefunye kyonna? Ennyonyi eyinza okugwa mu mutego ogw’oku nsi, nga tewali kizigo ekyagitegekeddwa? Waliwo anaggya mutego okuva ku nsi, nga tegukutte kintu na kimu? Ekkondeere lifuuyibwa mu kibuga, abantu ne batatiisibwa? Obubi buneebawo mu kibuga, Mukama n’atakikola? Amosi 3:3-6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Ekyokulabula ekikwata ku babiri okutambulira wamu ng’omu, kiteekeddwamu mu mbeera y’omutego ogw’okukwata ennyonyi okuva mu nsi. Ennyonyi ziba ebifaananyi by’ebibiina by’eddiini, era Obwa Papa bubeera ekkomera ly’ennyonyi zonna ezitali nnongoofu era ezikyayi mu Kitabo ky’Okubikkulirwa.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Era yakaaba mu maanyi n’eddoboozi ery’amaanyi, ng’agamba: Babuloni Omukulu agudde, agudde, era afuuse obutuuze bw’abadayimooni, n’ekkomera erya buli mwoyo atali mulongoofu, n’ekkomera erya buli nnyonyi atali mulongoofu era akyayibwa. Kubanga amawanga gonna gaanywedde omwenge ogw’obusungu bw’obwenzi bwe, era bassekabaka b’ensi bakoze naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’obugwagwa bwe. Okubikkulirwa 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Ennyonyi eri mu kisenge eky’okuggalirwamu ye nnyonyi eyakwatibwa, era bwe eggwanga likola bwenzi n’omukazi w’obwenzi owa Loma, ne lifuuka ennyonyi eyakwatibwa, ate ennyonyi esituliddwa waggulu okusinga ennyonyi endala zonna ez’obunnabbi ye buyinza obw’ennyumba ey’obutundu busatu obuzimbiddwa, era obusimbibwa ku tteeka lya Sande, mu kifo kye, kye Shina, kye Babulooni. Ye nnyonyi eyafuna ekiwundu eky’okutta mu mwaka gwa 1798, oba, nga Zekkaliya bw’agamba, eyateekebwako ekisaanikizo eky’olutumbaga ku kisero kyayo, naye oluvannyuma n’esitulibwa waggulu mu mikono gy’ennyonyi z’eby’amazimu n’eza BuProtestanti obwakyawamu.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Malayika eyayogeranga nange n’afuluma, n’angamba nti, Yimusa kaakano amaaso go, olabe ekiki ekivaayo. Ne nagamba nti, Kiki? N’ayogera nti, Kino kye efa ekivaayo. N’agamba nate nti, Kino kye kifaananyi kyabwe mu nsi yonna. Era, laba, wayimusiddwa talanta ya risasi; era wano waliwo mukazi atudde wakati mu efa. N’agamba nti, Kino kye kibi. N’akisuula wakati mu efa; n’asuula obuzito bw’erisasi ku munwa gwakyo. Awo ne nyimusa amaaso gange, ne ndaba; laba, ne bavaayo bakazi babiri, empewo nga eri mu biwawaatiro byabwe; kubanga baalina biwawaatiro ng’ebiwawaatiro by’ennyonyi ya stork; ne bayimusa efa wakati w’ensi n’eggulu. Awo ne nagamba malayika eyayogeranga nange nti, Bano batwala efa wa? N’angamba nti, Okugizimbira ennyumba mu nsi ya Sineeri; era ejja kuteekebwawo, ne giteekebwe eyo ku musingi gwaayo. Zekaliya 5:5-11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Omuteego gwa Amosi gukwata ennyonyi ku nsi, kubanga gukiikirira omukago ogusooka ku tteeka lya Ssande erijja mangu, mwe ennyonyi ey’ensi ekwatibwa; era ng’okusinziira ku Amosi, omukago guno gubeera okunenya eri Abadiventisiti b’Olunaku Olw’omukaaga ab’e Laodikaya, kubanga ekondeere ery’okulabula lijja kuvuvumizibwa mu kibuga, ne bagaana okuwulira.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Waliwo ekkondeere lyebwatulwa mu kibuga, abantu ne batatiinya? Wabaawo akabi mu kibuga, Mukama n’atakakola? Mazima tewali kintu na kimu Mukama Katonda ky’akola, wabula ng’abikkulira abaddu be bannabbi ekyama kye. Empologoma eraze eddoboozi lyayo; ani atalitya? Mukama Katonda ayogedde; ani atakubula obunnabbi? Amosi 3:6-8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Empologoma ey’ewuluguma ye Empologoma ey’ekika kya Yuda, ey’akiikirira Kristo bwe aziba era bwe abikkula Ekigambo kye eky’obunnabbi. Omukago ogwogerwa mu lwatu ogwa 2025 guno gwe bumeggo bwa Cestius, era akabonero k’abanyazi b’abantu ba Katonda kateekebwawo bwe mulaba abantu babiri abatateekwa kubeerawo wamu n’akatono nga batambulira wamu. Loma ng’eyegasse era ng’ekwataganye n’Abaprotestanti kikontana mu bigambo, kubanga okuba Omuprotestanti kitegeeza okuwakanya Loma.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

## Too Late to Escape the Snare

Kiyiseeko obudde okusimattuka omutego

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Era ka kijjukirwe nti Roma yeewaana nti tekyuka. Emisingi gya Gregory VII ne Innocent III bikyali emisingi g’Eklezia Katolika ey’e Roma. Era singa yalina buyinza, yandibiteekamu mu nkola kati n’amaanyi g’emu ddala nga bwe kyakolebwanga mu myaka egy’edda. Abaprotestanti tebakimanyi bulungi kye bakola bwe bagenderera okukkiriza obuyambi bwa Roma mu mulimu ogw’okugulumiza Sande. Nga bo beewaddeyo okutuukiriza ekigendererwa kyabwe, Roma ye egenderera okuzzaawo amaanyi gaayo n’okuddamu okufuna obwa waggulu bwayo obwali bubuze. Singa omusingi guno guteekeddwawo mu United States nti ekkanisa esobola okukozesa oba okufuga amaanyi ga gavumenti; nti ebikolwa by’eddiini bisobola okukakasibwa n’amateeka g’eggwanga ag’obwannakyewa; mu bufupi, nti obuyinza bw’ekkanisa ne bwa gavumenti bufune obufuzi ku mitima, awo obuwanguzi bwa Roma mu ggwanga lino buba bukakasiddwa.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ekigambo kya Katonda kiwadde obulabula ku kabi akasemberedde; bwe kitawulirwa, ensi y’Abaprotestanti ejja kumanya ebigendererwa bya Loma bwe biri ddala, nga wayiseewo dda obudde obw’okuwona omutego. Mu bukuusa ayongera amaanyi. Enjigiriza ze zikoza obuyinza bwazo mu mbuga z’amateeka, mu makanisa, era mu mitima gy’abantu. Azimba ebizimbe bye ebigulumivu n’ebinene, mu bifo byabyo eby’ekyama mwe kujja okuddiriramu okubonyaabonya kwe kw’edda. Mu bukuusa era nga tewali amuteebereza, ayongerereza amaanyi ge okutuukiriza ebigendererwa bye, ekiseera bwe kinaatuuka eky’okukuba. Kyonna ky’ayagala kwe kufuna ensinziyiro entuufu, era ekyo kimuweebwa kakati. Mangu ddala tujja kulaba era tulibimanyiira ku mubiri ekigendererwa kya Loma kye kiri. Buli anakkiriza era agondera ekigambo kya Katonda, ajja kutwalirwamu obunyoomo n’okubonyaabonyezebwa.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Waliwo ensi etudde mu bubi, mu bukuusa n'okukyamizibwa, era ddala mu ekisiikirize ky'okufa - beebase, beebase. Ani awulira obubabiro bw'omu mwoyo okubazukusa? Eddoboozi ki eriyinza okubatuukako? Endowooza yange etwalibwa mu biseera eby'omu maaso, nga akabonero kaweebwa nti, 'Laba, Omuko ajja; mufulume mumusisinkane.' Naye abamu baliba baakereeredde okufuna amafuta ag'okuddamu okujjuzamu ettabaaza zaabwe, era nga wayiseeko nnyo ekiseera, banaazuula nti empisa, eziragibwa ng'amafuta, teziweeranwa. Ago amafuta ge butuukirivu bwa Kristo. Galaga empisa, era empisa teziweeranwa. Tewali muntu asobola okuzifuna mu kifo ky'omulala. Buli omu ateekwa okwefunira empisa ezirongoofu okuva ku buli bbala ly'ekibi. Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> Bwe nnali ntunuulira emimwoyo egy’okusaasirwa nga gifira olw’okubulwa amazima ag’ekiseera kino, era nga abamu abaalangirira okukkiriza amazima baabalekera nga bafa olw’okugaana okuwa eby’okukozesa ebyetaagisa okutwala omulimu gwa Katonda mu maaso, ekyo kye nnalaba kyali kya kuluma omutima nnyo, ne nsaba omulayika akiggye ku nze. Nnalaba nti bwe ensonga ya Katonda ebeera ebasaba ku by’obugagga byabwe, baagenda nga bakungubaga, ng’omuvubuka eyajja eri Yesu (Matayo 19:16-22); era nti amangwago ekibonerezo ekibuubuuka kiriyitawo ne kisiimulula eby’obugagga byabwe byonna; ne mu kiseera ekyo kinaabanga kyakereera ddala okuwaayo eby’ensi nga ssaddaaka, era okweterekera obugagga mu ggulu. Ebiwandiiko Ebyasooka, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> "Yuda yalaba nti okwegayirira kwe kwali kwataliiko mugaso, n’ava amangu mu nnyumba y’olukiiko ng’akaaba nti, Kiwedde nnyo! Kiwedde nnyo! Yawulira nti tasobola kubeera mulamu okutuuka okulaba Yesu nga bamubamba ku musaalaba, era nga amazeewo essuubi n’afuluma n’ayetuga." The Desire of Ages, omuko 722.

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