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# Panium - Number Seven

Panium - Namba Musanvu

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Okubikkulibwa kwa Danyeri 11: Ennyiriri z’obunnabbi okuva mu mwaka gwa 1989 okutuuka ku tteeka lya Sande

Author

Jeff Pippenger

Published

March 15, 2025

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We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Tukola ku kukuŋŋaanya wamu emirundi gyonna gy’obunnabbi mu Danieri essuula kkumi n’emu, nga bikwatagana n’ebyafaayo ebikise eby’olunyiriri amakumi ana, oluyimirira 1989 okutuusa ku tteeka lya Ssande mu Amerika. Okuyitibwa kwaffe nga abayizi b’obunnabbi kwe kukwata mu ngeri entuufu ekigambo eky’amazima.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Kolerera nnyo okulaga eri Katonda nga okukkirizibwa, ng’omukozi atalina kweswala, ng’agabanya bulungi ekigambo eky’amazima. 2 Timoseewo 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Danyeri essuula ey’ekkumi n’emu esobola okugabanyizibwa mu mirongo kkumi gy’obunnabbi. Olunyiriri 1 okutuuka ku 4 luyimirira omurongo gumu gw’obunnabbi. Olunyiriri 5 okutuuka ku 9 luyimirira omurongo ogw’okubiri. Olunyiriri 10 luyimirira omurongo ogw’okusatu. Olunyiriri 11 ne 12 luyimirira omurongo ogw’okuna. Olunyiriri 13 okutuuka ku 15 luyimirira omurongo ogw’okutaano. Olunyiriri 16 okutuuka ku 22 luyimirira omurongo ogw’omukaaga. Olunyiriri 23 ne 24 luyimirira omurongo ogw’omusanvu. Olunyiriri 24 okutuuka ku 31 luyimirira omurongo ogw’omunaana. Olunyiriri 31 okutuuka ku 40 luyimirira omurongo ogw’omwenda, ate omurongo ogw’ekkumi era ogw’enkomerero guli mu lunyiriri 40 okutuuka ku 45. Emirongo gino kkumi gireetebwa wamu, omurongo ku murongo.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ani gw’anaasomesa obumanyi? Era ani gw’anaaleetera okutegeera enjigiriza? Abo abaayawuliddwa ku amata, era abaaggyiddwa ku mabeere.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’eyo katono:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Kubanga n’emimwa egy’okusitazisa n’olulimi olulala ajja okwogera eri abantu bano. Abo be yagamba nti, Kino kwe kuwummulirako kwe muyinza okuleetera abakoowu okuwummula; era kino kye kuzza amaanyi: naye tebaayagala kuwulira.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Naye ekigambo kya Mukama kyali eri bo ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, era wali katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne bagwira mu mitego, ne bakwatibwa. Isaaya 28:9-13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Buli ku layini ez’obunnabbi kkumi zikwatagana ddala, naye mu layini buli emu wabaawo omulamwa omwawulwa ogusobola okutegeerekeka. Newankubadde layini buli emu elina omulamwa ogusinga obukulu, layini zino zirina obujulizi obusinga kubumu. Ntegeka kulambulula omulamwa buli gumu oguli mu layini kkumi ezo.

## First Line

Olunyiriri olusooka

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew 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. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Nange mu mwaka ogwasooka ogwa Darayo Omumedi, nze nnayimirira okumukakasa era okumunyweza. Kati nnaakutegeeza amazima. Laba, mu Buperusi walijja okuyimirira bakabaka basatu; n’ow’okuna aliba omugagga ennyo okusinga bonna; era olw’amaanyi ge agava mu bugagga bwe alikubiriza abantu bonna okulwana ne obwakabaka bwa Bugiriki. Era kabaka omuzira aliyimirira, anafuga n’obuyinza obukulu ennyo, era alikola nga bw’ayagala. Naye bwe anaayimirira, obwakabaka bwe bunaamenyeka, era bunaagabanibwa mu njuyi ennya z’eggulu; so si eri abaana be, era tebuliba nga bwe yali n’obuyinza bwe yafugiranga; kubanga obwakabaka bwe bunaaggyibwawo ne buweebwa abalala abatali abo. Danyeri 11:1-4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Omwaka ogwasooka ogwa Darius gulaga enkomerero y’emyaka nsanvu, bwe kityo ne gutegeeza ekiseera eky’obunnabbi eky’enkomerero. Mu lunyiriri olw’okusatu, Aleksanda Omukulu asimba obwakabaka bwe obw’ensi yonna, ate mu lunyiriri olw’okuna obwakabaka bwe bwali bugenda kuggyibwawo era bugabanyizibwe mu mpewo ennya. Okukozesa Darius ng’ekiseera ky’enkomerero mu 1989 kutukkiriza okubala bakabaka abaakiikiriddwa mu lunyiriri olw’okubiri. Bw’agamba Gabuliyeri mu lunyiriri olwasooka nti, “Era mu mwaka ogwasooka ogwa Darius,” abadde agoberera ku kye yategeeza Danyeri ku ntandikwa y’ekyolesebwa, ekyatandika mu ssuula kkumi.

> 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.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Akabonero akakiikirira "ekiseera eky’enkomerero" kalimu ebifaananyi bibiri. "Ekiseera eky’enkomerero" eky’olunyiriri lw’obunnabbi lwa Musa kyali okuzaalibwa kwa Alooni, era oluvannyuma lw’emyaka esatu Musa n’azaalibwa. Alooni ne Musa bakiikirira obubonero obubiri bw’"ekiseera eky’enkomerero" mu byafaayo byabwe, era bafaananyiriza okuzaalibwa kwa Yokaana Omubatiza n’okuzaalibwa kwa Yesu emyezi mukaaga oluvannyuma. "Ekiseera eky’enkomerero" mu 1798 kyalambiddwa n’okuwambibwa kwa Papa wa Ruumi, eyaddirira n’afa mu buwambike mu 1799. Okuva ku "mwaka ogusooka ogwa Darayo Omumeedi" okutuuka ku "mwaka ogw’okusatu ogwa Kuulo, kabaka wa Pasiya"; Darayo ne Kuulo bakiikirira "ekiseera eky’enkomerero" mu 1989, kubanga bannabbi bonna boogera nnyo ku nnaku ez’enkomerero okusinga ku nnaku ze baabeeramu.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kale ebyo byonna byabagwawo okuba eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuuseko enkomerero z'ensi. 1 Abakkolinso 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Darius ne Cyrus bakiikirira Ronald Reagan ne George Bush omukulu mu 1989. Bombi baali bapulezidenti mu mwaka ogwo. Olunyiriri olusooka olw’Essuula ey’ekkumi n’emu luteeka ekyolesebwa mu mwaka ogw’okusatu ogwa Cyrus, ekyo ekiikirira George Bush omukulu eyaddirira Reagan nga bwe Cyrus yaddirira Darius. Olunyiriri olw’ebiri lugamba nti bakabaka basatu banaayimirira ate ow’okuna aba mugagga nnyo okusinga bonna. “Ekiseera eky’enkomerero” ekyasembayo mu Essuula ey’ekkumi n’emu kitandika mu 1989, era kiraga nti oluvannyuma lwa George Bush omukulu bakabaka basatu banaayimirira, bwe kityo ne kilambulula bapulezidenti abasatu abaddirira Bush omukulu. Abo bakabaka basatu be ba Bill Clinton, George Bush omuto, Barak Obama; ate oluvannyuma omupulezidenti omugagga ennyo, Donald Trump, “mu maanyi ge” era “ng’ayita mu bugagga bwe anasitula bonna okulwanyisa obwakabaka bwa Bugereeki.”

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Ekitundu eky’okusatu kireeta mu maaso Aleksanda Omukulu era kifaanaanyiriza omukulembeze ow’enkomerero w’Obumu bw’Amawanga, agattana n’Obwa Paapa mu nnaku ez’enkomerero, naye ng’Obwa Paapa bwe butuuka ku nkomerero yaabwo, naye naye atuuka ku nkomerero ye. Obumu bw’Amawanga bwe obwakabaka okw’omusanvu obukiikirirwa ng’abakabaka kkumi mu Okubikkulirwa essuula ey’ekkumi n’omusanvu, era omukago gw’abakabaka abo kkumi gakkiriziganya okuwa obwakabaka bwaabwe obw’omusanvu eri ensolo ey’Obwa Paapa okumala essaawa emu mu bufaananyi.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Era amayembe kkumi ge walaba be bakabaka kkumi, abatannafuna bwakabaka; naye banaafuna obuyinza ng’abakabaka okumala essaawa emu wamu n’ensolo. Bano balina omutima gumu, era banaawaayo obuyinza bwabwe n’amaanyi gaabwe eri ensolo. Bano balirwana n’Omwana gw’Endiga, n’Omwana gw’Endiga alibawangula; kubanga ye Mukama w’abaami, era Kabaka w’abakabaka; n’abo abali naye bayitiddwa, era balondebwa, era beesigwa. Okubikkulirwa 17:12-14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Abakabaka abo ekkumi bakiikiriddwa mu nnyiriri ey’okusatu n’ey’okuna era n’ebyafaayo eby’okuyimuka n’okugwa kwa Alekisanda Omukulu eyatuukiriza ennyiriri ezo mu kyasa eky’okuna. Bugereeki bwe bwakabaka obusatu mu obunnabbi bwa Bayibuli era kye kifaananyi ky’ejjoka, ekitundu ekimu ku bisatu mu mukago ogw’ensatu ogw’ejjoka, ekisolo n’nnabbi ow’obulimba. Ku musaalaba obubaka nti "Kabaka w’Abayudaaya" bwawandiikibwa mu Oluwebbulayo, Olulatini n’Olugeleeki; nga bukiikirira Abayudaaya, Abarooma n’abalala abangi okuva mu mawanga amalala abaaliba mu Yerusaalemi ku Paska. Abagereeki bakiikirira ejjoka, Abarooma bakiikirira ekisolo, ate Abayudaaya be baali nnabbi ow’obulimba.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Ebirinyiriri ebisooka bina mu Essuula ey’ekkumi n’emu biraga enkomerero y’amaanyi g’omusota ag’ensi agakola obwenzi n’amaanyi g’obwa Papa, nga ekiseera ky’okugezesebwa kw’abantu kiggwa. Olunyiriri olw’okusatu n’olw’okuna bulambulula okusituka n’okugwa okw’enkomerero okw’okulabikibwa okwasembayo kw’amaanyi g’omusota ag’ensi. Ebirinyiriri bino biteekagana ku birinyiriri mukaaga eby’enkomerero ebiraga enkomerero y’ekisolo ekola obwenzi ne bakabaka b’ensi. Entandikwa n’enkomerero y’Essuula ey’ekkumi n’emu biraga ebyafaayo mwe abalabe ba Katonda batuukira ku nkomerero nga tewali ayamba. Ebirinyiriri ebisooka bina bwe bikkiriziganya ne birinyiriri mukaaga eby’enkomerero, mu ngeri eyo bitwala ekifaananyi ky’Ebiragiro Ekkumi, nga waliwo olubawo olw’ebiragiro bina eby’asooka n’olubawo olw’ebiragiro mukaaga ebyasigaddeko, era ne bikiikirira ekigezo ku nnamba kkumi.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Ennyiriri ennya ezasooka ziyimirira okutandikira okulaga enkomerero, era ne zinyweza obubaka ng’obutandikira ku ‘ekiseera ky’enkomerero’ mu 1989. Ennyiriri ezo ziyimirira ekiseera okuva mu 1989 okutuuka ku kuggalwaawo kw’ekiseera ky’okugezesebwa kw’abantu, bwe zityo ne ziteeka mu bufunze obubaka bw’enyiriri mukaaga ezisembayo, eziraga okweyongera kw’obumanyi okwabikkululwa mu 1989, era ne zitegeeza ebintu ebikwatagana n’okuggalwaawo kw’ekiseera ky’okugezesebwa kw’abantu.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Ebyawandiikibwa bino bituwa omusingi gw’obunnabbi ogutuyamba okutegeera nti okuva mu 1989 waagenda okubaawo omugatte gwa ba Pulezidenti munaana, nga ow’omunaana ali wa mu basanvu abaasooka; era bwe kityo ne kisibira wamu ekitundu ky’Ebyawandiikibwa n’ekyama ky’okuba nti ow’omunaana wa mu basanvu, ekintu ky’obunnabbi ekiba amazima agasaanira ekiseera mu nnaku ez’enkomerero.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Omulamwa ogusobola okutegeezebwa okuva mu bintundu bino kwe kuzikirizibwa okw’enkomerero kw’obuyinza bw’omuggwa obukola obwenzi n’omukazi omwenzi ow’e Ttuulo. Omukazi omwenzi akola obwenzi n’abassekabaka bonna b’ensi, naye nga bwe Bufalansa obw’edda bwafuuka omubereberye w’Ekkanisa Katoliki Clovis bwe yawaayo Nnamulondo ye eri Obwa Papa mu 496, bwe kityo era ekisolo ekyava mu nsi eky’Amerika ey’Obumu kijja kuba ky’okusooka mu bassekabaka okukola obwenzi n’omukazi omwenzi mu kiseera ky’etteeka lya Sande. Nga bwe kiri mu bintundu mukaaga eby’oku nkomerero, ebitundu bina ebyasooka bilambulula era binyweza amaanyi gasatu gonna ag’atwala ensi e Alamagedoni; naye omulamwa mu bitundu ebyasooka bina gwe buyinza bw’omuggwa, obuyimiriziddwa Bugereeki ne Aleksanda Omukulu.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan yatandika omugendo gwa bapulezidenti munaana ogw’atuuse kati ku ow’enkomerero ku bo munaana. Omupulezidenti ow’omunaana aliteekawo ekifaananyi ky’ensolo era alikakamiza etteeka ery’okuwummula ku Sande mu United States, nga era alikwataganya endagaano emumufuula omukulembeze w’Amawanga Amagatte, era mu kiseera ekyo kennyini Amawanga Amagatte galyingira mu mukago ogw’ekkanisa n’eggwanga ogw’ensi yonna, nga beekweka mu linnya ly’okumalawo entalo ezikyeyongera ez’Obusiraamu obwa bannamaddala.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Okukyuka kwa United States, ekisolo ekivudde mu nsi mu Okubikkulirwa essuula ey’ekkumi n’asatu, okuva okuba obwakabaka obw’omukaaga bw’obunnabbi bwa Bayibuli okutuuka okufuuka omutwe gw’obwakabaka obw’omusanvu bw’obunnabbi bwa Bayibuli, nga mu kiseera kimu okumaliriza omukago ogutali mu mateeka n’obwakabaka obw’omunaana bw’obunnabbi bwa Bayibuli, kulagibwa okuva ku olunyiriri olusooka olulaga 1989, okuyita mu bapulezidenti abatuusa ku tteeka lya Ssande mu United States, era amangwago ne kulambulula kabaka omuzira ayimirira. Oyo kabaka omuzira ye Trump, ng’addira obukulembeze ku Amawanga Amagatte, ge kaakano ali mu nkola y’okugimenyaamenya ng’ayetegekera okuteeka mu nkola ebiragiro bye.

## Second Line

Olunyiriri olw'okubiri

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Olunyiriri olw’okutaano okutuuka ku lw’omwenda luyimirira okwogerwako okusooka n’okunnyonnyola ku kimu ku kimu olutalo wakati w’abakabaka ab’obukiikakkono n’ab’obukiikaddyo, kino kye essuula lyonna lyesigamako ng’omusingi omukulu ogw’obunnabbi. Olunyiriri olw’okutaano luteekawo omulamwa gw’ekitundu kino.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Era kabaka ow’amaserengeta aliba wa maanyi, era n’omu ku bakungu be aliba wa maanyi okumusinga, era anafuga; obufuzi bwe buliba obukulu nnyo. Danyeri 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Ptolemy I Soter ne Seleucus I Nicator bakiikiriddwa mu olunyiriri. Bombi baali eky’okuna ku “Diadochi” (kitegeeza omusika) b’obwakabaka bwa Alekisanda. Seleukosi ye “kabaka ow’amambuka” asooka mu ssuula kkumi n’emu, era nga bwe kikkirizibwa mu Roma ey’abapagani, Roma ey’epapa ne Roma ey’omu kiseera kino—Seleukosi yateekebwawo nga kabaka ow’amambuka ow’obunnabbi oluvannyuma lw’obuwanguzi busatu obukulu oba eby’ensonga eby’enkizo: okuddamu okufuga Babulooni mu 312 BC, Olutalo lwa Ipsus mu 301 BC, n’Olutalo lwa Corupedium mu 281 BC. Ebyo byawangula abalabe be abakulu, byagaziya obwakabaka bwe, era byanyweza obufuzi bwe mu kitundu.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Olunyiriri olw’okubiri lutandika nga lulambulula bakabaka ab’Obukiikakkono n’Amaserengeta, nga lubateekawo enjawulo okuva mu basikira abalala bonna (Diadochi) b’obwakabaka bwa Aleksanda obwagabanyizibwamu. Era lutandika nga lulaga nti kabaka ow’Obukiikakkono afuna obuyinza bwokka oluvannyuma lw’obuwanguzi busatu. Oluvannyuma, mu byafaayo by’entalo z’okulwanirira obufuzi ebyagolokoka oluvannyuma lw’okufa kwa Aleksanda, mu nnyiriri mukaaga okutuuka ku mwenda, londa ekiseera ekiggwa n’okutemberezebwa ku ntebe kwa kabaka ow’Obukiikakkono olw’awanguddwa kabaka ow’Amaserengeta. Kino kye kisooka ku mirundi esatu mu mutwe ogw’ekkumi n’emu kabaka ow’Amaserengeta gy’awangulira kabaka ow’Obukiikakkono. Emirundi esatu egyo giwa obujulizi busatu obuli munda mu mutwe guno, obukakasa bulungi ebimanyiriro ebyalaga entambula y’ebyafaayo egitwala okutuuka mu kuwanguza kwa kabaka ow’Amaserengeta ku kabaka ow’Obukiikakkono.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> Era kabaka w’amaserengeta aliba n’amaanyi, era n’omulangira omu ku balangira be; naye oyo alifuna amaanyi okumusinga, era alifuga; obufuzi bwe bujja kuba bunene nnyo. Era mu nkomerero y’emyaka baligatta wamu; kubanga muwala wa kabaka w’amaserengeta alijja eri kabaka w’obukiika obwa kkono okukola endagaano; naye tajja kuuma amaanyi g’omukono, era naye tajja kuyimirira, newaakubadde omukono gwe; naye alijja kuweebwayo, n’abo abaamuleeta, n’oyo eyamuzala, n’oyo eyamunyweza mu biro bino. Naye okuva ku mutabi gw’emmizi gye aliyimirira omu mu kifo kye; alijja n’eggye, era alyingira mu kigo kya kabaka w’obukiika obwa kkono, n’abalwanyisa, era n’abawangula. Era alitwala e Misiri bakatonda baabwe ng’ebyeminyago, wamu n’abalangira baabwe, n’ebintu byabwe eby’omuwendo eby’efeza n’ezaabu; era alimala emyaka mingi okusinga kabaka w’obukiika obwa kkono. Awo kabaka w’amaserengeta aliyingira mu bwakabaka bwe, era alidda mu nsi ye. Danyeri 11:5-9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Okutuukirizibwa okw’ebyafaayo kw’eminnyiriri kuweereza ng’ekifaananyi ekirabirwako eky’okutuukirizibwa okw’obunnabbi kw’emiaka 1,260 egy’obufuzi bwa Papa, ng’ebyo byalambikibwa mu minnyiriri 31 okutuuka ku 40, era ne kuweereza ng’ekifaananyi ky’obunnabbi eky’okutuukirizibwa kw’olunyiriri 11, olwasooka okutuukirizibwa mu 217 BC ku Lutalo lwa Raphia. Abo bajulizi basatu balaga obubonero bw’Olutalo lwa Yukureini, mwe Putin, kabaka ow’enkomerero ow’amaserengeta, anaawangula ku magye ge bakozesa mu kifo kya kabaka ow’obukiikakkono owa Papa.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Omulamwa gw’olunyiriri olw’okubiri lw’ebyafaayo eby’obunnabbi kwe kulaga engeri ekiwundu ekitta gye kyatuusibwa ku bwa Papa mu 1798, nga kiragiddwa mu emitundu egy’okutaano okutuuka ku mwenda n’olutalo lwa Raphia oluli mu mutundu ogw’ekkumi n’emu. Kabaka w’amaserengeta, ye Misiri, ye obuyinza bw’eddiragoni.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Omwana w’omuntu, teeka amaaso go ku Farawo kabaka w’e Misiri, yogerera obunnabbi ku ye ne ku Misiri yonna: yogera, ogambe nti, Bw’ati ayogera Mukama Katonda; Laba, ndi ku ggwe, Farawo kabaka w’e Misiri, ensolo ennene ey’omu mazzi ekiri wakati mu migga gye, ey’agambye nti, Omugga gwange gwange, era nze nnagukolera olwange. Ezekyeri 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Ebyokulabirako ebisatu ebiraga kabaka w’amaserengeta ng’awangula kabaka w’obukiikakkono mu essuula kkumi n’emu bikwatagana wamu okulaga okugwa okwasembayo kwa kabaka w’obukiikakkono mu olunyiriri lw’amakumi ana mu ttaano.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Era alisimba weema z’amayumba ge wakati w’amayanja ne ku lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, so tewaliba n’amuyamba. Danyeri 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Waliwo ennyiriri ssatu mu ssuula kkumi n’emu eziraga kabaka w’obukiikaddyo ng’awangula kabaka w’obukiikakkono, naye bwe kabaka w’obukiikakkono atuuka ku nkomerero ye nga tewali amuyamba, tekirabika bulungi. Wabula ekitabo ky’Okubikkulirwa kiraga nti amaanyi g’omusota ge gamusuula wansi nga galya ennyama ye era ne gamyokya n’omuliro. Bwe tumanya amaanyi g’omusota nga bwe galagiddwa mu Okubikkulirwa, tulaba abakabaka abategeerekeka okuba mu maanyi g’omusota era nga bakola nga kabaka w’obukiikaddyo, abagenda okuzikiriza kabaka w’obukiikakkono mu olunyiriri lwa amakumi ana mu ttaano. Waliwo abajulizi basatu ab’obutereevu mu ssuula, bonna nga bawa obujulizi ku kutuukirizibwa okutuukirivu ddala nga bwe kulabikiddwa mu kukwatagana kw’ebitabo bya Danyeri n’Okubikkulirwa.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Kabaka w’omu Bukiikakkono ow’obupapa ow’omulembe guno atuuka ku nkomerero ye ng’atewali amuyamba mu olunyiriri amakumi ana mu ttaano, era Ekitabo ky’Okubikkulirwa kiraga engeri obuyinza bwa Papa bwe bukoma mu mikono gy’obuyinza bw’eddagoni.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> N'amayembe ekkumi ge walaba ku nsolo, gano galikyawa omukazi omumalaaya, era galimuzikiriza ne gamwambula, ne galirya ennyama ze, ne gamuyokya n'omuliro. Kubanga Katonda yateeka mu mitima gyabwe okutuukiriza okwagala kwe, era n'okukkanya, n'okuwa ensolo obwakabaka bwabwe, okutuusa ebigambo bya Katonda lwe binaatuukirizibwa. Okubikkulirwa 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Abakabaka kkumi bateekako omuliro ku kabaka w’obwa Paapa ow’e Mmambuka era balya ennyama ye. Abakabaka b’ennaku ez’enkomerero be obuyinza bw’omusota.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> Bakabaka, abakulembeze, n’abagavana beeteekeko akabonero ka Anti-Kristo, era balagibwa ng’ejjoka eddene erigenda okulwana n’abatukuvu—abo abakwatanga amateeka ga Katonda era abalina obukkiriza bwa Yesu. Mu bukyayi bwabwe eri abantu ba Katonda, beeraga nga nabo balina omusango ogw’okulondawo Balaba mu kifo kya Kristo. Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Bakabaka kkumi be obuyinza bw’omusota omukulu, era obukiikirirwa n’obwakabaka bwa Bugereeki ne Alekisanda. Bakabaka abo be bakabaka b’obukiikaddyo, kubanga bakiikirirwa Falaawo, kabaka wa Misiri. Balirya ennyama ye, kubanga nabo be “embwa” ez’obunnabbi, omuwandiisi wa Zabuli aziyita “olukiiko lw’ababi.”

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Kubanga embwa zinzingiridde; ekibiina ky’abo abakola ebibi kyanzingiza; baamfumita emikono gyange n’ebigere byange. Nsobola okubala amagumba gange gonna; bantunuulira ne bantunuulira nnyo. Bagabana engoye zange wakati waabwe, era ne basuula eddoboozi ku kyambalo kyange. Zabbuli 22:16-18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Mu olunyiriri lw’amakumi ana mu ttaano, obwa Paapa buyitibwa Kabaka w’obukiikakkono, era obwa Paapa buyimiririddwa Yezeberi mu kkanisa e Tiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Naye kyennina ku ggwe ebimu, kubanga okkiriza oyo omukazi Yezeberi, eyeeyita nnabbi omukazi, okuyigiriza n’okukyamiza abaddu bange okukola obwenzi, n’okulya ebiweereddwayo eri ebifaananyi. Era nammuwa ebbanga alyoke yeenenye obwenzi bwe; naye teyeenenya. Laba, ndimusuula ku kitanda, n’abo abakola obwenzi naye ndibasuula mu kubonaabona okunene, wabula bwe beenenya ebikolwa byabwe. Okubikkulirwa 2:20-22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Omusango gwa Jezebel gutuukirizibwa nga embwa zimulya.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Era ne ku Yezebali Mukama yayogera ng'agamba nti, Embwa zijja kulya Yezebali ku bbugwe wa Yezireeri. 1 Bassekabaka 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Embwa ze Loma ey’obupagani, obuyinza bw’ejjoka, kubanga Loma ey’obupagani ye yabamba Kristo ku musalaba.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> Mu kubonyaabonyezebwa kwa Kristo ku musaalaba obunnabbi bwatuukirira. Emitwalo gy’emyaka emabega nga tannasibitibwa ku musaalaba, Omulokozi yali alagudde dda engeri gy’anaakwatibwamu. Yagamba nti, "Embwa zinsikidde; olukiiko lw’ababi lunsirisise; baantimba emikono gyange n’ebigere byange. Nnyinza okubala amagumba gange gonna; bantunuulira, banzirira amaaso. Bagabana engoye zange wakati wabwe, era ku kyambadde kyange basuula ebibalo." Zabuli 22:16-18. Obunnabbi obukwata ku ngoye ze bwatuukirizibwa nga tewali kuteesa newankubadde kwetabangamu okuva eri mikwano oba abalabe b’Oyo eyasibitibwa. Abaserikale abaamussa ku musaalaba be baaziweereddwa engoye ze. Kristo yawulira okuwakana kw’abasajja nga bagabana engoye ezo wakati wabwe. Ekanzu ye yali elukiddwa mu luzi lumu okuva ku ntikko okutuuka wansi, nga teriko ntungo yonna, ne bagamba nti, "Tetugitayule, wabula tusuule ebibalo ku yo tulabe eribeera ya ani." The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Abakabaka kkumi, abali embwa, era be olukiiko lw’ababi, era be Buyonaani ne Misiri, nabo balimwokya omulaya n’omuliro.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Era omuwala w'omukabona yenna, bw'aneeyonoona ng'afuuka malaaya, aba ayonoona kitaawe; anaayokebwa n'omuliro. Leviticus 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Abakabaka kkumi bawokya omulaya n’omuliro kubanga yeeyita kabonakazi naye mulaya.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Awo olulituuka ku lunaku olwo nti Ttuulo alibulirwa emyaka nsanvu, ng’ennaku ez’obwakabaka bwa kabaka omu bwe ziri: era emyaka ensanvu bwe giriggwaako, Ttuulo aliyimba ng’omwenzi. Kwata ennanga, oyite mu kibuga, ggwe omwenzi eyabulirwa; koona obulungi, yimba ennyimba nnyingi, olyoke ojjukirwe. Awo olulituuka emyaka ensanvu bwe giriggwaako nti Mukama alikyalira Ttuulo, era alidda eri empeera ye, era alyenda n’obwakabaka bwonna obw’omu nsi ku maaso g’ensi. Isaaya 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Mu minnyiriri etaano okutuuka ku mwenda, n’eminnyiriri amakumi asatu mu gumu okutuuka ku amakumi ana, tufunamu obujulirwa nti obuyinza bwa Papa bugenda okutuuka ku nkomerero mu mikono gy’obuyinza bw’ejjoka. Ensonga eno eri mu kutuukirizibwa kakati mu lutalo mu Yukureini. Obujulirwa busatu buno bututegeeza nti, bwe kabaka w’obukiikakkono anatuuka ku nkomerero nga tewali amuyamba mu nnyiriri amakumi ana mu ttaano, ejjoka lijja kulya ennyama ye era lijja okumwotya omuliro. Okusinziira ku bujulirwa busatu buno, ensibuko y’ekikolwa ky’ejjoka erijja okubeeramu endagaano eyamenyebwa.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Mu lunyiriri olw’okutaano okutuuka ku olw’omwenda, olutalo lwa Siriya olw’okubiri lwaggwa n’endagaano mu 253 BC. Olutalo lwatandika mu 260 BC, era nga wayiseewo emyaka musanvu mu Lutalo lwa Siriya olw’okubiri, wakolebwa endagaano y’emirembe ng’ekyakozesebwa bwe kyali kabaka ow’obukiikaddyo okuwa kabaka ow’obukiikakkono muwala we, alyoke amuwase, era emirembe lireetebwe mu mukago ogw’obufumbo. Awo emyaka musanvu oluvannyuma lw’obufumbo, mu 246 BC, kabaka ow’obukiikakkono n’asazaamu omugole ow’obukiikaddyo, n’amuzza mu kifo kye omukyala we ow’olubereberye gwe yali asazewo bwe yawasa omumbejja w’e Misiri. Ensonga eyavaako kabaka ow’obukiikaddyo okutabaaza obwakabaka obw’obukiikakkono n’okukwata kabaka waabwo, yali endagaano eyamenyebwa.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Endagaano eyamenyebwa eyo yafaananyiriza Endagaano eya Tolentino eyamenyeka mu 1797, eyawa Napoleon ekisindika okutwala Papa mu busibe mu 1798, nga bwe yakola Ptolemy eri Seleucus mu 246 BC. Bwe yaddayo Ptolemy III e Misiri ng’ava mu buwanguzi bwe ku Bwakabaka bwa Seleucid obwa mu Bukiikakkono obwa Seleucus II, yaleetayo obugagga bungi nnyo, okutuusa Abamisiri ne bamuwa eriittulo “Euergetes” (litegeeza “Omugabi”) olw’okubazzaawo “bakatonda baabwe abaatwalibwa mu busibe” oluvannyuma lw’emyaka mingi.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Naye okuva ku mutabi oguva mu mizi gye walijja omu, aliyimirira mu kifo kye; alijja n’eggye, n’ayingira mu kigo kya kabaka w’amambuka, n’alwanyisa ku bo, n’aabawangula. Era anaatwala mu busibe e Misiri bakatonda baabwe, awamu n’abakungu baabwe, ne bibya byabwe eby’omuwendo eby’effeeza n’eby’azaabu; era anaabeerawo emyaka mingi okusinga kabaka w’amambuka. Danyeri 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Mu 1798, Napoleon bwe yakwata Papa n’amusiba, yannyaga eby’obugagga bya Vatikaani n’abitwala e Bufalansa, nga bwe kyafaananyizibwa Ptolemy III, eyatwala eby’obugagga era n’atwala ne Seleucus II e Misiri, we Seleucus II yagwa ku mbalaasi n’afa. Kino kyafaananyiriza Napoleon ng’aggyawo obwa-Papa ku nsolo mu 1798, era n’okufa kwa Papa mu 1799. Obwa-Papa mu Kubikkulirwa ekkumi n’omusanvu ye mukazi ayebagala ku nsolo, era okuwangulibwa kwa Seleucus, okusibwa kwe, n’okufa kwe okwamuddirira ng’agudde ku mbalaasi, bifaananyiriza Napoleon ng’aggyawo obuyinza obw’obufuzi obw’ensi obw’obwa-Papa (obukiikirirwa ng’ensolo mu Kubikkulirwa ekkumi n’omusanvu).

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Awo n’atwala mu Mwoyo mu ddungu: ne ndaba omukazi ng’atudde ku nsolo ensunsuzi, ejjudde amannya ag’okutukana, erina emitwe musanvu n’empondo kkumi. ... Era malayika n’aŋŋamba nti, Lwaki weewuunya? Naawe ndikutegeeza ekyama eky’omukazi, n’ey’ensolo emutikka, erina emitwe musanvu n’empondo kkumi. ... Era omukazi gwe walaba ye kibuga ekyo ekikulu, ekifuga abakabaka b’ensi. Okubikkulirwa 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Ekitundu eky’okutaano okutuuka ku eky’omwenda kimanyisa entalo eziri wakati wa kabaka w’Obukiikakkono ne kabaka w’Obukiikaddyo mu essuula ey’ekkumi n’emu. Ekitundu eky’okutaano kiwa obukakafu obusibira Loma okutegeerekeka ng’oyo kabaka w’Obukiikakkono, kubanga kiraga nti kabaka w’Obukiikakkono ajja kuwangula ebitundu ebisatu eby’ensi nga tannaba kufuga mu buyinza obusinga. Ebitundu bino bitaddewo enteekateeka y’obunnabbi eraga ekiseera kabaka w’Obukiikakkono lw’afugamu naye n’aggwaawo. Kino kye kisinziiro era n’obusuubize bw’essuula ey’ekkumi n’emu. Omulamwa gw’olunyiriri luno kwe kiwundu ekitta ekya kabaka w’Obukiikakkono ow’obwa Papa, oba nga bwe kigambibwa mu kitundu eky’amakumi ana mu ttaano, “ajja kuggwawo, nga tewali amuyamba.” Amazima gano ge mazima ag’omu kiseera mu nnaku ez’enkomerero.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

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