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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Ekitabo kya Danyeri - Ennamba kikumi mu nkaaga mu musanvu

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Okusumulula Obunnabbi: Okubikkula amakulu ag’ebyafaayo n’ag’obunnabbi agali mu Dayiniyeri 11:10 n’ebisukkiriddewo

Author

Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Olunyiriri olw’amakumi ana olw’essuula eky’ekkumi n’emu ekya Danyeri lutandikira mu kiseera eky’enkomerero mu mwaka gwa 1798, kabaka ow’obukiika obwa kkono bwe yafuna ekiwundu kye eky’okufa mu mikono gya kabaka ow’obukiika obwa ddyo. Ebyafaayo ebyo byalagibwako mu kifaananyi n’omwaka gwa 246 BC, Ptolemy lwe yaleeta okuwolereza ku bwakabaka obw’obukiika obwa kkono, era ne Bufalansa bwa Napoleoni bwe bwatwala paapa mu busibe mu 1798. Oluvannyuma lwa kabaka ow’obukiika obwa ddyo okudda e Misiri mu lunyiriri olw’omwenda, olunyiriri olw’ekkumi ne lulyoka lulaga nti kabaka ow’obukiika obwa kkono yali agenda okutandikawo okuvumbaganya okuddibwamu ku kabaka ow’obukiika obwa ddyo.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Awo kabaka w’amaserengeta aliyingira mu bwakabaka bwe, n’alyoka aliddayo mu nsi ye. Naye batabani be balikubirizibwa, ne bakuŋŋaanya ekibiina ekinene ky’amaggye; era omu alijja ddala, n’asukkirira, n’ayita mu; awo alidda, era alikubirizibwa, okutuukira ddala ku kigo kye. Daniel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Nga tetunnalowooza ku kunnyonnyola kwa Uriah Smith ku byafaayo ebyaatuukiriza olunyiriri olw'ekkumi, tutegeera njogerezo 'okusanduka ne okuyitamu.' Ekigambo ky'Olwebbulaniya ekivvunulwa bwe kityo, kivvunulwa era mu olunyiriri olw'amakumi ana nga, 'okusanduka ne okuyita waggulu.' Kye kimu omugatte gw'ebigambo mu Lwebbulaniya yennyini. Kisangibwa mu kifo kirala kimu kyokka mu Byawandiikibwa.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Era aliyita mu Yuda; alikulukuta n’ayitirira, alituuka n’okutuukira ddala ku bulago; n’okuwanika ebiwaawaatiro bye kujjuza obugazi bw’ensi yo, ayi Immanuel.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Mu Danyeri essuula kkumi n’emu, olunnyiriri olw’ekkumi n’olw’amakumi ana, era nate mu Isaaya essuula munaana, olunnyiriri munaana, ekigambo ky’Olwebbulaniya ekifaanana ddala kivunulwa mu ngeri ssatu ez’enjawulo, newaakubadde nga kiraga amakulu g’emu. Ekigambo ekisembayo mu kyogera ekyo, eky’Olwebbulaniya "abar," kivunulwa nga "pass through" mu olunnyiriri olw’ekkumi, nga "pass over" mu olunnyiriri olw’amakumi ana, era mu Isaaya nga "go over." Amakulu gasigala nga gamu mu byogerwako byonna ebisatu, naye mu Isaaya mulimu era n’enkolagana endala ey’obunnabbi wakati w’ebyogerwako ebyo.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Olunyiriri mu Isaaya lwatukirira nga kabaka w’e Bwasuli yawangula Yuda n’atuuka e Yerusaalemi, naye teyawangula kibuga kennyini. Yatuuka “ku bulago,” naye teyawangula “omutwe.” Mu bubaka bumu obwo obw’obunnabbi, Isaaya ateekaawo akabonero ak’obunnabbi akalaga kye “omutwe” akyimirira, era ategeeza nti “omutwe” ye kibuga ekikulu eky’obwakabaka, era kabaka w’obwakabaka naye ye “mutwe.” Awa abajulirwa ababiri abakkakasa amazima g’obunnabbi nti “omutwe” ye kabaka era n’obwakabaka, ate ne mu ngeri ey’ekyama alaga nti ssinga omuyigirize w’obunnabbi takiriza era tategeera amazima ago, tajja kunywerera. Olunyiriri olwo olw’ekyama luli mu bubaka bwa bunnabbi bumu obulaga nti kabaka w’obukiikakkono alifunza n’ayita waggulu, naye okutuuka “ku bulago” bwokka.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

Omutwe ogw’eggwanga lya Siriya gwali ekibuga ekikulu kyagyo “Ddamasiko,” era “omutwe” gwa “Ddamasiko” (ekibuga ekikulu) yali “Rezini,” kabaka wa Siriya. Era, “omutwe” ogw’eggwanga lya Efulayimu gwali ekibuga ekikulu kyagyo “Samaliya,” ate “omutwe” gwa “Samaliya” (ekibuga ekikulu) yali “mutabani wa Remaliya” (Peka), kabaka wa Samaliya. Mu bunnabbi obwo bumu, mu ssuula eeddirira, mu olunyiriri omunaana, Kabaka Sennakeribu owa Asiriya yazinga Yerusaalemi, era mu olunyiriri omunaana okuzinga kwe Yerusaalemi kukyogerwako ng’okutuuka ku nsingo.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Olunyiriri olw’omusanvu n’olw’omunaana, olw’okwesigamira ku bajulizi babiri n’olulaga akabonero k’obunnabbi “omutwe,” akayimira awamu kabaka n’ekibuga ekikulu eky’eggwanga lye, luleeta obunnabbi bw’emyaka 65 obulambulula entandikwa y’obunnabbi byombi eby’emyaka 2,520 eby’okusalira omusango obwakabaka obwa mu Bukiikakkono n’obwa mu Bukiikaddyo bwa Isirayiri. Bwe kityo, olunyiriri luno luzibu nnyo, kubanga lwegatta n’olunyiriri 10 n’olunyiriri 40 olw’Essuula 11 mu Kitabo kya Danyeri, ebyombi nabyo birambulula okuttunka kwa kabaka ow’Obukiikakkono ng’attakako kabaka ow’Obukiikaddyo, nga Sennakeribu, kabaka ow’Obukiikakkono, bwe yattakako Yuda, kabaka ow’Obukiikaddyo, mu olunyiriri 8 olw’Essuula 8 mu Isaaya.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Ekisumuluzo ekigatta wamu entalo zino ez’abakabaka b’obukiikaddyo n’obukiikakkono kwe “mutwe,” ne “okubuna n’okuyitawo.” Bwe kabaka w’obukiikaddyo addamu okulumba kabaka w’obukiikakkono mu kitundu eky’ekkumi eky’essuula kkumi n’emu, awangula olutalo, naye aleka “omutwe,” kubanga “ajja, n’abuna, n’ayitamu” “eri” “ekigo” kya kabaka w’obukiikakkono. Ebyafaayo eby’ekitundu eky’ekkumi biraga obuwanguzi bwa kabaka w’obukiikaddyo ku kabaka w’obukiikakkono, naye teyayingira mu Misiri (ekigo), ekibuga ekikulu—“mutwe.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Bwe kabaka w’obukiikaddyo yasooka okuwangula kabaka w’obukiikakkono mu nnyiriri omusanvu n’omunaana, "yayingira mu ekigo kya kabaka w’obukiikakkono," "n’awangula," era "n’atwala abawambe" n’abatwala baddayo e "Misiri." Mu buwanguzi obw’okusasula ekirumira bwa kabaka w’obukiikakkono, teyayingira Misiri, ekyo ne kiraga ekifaananyi nti bwe "Soviet Union" yasangulibwawo mu 1989, Rashiya, ekibuga kyayo ekikulu—omutwe gwakyo—kyasigalawo nga kiyimiridde. "Bwe mutakkiriza, temulyimirira ddala." Rashiya, eragibwa ng’kabaka w’obukiikaddyo mu nnyiriri kkumi n’emu ne kkumi n’ebiri, ye ewangula olutalo olw’ensalo — olwa Raphia mu biseera eby’edda, ate leero olwa Ukraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> Olunyiriri 10. Naye batabani be banayimusibwa, era banaakuŋŋaanya amaggye amangi ag’amaanyi; omu ku bo anajja ddala, alyanjulukuka, n’alyitamu; awo aliddayo, era ayimusibwe, okutuuka ddala mu kigo kye.

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> Ekitundu ekisooka ky’olunyiriri luno kyogera ku batabani, mu bungi; ekya nkomerero, ku omu, mu kimu. Batabani ba Seleucus Callinicus bwe baali Seleucus Ceraunus ne Antiochus Magnus. Bombi baayingira n’ekinnyikivu mu mulimu ogw’okulwanirira n’okuzzayo obwenkanya olw’ensonga ya kitaabwe n’eggwanga lyabwe. Omukulu ku bano, Seleucus, ye yasooka okutuula ku ntebe y’obwakabaka. Yakuŋaanya ekibiina kinene nnyo okuddamu okufuna obwakabaka bwa kitaawe; naye kubanga yali kabaka omunafu era omutima munafu, mu mubiri ne mu by’obugagga, nga talina nsimbi era nga tasobola okukuuma eggye lye mu buwulize, yattibwa mu butwa abaduumizi be babiri nga amaze okufuga mu ngeri etali ya kitiibwa emyaka ebiri oba esatu. Mwannyina eyasoboleka okusinga, Antiochus Magnus, awo n’alangirirwa kabaka; n’atwala obukulembeze bw’eggye, n’addira buggya Seleucia era n’addizaawo Siriya, ng’afuna ebifo ebimu mu ndagaano ate ebirala mu maanyi g’ebyokulwanyisa. Ne wabaawo okwewummula mu lutalo, mwe ebibinja byombi ne bateesa ku mirembe, kyokka nga beetegekera olutalo; oluvannyuma lw’ekyo Antiochus n’akomawo n’awangula mu lutalo Nicolas, omuduumizi w’e Misiri, era n’alowooza okuyingira Misiri gyennyini. Wano ye ‘omu’ eyateekwa ddala okubuna n’ayitamu. Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Okugwa kwa Soviet Union mu 1989 kwamaka ‘ekiseera eky’enkomerero’, era abaana babiri ab’omu lunyiriri olwo bakiikirira ebimanyiririzo bibiri bya Reagan ne Bush ow’olubereberye. Okuva ku ‘kiseera eky’enkomerero’ mu 1798, we watandikira olunyiriri amakumi ana mu Daniel 11, omwenzi w’e Rome awerabiddwa, kubanga ye, nga Jezebel, asigadde e Samaria, nga bba Ahab ayogera ne Elijah ku Mount Carmel. Abadde yeeserekeza, naye ng’alagira mu kyama, nga bwe yali mu Ntalo z’ensi yonna esooka n’ey’okubiri. Bba ye magye ge agamuyimirira mu kifo okulwanyisa kabaka w’amaserengeta. Bwe yeesasula mu 1989, ye ng’ali kabaka w’obukiikakkono, yaleeta amagaali g’entalo, ebyombo n’abeebagala embalaasi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ate mu biro eby’enkomerero kabaka w’obukiikaddyo alimusindika ku ye; naye kabaka w’obukiikakkono alijja ku ye ng’omuyaga oguzinga, n’amagaali ag’eggye, n’abeebagala embalaasi, era n’ebyombo bingi; era aliyyingira mu nsi nnyingi, alibuna n’ayita. Danyeri 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Ekimuyimirira mu kifo kye mu kwesasula kiweebwa akabonero nga ‘ebyombo,’ ebyo ebiyimirira obuyinza bw’eby’enfuna, era ne ‘amagaali ag’okulwa n’abeebagala embalaasi,’ ago agiyimirira amaanyi g’eggye. Amaanyi g’eggye n’obuyinza bw’eby’enfuna bye biranga bibiri eby’obunnabbi eby’eraga Amerika mu bunnabbi bw’ennaku ez’enkomerero, kubanga Amerika ejja kugaanira abo abatalifukamira Yezebeli okugula n’okutunda, era bwe banaakyagaana akabonero ka buyinza bwa Yezebeli, banaattibwa. Obuyinza bw’eby’enfuna n’amaanyi g’eggye ga Amerika bye byakozesebwa wamu n’Obwakapa okuleeta okumenyeka kw’Ubumwe bwa Sovyeti mu 1989, newaakubadde nga Lasa yasigala ng’eyimiridde.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Ebyafaayo ebyaatuukiriza olunyiriri olwa kkumi mu Danyeri essuula ey’ekkumi n’emu biddamu mu byafaayo ebiri mu kitundu eky’okubiri eky’olunyiriri olw’amakumi ana, ekiraga ekiseera ky’enkomerero mu 1989. Amalunyiriri agatandika ku mukaaga okutuuka ku mwenda galaga ebyafaayo ebyatwala okutuuka ku kiseera ky’enkomerero, ekiragiddwa mu kitundu ekyasooka eky’olunyiriri olw’amakumi ana. Amalunyiriri ataano okutuuka ku kkumi ag’essuula ey’ekkumi n’emu eya Danyeri galaga bulungi ddala ebyafaayo eby’olunyiriri olw’amakumi ana mu Danyeri essuula ey’ekkumi n’emu, kubanga nga Mwannyinaffe White bwe yawandiika, "ebitundu bingi eby’ebyafaayo ebyatuukiriziddwa mu essuula ey’ekkumi n’emu eya Danyeri bijja kuddamu."

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ebitundu 1 okutuuka ku 4 eby’essuula 11 mu kitabo kya Danyeri bimulambulula Kuuloosi, kabaka ow’okubiri w’eggwanga ery’amayembe abiri, mu kiseera ky’enkomerero mu nnaku za nkomerero. ‘Ekiseera ky’enkomerero’ mu nnaku za nkomerero kyali mu 1989; era pulezidenti ow’okubiri, omukikirirwa Kuuloosi, ateekawo ensengeka y’obunnabbi esobozesa omuyizi w’obunnabbi okubala okutuuka ku pulezidenti ow’omukaaga oluvannyuma lwa 1989, anaabanga pulezidenti asinga obugagga, era anaayimusa (okuzuukusa) amaanyi ag’eddiragoni ag’abagendereddwa eby’ensi yonna, oba ng’ab’ensi yonna, oba ab’Amerika. Oluvannyuma ebyafaayo ebyo eby’obunnabbi biddira ddala ku bwakabaka obw’omusanvu mu bunnabbi bwa Baibuli, bakabaka kkumi b’Amawanga Amagatte, ne bikwata ku kabaka waabwo asooka era omukulu, omukikirirwa Aleksanda Omukulu (kitegeeza “Omulwanyi w’Abasajja”), ne ku kumenyekamu okw’enkomeredde kw’obwakabaka bwe, nga empewo ennya ez’Isiramu zirekululwa ddala mu nkomerero y’ekiseera ky’omukisa gw’abantu.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Awo ennyiriri z’ettaano okutuuka ku mwenda ziraga ebyafaayo ebyaliwo mu kiseera ekyakulembera okuteekebwawo kw’obwa Papa ku nnamulondo mu 538, kubanga okusooka amaanyi agagenda okufuuka kabaka w’obukiikakkono galina okuwangula ebitundu bisatu eby’ensi ebimulemesa, nga bwe yakola Seleucus eyateekebwawo oluvannyuma ng’aba kabaka w’obukiikakkono. Oluvannyuma, okumala emyaka esatu n’ekitundu, nga kino kiyimirirwa ng’emyaka amakumi asatu mu etaano egyennyini, kabaka w’obukiikakkono yafuga, okutuusa lwe kabaka w’obukiikaddyo yayingira mu kigo kye n’amuwamba, era oluvannyuma n’afiira e Misiri olw’okugwa ku mbalaasi. Bwekityo, ennyiriri ezo ziraga ebyafaayo ebyaggwaawo mu kiseera eky’enkomerero mu 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Olunyiriri kkumi lulambulula ebyafaayo by’ekiseera eky’enkomerero mu 1989, era awamu n’ennyiriri ttaano okutuuka ku mwenda, biraga ebyafaayo ebyogerwako mu lunyiriri amakumi ana; era bwe kityo ne ebyafaayo by’ennyiriri asatu okutuuka asatu mu mukaaga. Noolwekyo, okuva ku lunyiriri lumu okutuuka ku lunyiriri kkumi, olunyiriri ku lunyiriri, waliwo ennyiriri bbiri ez’obunnabbi. Eyasooka egamba ku bakulembeze b’obwakabaka obw’omukaaga n’obw’omusanvu, wadde nga waliwo ekabanga wakati wa pulezidenti ow’omukaaga asinze obugagga mu bwakabaka obw’omukaaga n’obwakabaka obw’omusanvu.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Olunyiriri olw’okubiri lulambulula ebyafaayo eby’okuggyibwawo ebiziyiza ebisatu, ebbanga Kabaka w’Obukiikakkono lye yafugira, era ani eyaggyibwawo mu 1798, okutuusa mu 1989, ne Pulezidenti ow’okubiri, eyakiikirirwa mu linyiriri eryasooka nga Cyrus.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Olunyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebiri luyimiririra olunyiriri olw’okusatu olw’ebyafaayo oluddirira pulezidenti omugagga ow’olunyiriri olw’okubiri, naye nga lubaawo oluvannyuma lw’okuggwaawo kwa Soviet Union mu kiseera ky’enkomerero mu 1989, era nga luli nga tekunnabaawo etteeka lya Sande mu United States nga bwe liyimiriziddwa mu lunyiriri olw’ekkumi n’omukaaga.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Ebyafaayo oluvannyuma lw’ekiseera eky’enkomerero mu 1989, butwalibwa eri pulezidenti ow’omukaaga era asingayo obugagga, asitula abagobelezi b’enkola y’ensi yonna okutandikira mu 2016, mu lunyiriri olusooka. Ebyafaayo eby’obunnabbi bitwalibwa eri 1989, mu lunyiriri olwokubiri. Olutalo lw’e Raphia (“Olusalo”) mu nnyiriri kkumi n’emu ne kkumi na bbiri, lukulembera olunyiriri kkumi na ssatu, awali kabaka ow’obukiika obwa kkono, eyali yaakawangulwa, addamu okuzzaawo eggye lye n’oluvannyuma n’awangula kabaka ow’obukiika obwa ddyo, kumpi ddala ne Sunday law ey’olunyiriri kkumi na mukaaga. Amaanyi ag’omu mukono gwa kabaka ow’obukiika obwa kkono mu lunyiriri kkumi na ssatu, ye asembayo ku bapulezidenti munaana abafuuga okuva mu 1989 okutuuka ku Sunday law. N’olwekyo olunyiriri kkumi na ssatu lulina okubaawo ku kulondebwa kwa pulezidenti ow’omunaana, oba oluvannyuma lwakwo, oyo ali ku musanvu. Ennyiriri kkumi n’emu ne kkumi na bbiri zitandika katono nnyo nga pulezidenti ow’omukaaga, asingayo obugagga, tannabaawo, era kirabika zikoma katono nnyo nga okulondebwa kwa pulezidenti oyo yennyini tekunnabaawo, oyo afuuka ow’omunaana ali ku musanvu, era awangula mu lutalo olw’okusatu olw’entalo ezirwanisibwa ng’abalala be bakola, mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Okuwalanako kw’omukama ow’obukiikaddyo mu lunyiriri olw’ekkumi n’olw’ekkumi n’ebiri, kwe kuddamu olw’okuwangulwa omukama ow’obukiikaddyo kwe yafuna mu lunyiriri olw’ekkumi. Olunyiriri olw’ekkumi lulaga obuwanguzi bw’omukama ow’obukiikakkono mu 1989, obwaleetebwa endagaano ey’ekyama wakati wa Amerika ne Vatikaani. Obuwanguzi obwo obw’eggye ery’obukiikakkono bwali lutalo olusooka mu ntalo ez’okuyita mu balala. Olutalo olwennyini olw’okubuguma, olwatuukirizibwa mu biseera eby’edda, lwalaga nga kifaananyi entalo ez’okuyita mu balala mu nnaku ez’oluvannyuma; era n’olwekyo obuwanguzi obw’olunyiriri olw’ekkumi n’olw’ekkumi n’ebiri bunaabeera buwanguzi bw’omukama ow’obukiikaddyo mu lutalo olwokubiri olw’entalo ez’okuyita mu balala.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Mu lunyiriri okuva ku kkumi okutuuka ku kkumi n’ettano mulimu entalo ssatu, era zonna zaatuukirizibwa mu biseera eby’edda ng’entalo ennyo ez’amazima; naye zikiikirira entalo ssatu mu ntalo ez’omu mukono gw’abalala mu nnaku ez’oluvannyuma. Olutalo olusooka lwawangulwa obwegassi obw’ekyama obw’ensolo nnnabbi ow’obulimba bwe baalwana n’ogusota mu 1989. Olutalo olwokubiri mu ntalo ez’omu mukono gw’abalala luliwangulwa amaanyi g’ogusota agatakkiriza Katonda ag’kabaka ow’obukiika obwa ddyo, ku lw’obwegassi bwa Paapa n’eggye lye ery’omu mukono gw’abalala. Olutalo olwokusatu mu ntalo ez’omu mukono gw’abalala luliwangulwa eggye ery’omu mukono gw’abalala ery’kabaka ow’obukiika obwa kkono, nga bwe kiriikirirwa mu lunyiriri kkumi na ssatu okutuuka ku kkumi na ttaano.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Mu ngeri ey’obunnabbi waliwo entalo z’ensi ezibuguma ssatu, entalo ez’okukozesa abalala ssatu, nga zirimu entalo ssatu, era n’olutalo olw’obulabe busatu obw’Obusiraamu. Era waliwo n’Olutalo lw’Ab’omu Ggwanga n’Olutalo olw’Okuvuganya ku Nnongoosereza. Olutalo olwokubiri mu ntalo ez’okukozesa abalala kati lugenda mu maaso mu Ukraine, “Ensalo”, nga kifaananyizibwa ne Raphia, eyali ensalo wakati wa kabaka ow’obukiikaddyo ne kabaka ow’obukiikakkono, ebigambo eby’ennyiriri ekkumi n’emu ne kkumi na bbiri bwe byaasooka okutuukirizibwa mu byafaayo.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Mu kiseera kye kimu ddala ng’olutalo olw’okubiri olw’entalo ezikolebwa nga bakozesa abalala mu Ukraine luli mu kugenda mu maaso, n’olutalo olw’okubiri ku busatu obw’Obusiraamu obulumba ensi ey’ekitiibwa nalwo luliwo. Olulumba olusooka olw’ekibonyoobonyo eky’okusatu lwatuuka nga September 11, 2001, era okuteekebwako akabonero kw’abo obukumi kikumi mu obukumi buna mu enkumi nnya ne kutandika. Ekiseera eky’okuteekebwako akabonero kiggwaako ku Sunday law egenda okujja amangu mu United States, Obusiraamu obw’ekibonyoobonyo eky’okusatu lwe bunaddamu okulumba United States nate. Olulumba olusooka n’olw’enkomerero kye kimu, era byombi biraga eddoboozi lya malayika ow’Okubikkulirwa kkumi na munaana, era lino era lye ddoboozi lya malayika ow’okusatu, era lino era kwe kufuuyira kw’ekkondeere ery’omusanvu, era lino era kye kibonyoobonyo eky’okusatu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Mu makkati ga nnumba z’okulumbibwa ebyo ebibiri, ebiri amaloboozi abiri, era ge ddoboozi ly’ekkondeere ery’omusanvu, Obusiraamu obw’obuyinike obw’okusatu bwalumba, si nsi ey’ekitiibwa ey’omwoyo ey’omulembe guno, wabula ensi ey’ekitiibwa ey’edda ey’amazima, nga October 7, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Olutalo olwatandika mu biro ebyo, kaakano lugenda mu maaso mu kitundu kyennyini omwali Entalo y’e Raphia, nga bwe kinnyonnyolwa mu nnyiriri kkumi na emu ne kkumi na bbiri. Ekitundu kya Gaza kye nsalo wakati w’obwakabaka obw’obukiikaddyo obwa Yuda ne Misiri. Okwokusatu 7, 2023, kye nnamuziga munda mu nnamuziga endala eraga obujeemu, oba ennukuta ey’ekkumi n’esatu mu nnukuta z’Olwebbulaniya, nga wamu n’ennukuta esooka n’ey’enkomerero zikola ekigambo “amazima.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Okulumba okw’okubiri okw’eggwanga ly’obulungi okwakoleddwa Obusiraamu obw’akawawa ak’okusatu, kwabaawo nga 7 Okitobba 2023, era kwabaawo mu kitundu kyennyini olutalo olw’edda olwa Raphia mwe lwatuukira, mu kutuukirizibwa kw’ennyiriri kkumi n’emu ne kkumi na bbiri. Okulumba okw’okubiri ku ggwangalye obulungi, kuyitira mu bubonero bwa nnabbi obw’eby’enjuyi z’ensi, kugattibwa ku lutalo olw’okubiri olw’entalo ezikubirwa mu bifo by’abalala, nga kikiikiriddwa olutalo oluli mu Ukraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Olunyiriri ku lunyiriri, olutalo olw’okubiri olw’entalo ez’abaweereza abalala, olusigaddeyo kati mu Ukraine (Ensalo), lulimu akabonero ak’okubiri ak’ekkondeere ak’obusungu obw’okusatu (October 7, 2023), akatuukirizibwa mu kiseera eky’enkomerero eky’okuteekebwako akabonero kw’abo emitwalo kikumi mu amakumi ana mu enkumi nnya. Obumanyirivu obwo obw’okuteekebwako akabonero bulagibwa Danyeri mu ssuula ey’ekkumi, bwe alaba okwolesebwa kwa “marah” oluvannyuma lw’ennaku amakumi abiri mu emu ez’okukungubaga, ze nnaku essatu n’ekitundu ababaka babiri ze baali nga bafu mu luguudo. Okwolesebwa okwo kwannyonnyolwa ng’okunnyonnyola “ebyo ebyali bigenda okugwa ku bantu ba Katonda mu nnaku ez’oluvannyuma.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Amazima agakiikiriddwa mu kwolesebwa kw’Omugga Hiddekel, ag’okusiba akabonero, gatuukirizibwa mu byafaayo eby’obunnabbi eby’omu bitundu kkumi n’emu okutuuka ku kkumi n’ettano. Kye kyafaayo eky’ekitundu amakumi ana ekitandikira mu 1989, era ne kyeyongera okutuuka ku kitundu amakumi ana mu emu n’etteeka ly’Olunaku lwa Sande eririddako mu bbanga ttono. Kye kyafaayo kya pulezidenti ow’omukaaga, omugagga okusinga bonna, mu kitundu eky’okubiri, ekikiikiriddwa okutuuka ku bwakabaka obw’omusanvu bwa “Alexander the Great” nga bwe kyogerwako mu kitundu eky’okusatu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Ebyafaayo eyaatandika ku ntandikwa y’olutalo olwokubiri olw’entalo ezikubirirwa mu bifo by’abantu abalala mu mwaka gwa 2014, olwaddirira pulezidenti asinga obugagga okutandika kampeyini ye mu mwaka gwa 2015, ye kitundu ekirabika nga kyereere ekya lunyiriri amakumi ana, okuva mu 1989 okutuuka ku Sunday law mu lunyiriri amakumi ana mu lumu, era era ye kitundu ekirabika nga kyereere okuva ku mukkaaga, pulezidenti asinga obugagga mu lunyiriri olwa bbiri, okutuuka ku bwakabaka obw’omusanvu. Bwe buyafaayo obwatandika n’eddoboozi ery’olubereberye ery’Okubikkulirwa essuula eya kkumi n’omunaana nga September 11, 2001, era ne bukoma n’eddoboozi ery’okubiri mu ssaawa ey’omusisi omunene mu ssuula eya kkumi n’emu ey’Okubikkulirwa. Ebyafaayo ebyo era bye biro bya byafaayo Ezeekyeri bye yayogerako mu ssuula eya kkumi n’ebiri, buli kwolesebwa mwe kutuukirizibwa. Ekiseera ekyo kye kiseera eky’okuteekebwako akabonero ak’abantu obukumi kikumi mu enkumi ana mu enkumi nnya. Okwetukuza kw’abantu ba Katonda kutuukirizibwa okuyita mu Kigambo kye.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.

We will continue this study in the next article.

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

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> Ekyolesebwa kino kyawa Ezekyeri mu kiseera ng’omutima gwe gujjudde okweraliikirira okuzibu n’obutya. Yalaba ensi ya bajjajja be efuuse matongo. Ekibuga ekyali edda kijjudde abantu tekyali kikyabeerwamu. Eddoboozi ly’essanyu n’oluyimba lw’okutendereza tebyakyawulirwangamu mu bbugwe byaakyo. Nabbi yennyini yali mugwira mu nsi etali eyabwe, gy’efugiranga obwegomba obutalina mpaka n’obukambwe obw’ensolo. Byeyalaba era n’awulira eby’okunyigiriza kw’abantu n’obutali butuufu byamubabaza nnyo mu mmeeme ye, era n’ekaabira nnyo emisana n’ekiro. Naye obubonero obw’eby’amagero ebyateekebwa mu maaso ge ku mabbali g’omugga Chebar byamubikkulira obuyinza obufuga waggulu ku byonna, obusinga obw’abafuzi b’ensi. Waggulu w’abakabaka ab’agulumivu n’abakambwe b’e Asiriya ne Babulooni, Katonda ow’okusaasira n’amazima yali atudde ku ntebe ey’obwakabaka.

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Ebizibu ebyekwataganye ng’ebiziga ebyalabika eri nnabbi nga biri mu kavuyo akangi, byali wansi w’okukulemberwa kwa mukono ogutaliko nsalo. Omwoyo wa Katonda, eyamubikkulirwa ng’akyusa era ng’akulembera ebyo ebiziga, yaleeta obumu okuva mu butabanguko; bw’atyo ensi yonna yali wansi w’okulamulirwa kwe. Ebitonde ebyatukuzibwa ebingi ennyo eby’obutebalika byali bitegefu ku kigambo kye okumenya amaanyi n’enteekateeka y’abantu ababi, ne baleetera ab’abeesigwa be ebirungi.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Mu ngeri y’emu, Katonda bwe yali agenda okugulirira Yokaana omwagalwa ebyafaayo by’ekkanisa eby’emirembe egirijja, yamukakasa okwagala n’okulabirira kwa Mulokozi eri abantu be nga amulabisira ‘Ali afaanana ng’Omwana w’Omuntu,’ ng’atambulira wakati mu ttabaaza, ezalanga amakkanisa omusanvu. Nga Yokaana yalagibwa entalo ennene ez’enkomerero ez’ekkanisa n’obuyinza bw’ensi, naye era yakkirizibwa okulaba obuwanguzi bwa nkomerero n’okununulwa kw’ab’eesigwa. Yalaba ekkanisa etwaliddwa mu kulwana okw’okufa n’ensolo n’ekifaananyi kyayo, era okusinzibwa kw’eyo nsolo ne kukakasibwa nga abagaana bafa. Naye ng’alengera okusinga omukka n’akavuyo k’entalo, yalaba ekibiina ku Lusozi Sayuuni awamu n’Omwana gw’Endiga, nga mu kifo ky’akabonero k’ensolo balina ‘erinnya lya Kitaawe liwandiikiddwa ku mitwe gyabwe.’ Era nate yalaba ‘abo abaafunye obuwanguzi ku nsolo, ne ku kifaananyi kyayo, ne ku kabonero kayo, ne ku muwendo gw’erinnya lyaayo, nga bayimiridde ku nnyanja ey’oluvu, nga balina ennanga za Katonda’ ne bayimba oluyimba lwa Musa n’Omwana gw’Endiga.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> Ensomo zino ziri olw’obuganyulo bwaffe. Twetaaga okunyweza okukkiriza kwaffe mu Katonda, kubanga waliwo ebbanga, nga liri mu maaso gaffe, erija kugezesa emyoyo gy’abantu. Kristo, ku Lusozi lw’Azeyituuni, yategeeza ebibonerezo eby’entiisa ebyalina okusooka okudda kwe okw’okubiri: “Mujja kuwulira entalo n’ebyogerwa eby’entalo.” “Eggwanga lijja kugolokoka ku ggwanga, n’obwakabaka ku bwakabaka; era walibaawo enjala, n’endwadde, n’ebikankano by’ensi mu bifo bingi. Bino byonna biba ntandikwa y’ennaku.” Newaakubadde obunnabbi buno bwatuukiramu mu kitundu mu kuzikirizibwa kwa Yerusaalemi, bukwatira ddala nnyo ku nnaku ez’enkomerero.

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> Tuyimiridde ku mulyango gw’ebintu ebikulu era ebikakamu. Obunabii butuukirira mangu. Mukama ali ku mulyango. Wagenda okuggulwawo mu maaso gaffe ekiseera erikwatako ennyo abalamu bonna. Empaka z’ebbanga edda zijja kuzuukizibwa; empaka empya zijja kutandika. Ebinaabeerawo mu nsi yaffe tebinnaba na kulowoozebwa n’akatono. Setaani akola ng’ayita mu bitongole by’abantu. Abo abagezaako okukyusa Ssemateeka era okufuna etteeka eriwaliriza okukuuma olunaku lwa Ssande tebakitegeera bulungi ky’ekirivaamu. Obunkenke obw’amaanyi bututuuseko.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> "Naye abaddu ba Katonda tebalina kwesiga bo bokka mu mbeera eno ey'ekizibu ekinene. Mu kwolesebwa okwaweebwa Isaaya, Ezekyeri, ne Yokaana tulaba engeri eggulu gye ligattiddwa ennyo n’ebyo ebibaawo ku nsi, era n’obukulu bw’okufaayo kwa Katonda ku abo abamwesigwa gy’ali. Ensi si ya kubula omufuzi. Enteekateeka y’ebigenda okujja eri mu mikono gya Mukama. Omukulu w’eggulu alina ebyasalirwaawo by’amawanga, awamu n’ebigikwatako by’Ekkanisa ye, mu buyinza bwe." Obujulizi, omuzingo 5, 752, 753.

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