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# The Hidden History of Verse Forty - Number Two

Ebyafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana - Ennamba Bbiri

The United States, the Patriot Act, and the Path to Prophetic Fulfillment

Amerika ey’Obumwe, etteeka lya Patriot, n’ekkubo erituusa ku kutuukirizibwa kw’obunnabbi

Author

Jeff Pippenger

Published

September 19, 2024

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We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”

Twamaliriza ekiwandiiko ekyasembayo ne sentensi eyategeeza nti, "Mu 2001 gavumenti ya United States yateeka mu mateeka Patriot Act."

> “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.” Testimonies, volume 5, 711.

> Waliwo bangi, ne mu abo abenyigidde mu kibiina ekirwanirira okukakamizibwa kw’okukuuma Ssande, abazibiddwa amaaso ku bivaamu ebigenda okugoberera ekikolwa kino. Tebalaba nti bali kulumba ddala eddembe ly’eddiini. Waliwo bangi abatannategeera nsonga za Ssabbiiti ya Bayibuli n’ensise ey’obulimba mwe wesigamidde enkola y’okukuuma Ssande. Buli kawefube ow’okuwagira amateeka ag’eddiini mu byobufuzi, mu mazima, kiba kikolwa eky’okugondera Obwakapapa, obw’emirembe mingi bulijjo bulwanira okuziiyiza eddembe ly’okusalawo mu mutima. Okukuuma Ssande, nga kiyitibwa nti ekitongole eky’Obukristayo, kuberawo kwako kusinziira ku ‘ekyama ky’obujeemu;’ era okukakamizibwa kwako kujja kuba nga kukkiriza mu butuufu emisingi egiri ejjinja ery’ensiinziro ery’ObuRoma obw’Abakatoliki. Bwe kinaaba eggwanga lyaffe lisuddeewo emisingi egy’obufuzi bwalyo ne liteekawo etteeka ery’okuuma Ssande, mu kikolwa ekyo Obupurotesitanti bujja kweyunga n’Obwakapapa; tewaliba kirala wabula okuwa obulamu eri obukambwe obubadde okumala ebbanga ddene bulindirira n’obwegwanyiza omukisa okuddamu okuwumbuka mu bufuzi obukambwe obukola. Obujulizi, voliyumu 5, 711.

1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.

Omwaka gwa 1888 gwabeeranga ekifaananyi kya 2001, era kwe kwakaleeterwa ekiteeso ky’amateeka kya Blair, newaakubadde nga okulemererwa kwakyo okuyisibwa ne kuziyiza okwogera mu ngeri y’obunnabbi. Kyafuuka akabonero ka 66 AD, obwetooloobye obwatandikibwa ne bwaddizibwamu mu ngeri ey’ewuunyisa. Bwe kitegeerekebwa nti waliwo ebiseera bibiri eby’okukemebwa eby’ekifaananyi ky’ensolo, era nti ekiseera eky’okubiri kitandika n’etteeka lya Sande mu United States, ekifaananyizibwa omwaka 321, era nti ekiseera kino kiggwa nga etteeka lya Sande ery’ensi yonna, erifaananyizibwa omwaka 538, liteekezibwa mu bujjuvu; olwo mu bunabbi kyetaagisa nti n’entandikwa y’ekiseera ekyasooka eky’okukemebwa kw’ekifaananyi ky’ensolo etandikira ku kabonero akafaananyiza etteeka lya Sande nga kiyogeddwa. Mu 1888, ekiteeso ky’amateeka kya Blair kyali okwegezaako okukaka etteeka lya Sande ery’eggwanga, era 1888 alaga ekiseera malayika ow’Okubikkulirwa 18 lw’akka n’ayaka ensi n’ekitiibwa kye.

The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.

Patriot Act kye ekifaananyizo kya tteeka lya Sande ekitandika ekiseera eky’okukemebwa eky’ekifananyi ky’ekisolo mu United States. United States eyogera ng’ejjoka mu kutuukiriza Okubikkulirwa essuula kkumi n’asatu, omusokke ogw’ekkumi n’emu, bw’eteeka mu nkola etteeka lya Sande. Bwe eteeka mu nkola etteeka eryo ejja kwogera ng’ejjoka, era etteeka eryo lya Sande eraga nti ekifananyi ky’ekisolo kimaze okutuukirizibwa ddala mu United States. Mu kiseera ekyo United States emaze okujjula ekikompe ky’ekiseera kyayo eky’okugezesebwa, era okuleka Katonda okw’eggwanga kugobererwa okuzikirira okw’eggwanga. Mu kiseera ekyo United States ekoma okuba obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli nga okwegatta okw’obusatu kutekeddwawo.

Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.

Alufa n'Omega bulijjo alaga enkomerero wamu n’entandikwa, era mu ntandikwa ya United States waaliwo emirundi esatu United States bwe yayogera mu bunnabbi, ne bimaka entandikwa ya United States ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli. Okulangirirwa kw’Obwetwaze mu 1776, ne kikulikirirwa Ssemateeka ogwa 1789, oluvannyuma Amateeka g’Abagenyi n’Obujeemu aga 1798, bino bimanyisa emirundi esooka esatu United States bwe yayogera mu bunnabbi. Buli kimu ku biwandiiko ebisatu ebyo kyakiikirira okwogera kwa United States. Ensonga ezo ssatu ze zaaleeta 1798, entandikwa y’United States okufuga ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli. Obubonero obusatu obwo obw’omu ntandikwa ya United States, bukiikirira obubonero obusatu obutwala ku nkomerero y’United States okufuga ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli.

The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in, 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.

Etteeka erya Patriot Act kye kisooka ku mirundi esatu United States gy’eyogera, nga yeetooloola okutuuka ku nkomerero yaayo ng’obwakabaka obw’omukaaga. Okuyogera okw’okusatu okulambulula enkomerero y’obwakabaka obw’omukaaga kwe tteeka lya Ssande. Mu makkati g’ebyafaayo ebyo emisango gya Pelosi egy’ennaku eya January 6, egyatandikibwa mu 2022, gyateekebwawo. Emisango gino gyali okugaana butereevu obuyinza obuteekebwamu mu Ssemateeka kubanga gyali gya bya poliitiki mu ngeri yaagyo, era lawfare tekyali kubeera byokka okukola by’obulimba ku mazima, wabula kyali kulumba butereevu amateeka 'procedural' n' 'substantive' nga bwe gaalambikibwa mu Ssemateeka.

The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.

Patriot Act mu 2001 yali okulumba okw’obutereevu ku “Due Process Clause” ekirabikira mu byombi “Fifth Amendment” ne “Fourteenth Amendment” eza Ssemateeka gwa United States. Bino biteekawo nti tewali muntu ayinza kuggyibwako obulamu, eddembe oba eby’obugagga bye awatali “due process” w’amateeka. Ebyo byali mu 2001, ate mu 2022 okulumba Ssemateeka kwateekebwamu essira ku “procedural due process” ne “substantive due process” byombi. Ekigambo “repudiate” kitegeeza kugaana, era Sister White alambulula nti ku tteeka erya Sande mu United States buli nsonga enkalakkalira ey’omu Ssemateeka ejja kugaanyizibwa.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> Okuyitira mu tteeka erikakasa enteekateeka y’obwapaapa nga limenya etteeka lya Katonda, eggwanga lyaffe lijja kweyawula ddala ku butuukirivu. Bwe obupulotesitanti bunaawanika omukono gwabwo okugenda emitala w’ekituli ekinene okukwata ku gwa buyinza bwa Roma, ate bwe bunaayita emitala w’akazikiza ne bukwata engalo n’eby’emizimu, nga wansi w’obuyinza bw’omukago guno ogw’ebitundu bisatu eggwanga lyaffe linaagaana buli ntandikwa ey’Omussemateeka gwalyo ng’egavumenti ya Pulotesitanti era ya republika, ne liteekawo entegeka ez’okwanguya okusaasaanya obulimba n’eby’okulimbisa eby’obwapaapa, olwo tunaamanya nti ekiseera kituuse eky’okukolera kwa Ssetaani okw’ekitalo era nti enkomerero eri kumpi.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> Nga bwe okusembera kw’amagye g’Abarooma kwali akabonero eri abayigirizwa nti okuzikirira kwa Yerusaalemi kwali okusembayo, bwe kityo n’obujeemu buno busobola okuba akabonero eri ffe nti okugumiikiriza kwa Katonda kutuuse ku nsalo, nti ekipimo ky’obujeemu bw’eggwanga lyaffe kijjudde, era nti Malayika w’ekisa ali kumpi okubuna ennyonyi, obutaddayo nate. Awo abantu ba Katonda balisuulibwa mu mbeera ezo ez’okubonaabona n’obweraliikirivu bannabbi ze baategeeza nga ekiseera eky’obuzibu bwa Yakobo. Okukaaba kw’abeesigwa abatulugunyizibwa kwambuka mu ggulu. Era nga bwe musaayi gwa Abeeri gwakaabira okuva mu ttaka, waliwo n’amaloboozi agakaabira eri Katonda okuva mu ntaana z’abajulizi, okuva mu ntaana z’ennyanja, okuva mu mpuku z’ensozi, okuva mu bifo eby’awansi eby’ekonveenti: ‘Okutuusa ddi, Ayi Mukama, Omutukuvu era Omwesigwa, tosaliraayo musango era otuwalanira omusaayi gwaffe ku abo ababeera ku nsi?’

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> Mukama akola omulimu gwe. Eggulu lyonna liri mu nkubaganyi. Omulamuzi w’ensi yonna ajja mangu okuyimirira n’okuzza ekitiibwa ku buyinza bwe obunyoomeddwa. Akabonero k’okununulwa kanaateekebwa ku bantu abakwatiriza amateeka ga Katonda, abassa amateeka ge ekitiibwa, era abagaana akabonero k’ensolo oba ak’ekifaananyi kyayo.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> Katonda abikkulidde ebigenda okubaawo mu nnaku ez’enkomerero, abantu be balyoke bategekebwe okuyimirira mu maaso g’omuyaga ogw’okuwakanya n’obusungu. Abo abaalabuddwa ku bintu ebiribatuukako tebalina kutuula nga balindirira mu butebenkevu omuyaga ogujja, nga beekubagiza nti Mukama ajja kusitiriza abeesigwa be ku lunaku lw’okubonaabona. Tulina okubeera ng’abo abalindirira Mukama waabwe, si mu kulindirira kwa bwereere, naye mu kukola okw’amaanyi, n’okukkiriza okutakankana. Kati si kiseera kutuusa endowooza zaffe okunyigirizibwa ebintu ebitali bya mugaso munene. Nga abantu beebase, Setaani aliko ng’akola n’obunyiikivu ng’ateekateeka ebintu abantu ba Mukama baleme kulabirwa kisa newaakubadde okufuna obwenkanya. Entambula ey’okutumbula Olunaku lwa Sande kati eriyita mu kizikiza. Abakulembeze bakweka ensonga entuufu, era bangi abegatta mu kutambuliza kino tebalaba gye ekikulukuto eky’awansi kigenderera. Ebigambo byakyo birabika bissa obuwombeefu era ng’eby’ObuKirisitu, naye bwe kinaayogera kinaalambulula omwoyo gw’omusota omukulu. Kye tuteekeddwa okukola kwe kusaanira okukozesa amaanyi gonna agali mu buyinza bwaffe okuziyiza obulabe obutulabudde. Tulina okuzzaawo empeera y’obusungu n’obukyayi nga tweeraga mu musana ogutuufu mu maaso g’abantu. Tulina okubaleetera ensonga entuufu eweru, bwe tutyo ne tuteekawo okwemulugunya okw’amaanyi ennyo okulwanyisa ebipimo ebigenderera okukomya eddembe ly’okukkiriza kw’omuntu. Tulina okunoonya Ebyawandiikibwa era tubeere basobola okuwa ensonga y’okukkiriza kwaffe. Bw’ayogera nnabbi nti: ‘Ababi banaakolanga bibi: so tewali n’omu ku abo ababi anaategeera; naye ab’amagezi banaategeera.’ Obujulizi, ekitabo eky’okutaano, 451, 452.

Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.

Sista White atereeza etteeka ery’okuwummula ku Ssande wamu n’obubonero bungi obw’ennaku ez’enkomerero, era mu kukikola ebigambo bye byolesa "ebinaabeerawo mu nnaku ez’enkomerero, abantu be basobole okutegekerwa okuyimirira okwemiriraana n’omuyaga ogw’okuwakanya n’obusungu." Noolwekyo, obubonero bwe ateekateeka wamu mu kitundu kino biteekeddwa okukeberebwa n’obwegendereza. Nendowooza nti ekifo eky’okusinziirako ye olunyiriri lw’obunnabbi olutunuulira Ssemateeka Omusingi gwa Amerika ey’Ubumwe, awamu n’“okwogera” kw’eggwanga nga akabonero akakwatagana.

By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.

Ekyo kye ntegeeza nti, etteeka erya Blair erya 1888, Patriot Act ey’omwaka gwa 2001, n’emisango egy’ebyobufuzi egyawawaabibwa Abademokulaati n’Abarepubulikaani ab’ensikirize ya globalism nga byatandika mu 2022, buli kimu kyali okugaana okutereevu kw’ebitundu bibiri eby’obukulu mu Ssemateeka. Omwaka gwa 1888 gulaga okunyigirizibwa kw’okusinza ku Ssande, era mu 2001 ne wabaawo okukyusibwa okuva mu mateeka g’e Bungereza okudda mu mateeka g’Abarooma. Mu 2022, amateeka "substantive" n’aga "procedural" gaalumbibwa.

Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.

Amateeka ag’ensonga galambika eddembe n’obuvunaanyizibwa bw’abantu n’ebitongole, ate amateeka ag’enkola galambika enkola ey’okumalawo enkaayana n’okuteeka mu nkola eddembe n’obuvunaanyizibwa by’abantu n’ebitongole. Amateeka galambika ebikolwa ebikkirizibwa mu mateeka oba ebitemereddwa, era gateekawo ebibonerezo byo. Amateeka ag’ensonga gakwata ku bitundu bingi eby’amateeka, okuli amateeka g’eby’obumenyi bw’amateeka, amateeka g’obwannanyini, n’amateeka g’endagaano.

Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.

Amateeka agakwata ku bumenyi bw’amateeka kye kimu ku by’okulabirako ebirungi ennyo eby’amateeka agalambika obuyinza n’obuvunaanyizibwa. Amateeka ago galambika ebikolwa ebitwalibwa nga by’obumenyi bw’amateeka, n’ebibonerezo eby’emisango egyo. Naye amateeka g’obwannansi galungamya obutakkaanya wakati w’abantu n’ebitongole, nga okumenya endagaano, okulumizibwa kw’omuntu, oba obutakkaanya ku by’omuntu eby’obwannannyini.

Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.

Amateeka agalambika eddembe n’obuvunaanyizibwa mu bwabulijo gawandiikibwa mu mateeka ga Palamenti, mu biragiro, era ne mu mateeka agava mu kusalawo kw’ekkooti. Amateeka ga Palamenti ge mateeka gayisibwa emibiri egy’ebyamateeka, gamba nga Palamenti z’eggwanga oba olukiiko oluyisa amateeka olw’e Sitaate, ate ebiragiro be biragiro n’engeri ez’okukola eziteekebwawo ebitongole bya gavumenti eby’okulamulira emirimu. Amateeka agava mu kusalawo kw’ekkooti ge mateeka abalamuzi gebatondawo nga bayita mu kunnyonnyola kwaabwe ku mateeka ga Palamenti, ebiragiro, ne Ssemateeka.

Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.

Amateeka ag’enkola ge malagirizo agafuga enkola y’ensonga mu mateeka. Gannyonnyola engeri emisango gye giyitamu mu sisitimu y’amateeka, okuva ku kutandika okuteeka omusango okutuuka ku kusalawo okw’enkomerero. Amateeka ag’enkola gakwatira ku bitundu eby’enjawulo eby’amateeka, nga mw’otwalidde n’enkola z’eby’obwannanyini (civil), ez’obumenyi bw’amateeka (criminal), n’ez’okuddukanya emirimu gya gavumenti (administrative). Ekiruubirirwa ky’amateeka ag’enkola kwe kukakasa nti entambula y’ensonga mu mateeka eri ya bwenkanya era etereera. Gatuwa enteekateeka ey’okumaliriza enkaayana, era gakakasa nti buli muntu ayetaba mu ntekateeka y’amateeka, okuli abalamuzi, bannamateeka, n’abali mu musango (omuwawaabi n’owawabirwa), amanyi by’asubirwa ku ye.

Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.

Amateeka agalambika ensonga ennyini n’amateeka ag’enkola gaateekebwawo okukolera wamu okukakasa nti obwenkanya butuukirizibwa. Amateeka agalambika ensonga ennyini galambika eddembe n’obuvunaanyizibwa bw’abantu n’ebitongole, ate amateeka ag’enkola galambika enkola ey’okumalawo enkaayana n’okukwasisa ebyo eddembe n’obuvunaanyizibwa. Mu ngeri endala, amateeka agalambika ensonga ennyini galambulula ebikolwa ebikkirizibwa oba ebitali bya mateeka n’ebivuddeko ku bikolwa ebitali bya mateeka, ate amateeka ag’enkola galaga engeri gye ensonga z’amateeka bwe zisolwerwa.

In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.

Mu 2001, etteeka eryitibwa Patriot Act lyaggyawo eddembe lya habeas corpus. "Habeas corpus" kigambo kya Lattini ekivvuunulwa nga "olina okufuna omubiri." Kikwata ku mulamwa gw’amateeka ogukuuma abantu okuva mu kukwatibwa n’okuggalirwa mu butali bwa mateeka, nga kisaba kooti okukebera obukirivu bw’okuggirwa kw’omuntu. Habeas corpus kye ddembe ery’omusingi mu nteekateeka nnyingi z’amateeka, okusingira ddala ezo ezikosebwa amateeka g’Abangereza agayitibwa English common law. Kikakasa nti omuntu tasobola kubeereddwa mu kaduukulu awatali nsonga entuufu, era kimukkiriza okubuusabuusa obukirivu bw’okuggirwa kwe mu maaso g’omulamuzi.

A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended Constitutional purpose.

Ekitundu ky’amateeka ekya “Due Process” kiboneka mu Nkyukakyuka ey’okutaano n’ey’ekkumin’omunaana eza Ssemateeka gwa United States. Enkyukakyuka zino zitegeeza nti tewali muntu ayinza kujjibwako obulamu, eddembe, oba eby’obugagga nga tewali due process w’amateeka. Amakooti bakulakulanya amatabi abiri g’ensonga ya due process: ey’enkola n’ey’ensonga ennyini. Mu 2001, wansi wa Patriot Act, habeas corpus yaggibwawo ng’eddembe, era amateeka ga Bungereza gaasikibwa mu kifo kyago amateeka ga Luumi. Amateeka ga Bungereza galambika nti omuntu abalibwa omutaliiko musango okutuusa nga kizuuliddwa nti alina musango, ate amateeka ga Luumi galaga nti omuntu abalibwa omusango okutuusa nga akakasiddwa nti taliiko musango. Mu misango gya Pelosi egy’omwaka 2022, due process ey’enkola n’ey’ensonga ennyini byombi byatyobolwa. Amateeka ag’ensonga ennyini n’ag’enkola byombi byakozesebwa mu misango gya Pelosi mu ngeri ey’enjawulo ddala ku kigendererwa kya Ssemateeka.

The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.

Enjawulo wakati wa substantive due process ne procedural due process eri mu bitundu eby’enjawulo by’amateeka n’eddembe bye buli mulamwa gukuuma mu musingi gwa Ssemateeka gwa United States, okusingira ddala wansi w’ebitundu ebirambika Due Process eby’Enkyukakyuka ey’okutaano n’ey’ekkumin’aana.

Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.

Obwenkanya obw’ensonga yennyini bukwata ku ddembe n’obwetwaze eby’omusingi gavumenti bye teyakkirizibwa kubimenya, nga tekirabira ku ngeri y’enteekateeka eyakozeseddwa. Bukuuma eddembe ebimu okuva ku kwennyigiramu kwa gavumenti, wadde nga enkola entuufu egobereddwa. Obwenkanya obw’ensonga yennyini bukwata ku ddembe ebibalibwa eby’omusingi, gamba ng’edembe ery’ekyama, edembe ery’okufumbiriganwa, n’edembe ery’okukuza abaana bo. Eddembe n’obwetwaze ebyo bikuumibwa okuva ku kweyingiramu kwa gavumenti okuggyako nga waliwo obugendererwa bw’eggwanga obw’amaanyi ennyo. Bukola ng’ekikomo ku buyinza bwa gavumenti, nga bukakasa nti amateeka n’ebiragiro tebamenya ddembe eby’omusingi.

Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.

Obwenkanya mu nkola y’amateeka bukwaata ku nteekateeka z’enkola gavumenti ze erina okugoberera nga tenaggyako ku muntu obulamu, eddembe, oba eby’obugagga bye. Bukakasa nti abantu bakwatibwa mu bwenkanya obutaliiko kyekubiira, okuyita mu nkola entuufu z’amateeka. Obwenkanya buno busaba gavumenti okugoberera ebiteekateeka eby’enkola ebimu, nga okuwa okutegeeza, okuwulira omusango mu bwenkanya, n’okuwa omukisa okuwulirwa, nga tannamuggyako eddembe lye. Buteeka essira ku ngeri amateeka gye bateekebwa mu nkola, bukakasa nti gavumenti ekola mu ngeri entuufu era ey’obwenkanya.

The lawfare that has been manifested since the Pelosi Trials began represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.

Entalo z’amateeka ezirabikidde okuva lwe byatandika Emisango gya Pelosi zikiikirira okugaana obwenkanya obw’ensonga ennyini n’obw’enkola mu misango. Eddembe erisinga obukulu ery’abatuuze ba Amerika lyagaanyiziddwa mu lwatu era nga kyatuukiriziddwa. Ebikolwa eby’okulimba eby’okussa omusango ku balala n’obugwenyufu obw’omu lwatu mu bitongole bya Amerika eb’amannya gafupikiddwa mu nnukuta bikkululwa bulijjo okuva ne ddala nga Emisango gya Pelosi tebyabadde bitandikawo, naye enkola z’ebyamateeka ezakozeseddwa abagolobalisiti b’ebibiina by’obupolitiki byombi okuva lwe byatandika, ziwadde ekyokulabirako ekitereevu eky’okuzikirizibwa kw’obwenkanya obw’enkola mu misango.

Earlier in the article we read, “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.”

Edda mu kiwandiiko kino twasoma nti, “Buli kawefube yonna ey’okuwagira okuteekawo amateeka agakwata ku ddiini, mu butuufu kiba kikolwa eky’okugondera obwa Papa, obw’amaze emyaka mingi ennyo nga butakyukakyuka bulwanyisa eddembe ly’okusalawo kw’omutima. Okukuuma olunaku lwa Sande, ng’omu ku bintu ebyeyitibwa nti eby’Obukristaayo, okubawo kwakwo kuviira ku ‘kyama ky’obutali butuukirivu;’ era okukakazibwa kwakwo kujja kuba ng’okukkiriza mu butuufu amateeka ag’emisingi, ag’ali ejjinja erya nsonda ery’Obukatuliki bw’e Roma. Bwe linaatuuka eggwanga lyaffe ne lwegaana amateeka ag’emisingi ag’obufuzi gaalyo okutuuka n’okuyisa etteeka erya Sande, ObuProtestanti mu kikolwa kino bujja okugatta emikono n’obwa Papa; era tewaliba kirala wabula okuwa obulamu eri obufuzi obukambwe, obw’amaze ebbanga ddene nga bulindirira nnyo omukisa gwabwo okuddamu okuba mu nkola n’amaanyi mu bufuzi obukambwe.”

In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.

Mu nnyiriri y’ebyafaayo eyandiyimiriziddwa Ssemateeka gw’Amerika, waliwo obubonero busatu obw’enjawulo obukiikirira ekitundu kya Ssemateeka mu ntandikwa ne mu nkomerero ya Amerika. Buli kimu ku buno busatu kye kikolwa kya pulitiki, era bwe kityo kifaananyiriza okwogera kwa Amerika. Eky’okusatu ku buno mu ntandikwa, ekyalaga 1798, kyali amateeka agayitibwa Alien and Sedition Acts; ate eky’okusatu ku byo ku nkomerero kwe kuba nga Amerika eteekesa mu nkola tteeka lya Sande, era n’eyogera ng’eddagoni mu kutuukiriza kwa Okubikkulirwa essuula 13, olunyiriri 11.

The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.

Ebyafaayo eby’obunnabbi bya Amerika bitandika lwe, nga Amerika bwe kuliikirirwa n’ensi, ensi n’eggulawo akamwa kaayo n’ekumira amataba g’obuyigganyi bw’ediragoni.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Era omusota n’asuula amazzi okuva mu kamwa ke ng’omugga ng’agoberera omukazi, okumuleetera okutwalibwa omugga. Era ensi n’eyamba omukazi, ensi n’eggula akamwa kaayo, n’emira omugga ogwava mu kamwa k’ejjoka. Okubikkulirwa 12:15, 16.

In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and tyrants of the papal church.

Mu 1776, ensolo eyali egenda okusituka okuva ku nsi, era mu 1798 n’efuuka obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, y’amira omugga gw’okubonereza ogwali gulumba abantu ba Katonda nga eteekaawo eggwanga erina Ssemateeka ogwawakanya abafuzi abakambwe b’obwakabaka e Yulopa n’abakambwe b’ekkanisa ya Papa.

The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.

Okulangirirwa kw’Obwetwaze okw’omwaka gwa 1776 kwalaga ekifaananyi ky’etteeka lya Patriot ery’omwaka gwa 2001. Ssemateeka ogw’omwaka gwa 1789 gwalaga ekifaananyi ky’Emisango gya Pelosi egyatandika mu 2022. Amateeka ga Alien and Sedition ag’omwaka gwa 1798 gaalaga ekifaananyi ky’etteeka lya Sande mu Amerika.

The pronouncement of independence by the American patriots in 1776 represented the announcement of loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.

Okulangirira obwetwaze okwakolebwa abalwanirizi b’eggwanga ab’Amerika mu 1776 kwakiikirira okulangirira okw’okufiirwa obwetwaze okwajjira n’etteeka eriyitibwa Patriot Act erya 2001. Ennono eya 1789 yakiikirira Pelosi Trials ezatandika mu 2022. Amateeka agayitibwa Alien and Sedition Acts gakiikirira etteeka lya Ssande. Ebyafaayo eby’okusuulibwa bweru kwa buli musingi gw’Ennono gakiikirira okuzingululwa mpola mpola kw’Ennono okukoma ku tteeka lya Ssande.

These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.

Emirongo gino gyonna gikwatagana mu byafaayo ebyakwekebwa eby’olunyiriri lw’amakumi ana mu kitabo kya Danyeri, essuula ey’ekkumi n’emu. Mu kiwandiiko kino twaggyamu ebigambo okuva mu paragirafu nnya eziri mu Testimonies, volume 5, ku muko 451 ne 452.

We will look closer at those paragraphs in the next article.

Tujja okutunuulira ennyo ebitundu ebyo mu kiwandiiko ekiddako.

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