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

Ekitabo kya Danyeri - Ennamba 138

Unveiling Daniel 11: A Prophetic Journey through History

Okubikkula Danyeri 11: Olugendo olw'obunnabbi okuyita mu byafaayo

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Olunyiriri olw’amakumi ana mu Danyeri essuula ey’ekkumi n’emu, luyimirira ng’omu ku nnyiriri ez’amaanyi ennyo ez’omu Kigambo kya Katonda. Ebyafaayo eby’obunnabbi ebiragiriddwa mwo we mwe gattibwa wamu amaguddo ag’omu maguddo mu kwolesebwa kwa Ezeekyeri. Nga wamu n’ekiseera ky’enkomerero ky’olugendo lwa BaMiller mu 1798, era n’ekiseera ky’enkomerero ky’olugendo lwa malaika ow’okusatu mu 1989, ebyafaayo eby’omunda n’eby’ebweru eby’abantu ba Katonda ab’ennaku z’enkomerero biragibwa. Mu lunyiriri mwo mulimu okulangirirwa kw’okwesemberera kw’okusalirwa omusango okwaatuuka ne malaika ow’okusooka mu 1798, okutuusa ku tteeka lya Sande ery’olunyiriri olw’amakumi ana mu emu. Olunyiriri luno kale luyimirira okusalirwa omusango okunoonyereza okw’Ekkanisa ya Katonda, okutandikira ku bafu, okutuusa ku kuteekebwako akabonero kw’144,000, era Katonda n’addendumula obwadiventisiti bwa Laodikiya n’abusuula okuva mu kamwa ke.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Ebyafaayo, okuva lwe obwa Papa bwafuna ekiwundu eky’okufa mu mwaka gwa 1798 okutuusa ekiwundu ekyo lwe kijjanjabwamu mu olunyiriri lw’amakumi ana mu gumu, biragibwa mu byafaayo eby’olunyiriri olwo. Okuva ku olunyiriri lw’amakumi ana mu gumu okudda mu maaso, waliwo okweyongera okw’ebibonerezo bya Katonda eby’okutuukirizibwa, era ebibonerezo ebyo bitandika mu olunyiriri olwo. Mu ngeri y’obunnabbi eno, olunyiriri lw’amakumi ana lubeera enkomerero y’Essuula kkumi n’emu eya Danyeri, ate olunyiriri olusooka n’olwokubiri mu essuula eryo lubeera entandikwa. Essuula kkumi n’emu eraga obujeemu bwa Anti-Kristo, ate Essuula kkumi eraga entandikwa y’ekyolesebwa eky’Omugga Hidekeri, era Essuula kkumi n’abiri eraga enkomerero. Essuula kkumi ne kkumi n’abiri biraga eby’olubereberye n’ebisembayo, ate Essuula kkumi n’emu ye bujeemu obuli mu makkati.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Essuula kkumi n'e kkumi na bbiri bye bimu, kubanga ebyo te biri nga essuula kkumi n'emu: byo biraga ebyo Danyeri byayitamu nga bikwatagana n'ekyolesebwa, ate essuula kkumi n'emu kye ekyolesebwa. Essuula kkumi ye nnukuta eyasooka mu lukalala lw'ennukuta z'Olwebbulaniya, essuula kkumi n'emu ye nnukuta ey'ekkumi n'asatu ey'obujeemu mu lukalala lw'ennukuta z'Olwebbulaniya, ate essuula kkumi na bbiri ye nnukuta eyasemba mu lukalala lw'ennukuta. Ekyolesebwa eky'Omugga Hiddekel kye "Mazima."

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Mu mutwe ogw’ekkumi n’emu, entandikwa eraga enkomerero, kubanga Kristo takyuka. Ebyafaayo eby’enkomerero ebyayimiririrwa mu luyiriri lwa amakumi ana, kye kiseera ky’okugezesebwa kw’ekifaananyi ky’ekisolo. Ekiseera ekyo eky’okugezesebwa kiggwa n’akabonero k’ekisolo, akayimiririrwa mu luyiriri lwa amakumi ana n’emu. Noolwekyo, olunyiriri olusooka n’olw’okubiri luteekwa okwogerako ku kiseera eky’okuteekebwako akabonero kw’abantu 144,000, kubanga ekiseera ekyo kye kimu n’ekiseera eky’okutondebwa kw’ekifaananyi ky’ekisolo.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> Mukama andulaze bulungi nti ekifaananyi ky’ensolo kijja okuteekebwawo nga tekunnaggwaawo obudde bw’okusaasirwa; kubanga kye kijja kuba ekigezo ekikulu eri abantu ba Katonda, mu kyo we lisalibwawo eddirira lyabwe ery’emirembe gyonna. . ..

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> "Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero." Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Bulijjo wabaawo obubonero bubiri obulaga ekiseera ky’enkomerero. Mu kikwekweto ky’okutereeza ekya Musa, kyali okuzaalibwa kwa Alooni, ne kigobererwa oluvannyuma lw’emyaka esatu okuzaalibwa kwa Musa. Mu kikwekweto ky’okutereeza eky’okuva mu Babulooni n’okuzza yeekaalu, kyali kabaka Darius, ne kigobererwa kabaka Cyrus. Mu kikwekweto ky’okutereeza ekya Kristo, kyali okuzaalibwa kwa Yokaana Omubatiza, ne kigobererwa mu myezi mukaaga okuzaalibwa kwa Kristo. Mu kikwekweto ky’okutereeza eky’Abamillerite, kyali okufa kw’enteekateeka ey’obwami bwa Papa mu 1798, ne kigobererwa okufa kwa Papa mu 1799. Mu kikwekweto ky’okutereeza eky’omulayika ow’okusatu, kyali Pulezidenti Reagan ne Pulezidenti Bush ow’olubereberye, bombi abaayimiririra omwaka gwa 1989. Mu kitabo kya Danyeri essuula ey’ekkumi, ekitundu ekisooka, tusangamu kabaka Cyrus ng’alambuliddwa.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Mu minnyiriri egiddako egy’omu Ssuula ey’ekkumi, tulaba ebyo Danyeri by’ayitamu nga biragiddwa nga Gabirieri tannaba kuleeta okubonekerwa kw’ebyafaayo eby’obunnabbi mu Ssuula ey’ekkumi n’emu. Cyrus alaga ekiseera ky’enkomerero, kubanga mu kusooka Cyrus, omwana w’omwannyina wa Darius, yabadde omuduumizi w’eggye lya Darius eyatta Belshazzar, ne kino ne kiraga enkomerero y’emyaka nsanvu egy’obuddu, ekyafaananyiriza obuddu bw’emyaka 1,260 bwa Isiraeri ey’omwoyo mu Babulooni ey’omwoyo okuva mu 538 okutuuka mu 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Ekkanisa ya Katonda ku nsi yali ddala mu busibe mu kiseera kino ekiwanvu eky'okuyigganyizibwa okw'ekitaliiko kkomo, nga bwe abaana ba Isirayiri baakuumibwa mu busibe e Babulooni mu kiseera ky'okusengulwa." Bannabbi n'Abakabaka, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Okukoma kw’emyaka 1260 mu 1798 kwalaga ekiseera ky’enkomerero; era n’okukoma kw’emyaka 70 ne kwalaga “ekiseera ky’enkomerero” mu byafaayo ebyo. Darius ne Cyrus bombi balabika mu kufa kwa Belshazzar n’okuggwawo kw’obwakabaka bwa Babulooni, kubanga Cyrus, ng’omuduumizi w’amagye ga Darius eyatuukiriza omulimu, yali ayimirira Darius. Bwe George Bush eyasooka yalayira obwa Pulezidenti ku 20 Janwali 1989, Reagan abadde Pulezidenti ennaku kkumi na mwenda ezasooka ez’omwaka 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Olubonekerwa ku mugga Hiddekel lwatandika mu kiseera eky’enkomerero, mu mwaka ogw’okusatu ogwa Cyrus. Bwe Gabulieri yatandika okubikkulira Daniyeri ebyafaayo eby’obunnabbi eby’omu ssuula kkumi n’emu, n’asooka okwogera ku mwaka ogw’olubereberye ogwa Darius, okukakasa bulungi nti olubonekerwa lw’ebyafaayo eby’obunnabbi lye yali agenda okuwa Daniyeri lutandika mu kiseera eky’enkomerero ekisembayo, mu 1989, kubanga bannabbi bonna boogera nnyo ku nnaku ez’enkomerero okusinga ku nnaku ze baabeeramu.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Naye ndikulaga ekyo ekyawandiikiddwa mu kiwandiiko ky’amazima: era tewali ayimirira nange mu bintu bino wabula Mikaeri, omulangira wammwe. Era nange mu mwaka ogwasooka ogwa Darius Omumedi, nze nennyini, nayimirira okumukakasa n’okumunyweza. Daniel 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Mu mwaka ogusooka ogwa Darius, oguyimirira ekiseera eky’enkomerero mu 1989, Gabriel "yayimirira", era kino kyalaga nti mu "kiseera eky’enkomerero" omalayika atuuka. Mu 1798 omalayika asooka yatuuka, ate mu 1989 omalayika ow’okusatu yatuuka. Okutekebwako akabonero okw’omalayika ow’okusatu tekwatandika okutuusa mu 2001, lwe obubaka bw’omalayika ow’okusatu bwaweebwa amaanyi, naye okujja kw’omalayika ow’okusatu mu 1989 kuyimirizibwa Gabriel nga ayimiridde mu kiseera eky’enkomerero. Gabriel agenda kulaga Daniel "ekyawandiikiddwa mu Byawandiikibwa eby’amazima," era ekibonekezo kya Hiddekel kilina akasayini ka "Amazima," ke Gabriel agenda kuteeka mu maaso.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Mu lunyiriri olw’ekkumi nnya mu ssuula ey’ekkumi, Gabriel yali amaze okutegeeza Daniel nti by’ali ayogerako mu kwolesebwa okwali ku mugga Hiddekel byali "ebigenda okubaawo eri abantu ba Katonda mu nnaku ez’enkomerero."

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kaakano nzize okukutegeeza ebinaagwako abantu bo mu nnaku ez’oluvannyuma, kubanga okubonekerwa kuno kwa nnaku nnyingi ez’omu maaso. Danyeri 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Olunyiriri olw'okubiri mu kitabo kya Danyeri, essuula kkumi n'emu, luyimirira obumanyirivu obwagulwawo mu biro by'enkomerero mu mwaka gwa 1989, era obumanyirivu obwo bulaga ebigenda "okusanga" abantu ba Katonda "mu nnaku ez'oluvannyuma".

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Era kaakano ndikulaga amazima. Laba, walijja okuyimirira bakabaka basatu mu Buperusi; n'ow'okuna aliba wa bugagga bungi okusinga bonna; era olw'amaanyi ge okuva mu bugagga bwe alikubiriza bonna okulwanyisa obwakabaka bwa Buyonaani. Danyeri 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Cyrus alaga ekifaananyi ky’Kabaka ow’okubiri okuva mu 1989. Ye Kabaka w’Obwakabaka bwa Meedi ne Baperusi, obulaga obwakabaka obw’obunnabbi bwa Baibuli mu nnaku z’enkomerero, obuzimbiddwa ku mpondo bbiri eziragirwa Meedi ne Baperusi. Oluvannyuma lwa Kabaka ow’okubiri w’obwakabaka bw’ensolo ey’ensi ey’empondo bbiri mu kiseera ky’enkomerero mu 1989, waaliwo abakabaka abasatu (Clinton, Bush ow’oluvannyuma, ne Obama), era oluvannyuma waaliwo kabaka eyasukkirira bonna mu bugagga. Abakabaka basatu abaagoberera Bush ow’okusooka baafuna obugagga bungi nga baamaze okuwummula obukulembeze bwaabwe, era olw’ensonga emu yokka nti baali baafuuse Ba Pulezidenti. Trump, ow’okuna eyasukkirira mu bugagga era eyali Pulezidenti omugagga okusinga bonna, teyagaggawazibwa kubanga yali Pulezidenti, wabula olw’emirimu gye egy’okuteeka ssente mu by’ettaka n’amayumba, nga dda nnyo nga tannaddukira mu bwa Pulezidenti.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Mu byafaayo bya Amerika, bwe wogerageranya, edda pulezidenti eyali asinze obugagga ye yali pulezidenti w’Amerika eyasooka. Nga Donald Trump tannaba kubeera Pulezidenti, George Washington ye yali pulezidenti asinze obugagga mu byafaayo bya Amerika, era n’agaggawazibwa mu ngeri emu ne Trump, olw’okuteeka ssente mu by’ettaka n’amayumba. Washington ne Trump bombi baatuuka ku bwapulezidenti nga bava mu mabbali agatali ga bulijjo mu bya poliitiki. Washington yasinga kubeera omukulembeze w’eggye nga tannaba kuba pulezidenti, ate Trump yali musubuzi era omuntu amanyiddwa ku ttivvi, era, nga Washington, teyalina bumanyirivu bwonna mu bya poliitiki nga tannaba kuba pulezidenti.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Ba pulezidenti bombi baali bamanyiddwa olw’obuntu bwaabwe obw’amaanyi n’enkola zaabwe z’obukulembeze, newaakubadde nga baalabisizaawo ebyo mu ngeri ez’enjawulo nnyo. Washington yamanyibwanga olw’obukulembeze obukkakkamu, obw’emirembe n’obwesige, era ng’obubeerawo bwe bwakuŋŋaanya abantu mu Lutalo lw’Enkyukakyuka n’emyaka egyasooka egya Repabulika; ate Trump amanyiddwa olw’engeri enkakafu gy’akwata mu bukulembeze n’okufuga. Bombi Washington ne Trump baali bantu abaleeteddewo obutakkaanya bungi, newankubadde olw’ensonga ez’enjawulo nnyo. Washington, newankubadde nga yassaamiddwa ekitiibwa nnyo, yasisinkana okunenyezebwa mu biseera bye ku nsonga nnyingi, omuli n’ebirowoozo bye ku buddu. Obukulembeze bwa Trump nga Pulezidenti bwalabirwamu obutakkaanya bungi, omuli n’engeri gy’akozesa “mean tweets” ku mikutu gya social media, okusalawo kwe ku mpolisi eya “America-first,” n’okweetegeera kwe kennyini.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Omukulembeze ow’omukaaga era ey’asinga obugagga yali agenda kukunkumula amaanyi g’ekiyoka ag’obugolobali. Bwe tukwataganya ebyafaayo ebyogerebwa mu Essuula 11, ekitundu eky’okubiri, n’ebyafaayo by’emyaka 1776, 1789 ne 1798, tufuna amawulire agasingawo agakwata ku mukulembeze ow’enkomerero w’ekisolo ekyava mu nsi; kubanga Yesu alaga enkomerero ng’agifaananyiza n’entandikwa. Ebisera ebiri esooka, ebiragibwa 1776 ne 1789, biwa obujulirwa bubiri nti omukulembeze ow’enkomerero aliba ow’omunaana, eyali mu basanvu. Trump yali omukulembeze ow’omukaaga oluvannyuma lwa Reagan, era ng’omukulembeze ow’omunaana, aliba "mu basanvu". Omukulembeze ow’enkomerero, era ow’omunaana, alifuga nga United States etonda ekifananyi "eri n’ery’ekisolo".

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Pulezidenti afuga mu kiseera ekifaananyi ky’ensolo bwe kikolebwa United States ey’Amerika, alina okuba omunaana, oyo eyava mu musanvu, nga bwe kyajulirwa Peyton Randolph ne John Hancock. Obwa Papa bwe omutwe ogw’omunaana ogwali ogwa mu musanvu, era bwafuna ekiwundu ekitta eky’obunnabbi. Okuba ekifaananyi ky’Obwa Papa, pulezidenti ow’omunaana oyo eyava mu musanvu, alina era okumanyikibwa mu bwannabbi nga ‘awundiddwa’ oba ‘attiddwa’.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Obwa Papa bwafuna ekiwundu eky’okufera okuva mu buyinza bw’omusota (Bufalansa), obuyinza bw’omusota Obwa Papa lwe bwali bulwanagana nabwo okuva mu kiseera Pawulo lwe yalaga nti ekyama eky’obujeemu (omusajja w’obujeemu) kyali kikola dda mu kiseera ekyo. Omusota ogw’obupagani gwali guzziyiza Obwa Papa okutuula ku ntebe y’obufuzi, era kyatuukirira mu 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Obwa Paapa, okuva ku ntandikwa yaabwo okutuuka ku kugwa kwabwo okw’enkomerero, bubeera bwerwanagana n’amaanyi g’ejjoka. Ekifananyi ky’obwa Paapa kyetaagisa nti ekifananyi kyerwanagane n’obuyinza bw’ejjoka. Mu Okubikkulirwa omutundu ogw’ekkumi n’omusanvu, obwa Paapa, obubeera mutwe ogw’omunaana, era obuva mu mitwe musanvu, mu nkomerero bwokebwa omuliro, era ennyama yaabwo eririyibwa abakabaka ekkumi. Mu kufa kwombi (1798 ne mu nnaku ez’enkomerero), ekisolo ky’obwa Paapa kuttibwa n’obuyinza bw’ejjoka. Bwe kiba nti United States ejja okuteekawo ekifananyi ky’ekisolo, pulezidenti ow’omunaana naye alina okuttibwa n’obuyinza bw’ejjoka lwe yali alwanagana nalo, era kabaka ow’omukaaga oluvannyuma lw’ekiseera eky’enkomerero mu 1989 ye kabaka eyazuukusa amaanyi g’ejjoka gonna.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan yali Omuprotestanti omukyewaggule, naye George Bush ow’olubereberye yali globalist nnamaddala. Omu ku bigambo bye ebyamanyike ennyo we yalimba ng’agamba, nga August 18, 1988, "Era nze nze atalinn yisa emisolo. Munyiiza wange kati agamba nti ajja okugiyongeza nga kye ky’ensigaddeko ekisembayo, oba ekisembayo eky’okusatu. Naye omupoliitiki bw’ayogera bw’ati, omanya nti ekyo kye ky’ensigaddeko ajja okukyettanira. Munyiiza wange tajja kugaanira ddala okulinnyisa emisolo. Naye nze ndigigaanira ddala. Ate Konguleesi ejja kunnyiga nzinnyise emisolo, nze ne ngamba nedda. Era bajja kunnyiga, nze ne ngamba nedda, ne bannyiga nate, era kye nsobola okubagamba kwe kino: musome ku mimwa gyange: tewali misolo mipya."

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Okujjako ekyo eky’obulimba obw’omu lwatu, ekiranga omukiikirizi w’amaanyi g’eddaragoni, ebigambo bye ebyamanyikira ennyo yabigamba mu kusisinkana okw’awamu kwa Congress nga 11 Sebutemba 1990, n’agamba nti, “Kati, tulaba ensi empya nga etandika okulabika. Ensi mwe waliwo ekisuubizo ekituufu ddala ekya ‘enteekateeka empya y’ensi yonna.’ Mu bigambo bya Winston Churchill, ‘enteekateeka y’ensi’ mwe ‘emisingi gy’obwenkanya n’okukola mu butuukirivu ... zikuuma ab’anafu okuva eri ab’amaanyi ...’ Ensi mwe Mawanga Amagatte, nga gasumuluddwa mu kunywerera kw’Entalo Ennyogoga, gali mu mbeera y’okutuukiriza okwolesebwa okw’ebyafaayo okw’abaatandikawo.” Bush omukulu yali awagira enteekateeka z’ensi yonna, newaakubadde nga yeeyogeranga ng’ali wa kibiina kya Republican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton ye yali pulezidenti asooka okukwata emikolo gy’okutikkirwa mu buyinza ku Ekijjukizo kya Lincoln, ekitegeeza nti yaddira Lincoln emabega n’atunuulira obelisiki w’Ekijjukizo kya Wasingitoni, obelisiki munda mujjudde obubonero bw’obufirimasoni. Obelisiki n’obubonero bw’obufirimasoni bye yalonda okwettunulizaako nga alayira bwa bulimba okuwa obwesigwa eri Ssemateeka, byalaga ssi kyokka nti yaddira emabega ku kabonero akulwa okumalawo obuddu aka Ekijjukizo kya Lincoln, naye n’ekkifo eryafaayo Clinton lye yalondawo ligendera wamu n’enjogaano ye ey’okukkiriza, mwe yasiima omusomesa gwe yayesomera wansi we mu yunivasite ey’Abajesuiti gye yamasomera.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Omupulofeesa oyo, Carroll Quigley, yawandiika ekitabo Tragedy and Hope: A History of the World in Our Time, ekyafulumizibwa mu 1966, era kimanyiddwa mu butuufu era mu bungi ng’akiikirira “Baibuli y’ebirowoozo eby’obugobaalisa”. Nga Kulaani bwe y’eri Yisiramu, era nga Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, ekiyawandiikibwa Albert Pike ne kifulumizibwa mu 1871, kibalibwa nti kye kunnyonnyola okusingira ddala obugazi ku njigiriza ez’ekyama z’Obufirimasoni; oba nga The Book of Mormon bwe kiri eri Abatukuvu b’Olunaku Olusembayo, ekitabo kya Quigley kye Baibuli y’endowooza y’obugobaalisa. Abasinga bandibadde bamanyi singa Clinton yatendereza Mohammed wa Kulaani, oba singa yatendereza Joseph Smith owa The Book of Mormon, era abamu bandibadde bamanyi ani Albert Pike gwe yali, naye batono be baamanyi nti okutendereza kwa Clinton eri Quigley kwakwatagana n’enteekateeka ye ey’obugobaalisa, era n’okugaana kwe emisingi egyayimirirwako Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Mu kwogera kwe, Clinton yagamba: "Nga nkyali omuvubuka, nawulira okuyita kwa John Kennedy mu bwanansi. Ate oluvannyuma, nga ndi omuyizi e Georgetown, nawulira okuyita okwo okunnyonnyolebwa omusomesa ayitibwa Carroll Quigley, eyatugamba nti Amerika ye y’eggwanga erisinga obukulu mu byafaayo kubanga abantu baffe bulijjo bakkiriza ebintu bibiri: nti enkya esobola okubeera nnungi okusinga leero, era nti buli omu ku ffe alina obuvunaanyizibwa obw’omutima, ku muntu ku muntu, okukifuula bwe kityo." Endowooza ya Carroll Quigley ku ngeri ey’okufuula "Amerika nnene nate", yali nti United States ewaayo obuyinza bwayo obw’eggwanga eri Amawanga Amagatte. Clinton yali omuddemokulaati, omulwanirizi w’obugatte bw’ensi yonna, omuyimiririzi w’eddaragoni.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

Nga kitaawe, n'omwana. George Bush owasembayo yali omugulaabalisi, era ne kitaawe bwe kityo, omugulaabalisi eyeyita wa Republican. Apuli tegigwa wala okuva ku muti. Baibuli eteerawo ekibuuzo eky'okulaga ensonga nti, "Ababiri basobola okutambula wamu okuggyako nga balaganye?" Kyetaagisa kulondoola ebikolwa bingi bye Bush owasembayo yakola wamu ne Bill ne Hillary Clinton, olabe ani gwe Bush owasembayo yalaganya naye.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama yategeeza ku kukyusa mu musingi Amerika mu lukuŋŋaana lwa kampeni nga akaseera katono nga tannalondebwa kuba Pulezidenti. Nga 30 Okitobba 2008, e Columbia, Missouri, Obama yagamba nti: “Tuli mu nnaku ttaano zokka okuva okutuuka ku kukyusa mu musingi Eggwanga lya Amerika.” Ebigambo ebyo byali mu bubaka bwa Obama obugazi obwa “essuubi n’enkyukakyuka,” obwali omulamwa omukulu mu kampeni ye eya 2008, nga bukakasiriza okweyama kwe ku nkyukakyuka enene mu nkola za gavumenti n’okutwala eggwanga mu kkubo ekyaawukana. Ekkubo lye yatwalirako eggwanga lyali ery’enteekateeka za ddaragoni: eggolobalizimu, okuba anti-abazungu, okuwagira okuggyamu embuto, okulwanyisa amafuta agava ku kaboni, okuba anti-Amerika nga otya nga owagira eggolobalizimu, Enjawulo, Obwenkanya, Okuyingirizibwa, ebyafaayo eby’obulimba eby’eyitibwa Critical Race Theory, n’ebirala bingi. Obama teyali kyokka omuteekateeka w’ekitundu; yali era n’okutuusa leero akyali omuyimirira ku lwa agenda ey’eggolobalizimu ey’obuyinza bwa ddaragoni.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Naye Trump, ng’atali nga omupoliitiki asanzwe w’omulembe guno, yatuukiriza ebisuubizo ebingi okusinga abapulezidenti abalala musanvu bonna nga babaziddwa wamu mu kiseera ekyatandika mu 1989. Yali yeewaddeyo okuzzawo obukulu bwa Amerika, era mu kukola atyo yanyiigiza abalina obuyinza ab’obugolobaali, si mu United States yokka, naye mu nsi yonna.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Tewali bukakafu n’akatono bulaga nti Joe Biden ali kintu kyonna ekirala okujjako okuba omuwagizi w’obwegassi bw’ensi yonna omulala.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Ekisolo eky’Obukatoliki yalwana olutalo oluwanvu ennyo n’amaanyi g’omusota; era pulezidenti aliba ku ntebe mu kiseera Amerika bw’eritonda ekifaananyi ky’obwa Paapa, aliba, olw’obwetaavu bw’obunnabbi, mu kulwana n’amaanyi g’omusota. Tewali ku bapulezidenti abalamu, okujjako Donald Trump, ayandilwana n’amaanyi g’omusota; kubanga Abademokulaati mu lwatu bali abagoloobalisti (emisota), era George Bush eyasembayo, yali nga kitaawe bwe yali (eyeyita Murepulikaani, naye ddala omusota omugoloobalisti); kubanga Yesu bulijjo alaga ekyasemba ng’akigereranya n’ekyasooka.

We will continue this study in the next article.

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

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> Obuzibu obukulu bulindirira abantu ba Katonda. Obuzibu bulindirira ensi. Olutalo olusinga obukulu mu mirembe gyonna luli mu maaso gaffe. Ebintu bye tumaze emyaka egisukka mu amakumi ana nga tubyogerako, nga tusinziira ku buyinza bw’ekigambo ky’obunnabbi nti byali bya kusemberera okutuuka, kati bibaawo mu maaso gaffe. Kale kati ensonga ey’okukyusa mu Ssemateeka okuziyiza eddembe ly’omutima ekubiriziddwa eri abateekawo amateeka g’eggwanga. Ensonga ey’okuwaliriza okukuuma olunaku lwa Sande efuuse ensonga ey’interesi y’eggwanga yonna era ey’omugaso omunene. Tumanyi bulungi kye kinaavaamu mu kunyiikiza kuno. Naye tuli beetegefu ku nsonga eno? Tutuukirizza mu bwesigwa omulimu Katonda gw’atukwasizza ogw’okulabula abantu ku kabi akali mu maaso gaabwe?

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> Waliwo bangi, ne mu abo abetabye mu nkubaganyo ey’okukakamiza okukuuma Sande, abazibiddwa amaaso ku biriva mu kikolwa kino. Tebalaba nti bali kulumba butereevu eddembe ery’okukkiriza. Waliwo bangi abatategeera ddala mazima ga Ssabbiiti eya Baibuli n’ensinziro ey’obulimba mwe w’esinziira enkola ya Sande. Buli nkubaganyo eyawagira amateeka ag’eddiini, mazima, kuba kugonja eri ObuPaapasi, obwo obwamaze emyaka mingi nga bulwanyisa eddembe ly’omu mutima. Okukuuma Sande, nga kiyitibwa nti ky’ekitongole eky’Obukristaayo, kusinziira ku ‘ekyama ky’obutali butuukirivu;’ era okukakanyizibwa kwako kujja kubeera ng’okukkiriza mu butuufu ensonga eziba ejjinja ery’ensonda mu ObuKatoliki obwa Roma. Bwe kinaaba nti eggwanga lyaffe linaalekana ddala n’emisimbira gy’obufuzi bwalyo ne liteekaawo etteeka lya Sande, ObuProtestanti mu kikolwa kino bujja okukwatagana n’ObuPaapasi; era tekiriba kirala wabula okuwa obulamu obukambwe obubadde okumala ebbanga ddene nga bulindirira nnyo omukisa okuzukuka nate mu bufuzi obukambwe obukola.

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> Ekibiina ky’okutereeza kw’eggwanga, nga kikozesa obuyinza bw’amateeka ag’eddiini, kijja, bwe kinaabanga kimaze okukula ddala, kulaga obutagumiikiriza n’okunyigiriza eby’emu n’ebyaafuga mu myaka egy’edda. Mu biro ebyo, ebiteeso by’abantu bye yetwalira obuyinza bwa Katonda, ne bimenya wansi w’obuyinza bwabwe obw’ekikambwe eddembe ly’okusalawo okw’omu mutima; era okuggalirwa mu kkomera, okusengulwa, n’okufa byagoberera abo abaagaana ebiragiro byabwe. Obupapa oba emisingi gyabwo bwe binaateekebwawo nate mu mateeka ne biweebwa obuyinza, omuliro gw’okutulugunyizibwa guddamu okukuma eri abo abatawaayo ssaddaaka eddembe ly’okusalawo okw’omu mutima n’amazima mu kussaamu ekitiibwa ensobi ez’akkirizibwa ennyo. Obubi buno buli kumpi okutuukirira.

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> "Katonda bw'atuwadde ekitangaala ekiraga obulabe obuli mu maaso gaffe, tuyinza tutya okuyimirira nga tulongoofu mu maaso ge singa tetufaayo okukozesa buli kaweefube mu buyinza bwaffe okukituusa mu maaso g'abantu? Tuyinza okukkuta okubaleka ne basisinkana ensonga eno ey'obukulu bungi nga tebalabuddwa?" Testimonies, omuzingo ogwokutaano, 711, 712.

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