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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Ekitabo kya Daniel - Ennamba kikumi mu nsanvu mu mwenda

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Oluyoogaano olw’ettumbi ly’ekiro n’omulimu gwa Loma mu by’obunnabbi: Okubikkula ennaku ez’enkomerero mu Kitabo kya Danyeri

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Kati tuli ku kifo ekitukuvu, nga twogerera ku kitabo kya Danyeri, kubanga tutuuse ku nnyiriri ezimiririra Okukaaba okw’ekiro wakati olw’abantu 144,000. Ennyiriri ezo ziraga era okuteekebwako akabonero kw’ekibendera ekigulumizibwa. Ezo ze nnyiriri eziva mu kitabo kya Danyeri ezikwata ku nnaku ez’enkomerero ezigguddwawo, era zimiririra ennyonnyola ya Danyeri ey’Okubikkulirwa kwa Yesu Kristo ekigguddwawo nga ‘ekiseera kiri kumpi,’ nga katono nnyo nga tekunnaggala ekiseera ky’okugezesebwa mu olunyiriri kkumi na mukaaga.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Roma ye etekawo okwolesebwa, nga bwe kiragiddwa mu mutwe ogw’ekkumi n’emu, olunyiriri olw’ekkumi nnya, era kikulu nnyo okwetegereza Roma obulungi nga tuyita mu nnyiriri okuva ku kkumi okutuuka ku kkumi n’ettaano, kubanga awatali “kwolesebwa, abantu bazikirira,” era bwe mutakkiriza Isaaya omutwe ogw’omusanvu, olunyiriri olw’omunaana n’olw’omwenda, “ddala temuteekebwawo.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith ayogera ku tteeka ery’obunnabbi emirundi giriina nnya obusinga obutono mu kitabo kye, Daniel and the Revelation. Ettteeka eryo litegeeza nti obuyinza obw’obunnabbi tebutegeerekeka mu bunnabbi okutuusa lwe buba “bukwataganye” n’abantu ba Katonda. Omulundi ogusooka lw’alikwataako guli mu nkolagana n’okuyingizibwa kwa Babulooni mu bujulizi obw’obunnabbi.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> Kitegeerekeka bulungi ng'etteeka ery'okunnyonnyola nti tuyinza okusuubira okulaba amawanga nga gakwogerwako mu bunabbi, bwe ganaba nga gakwataganye nnyo n'abantu ba Katonda, okutuusa nga okubayogerako kifuuka kya kyetaago okutuukiriza ebyawandiiko eby'ebyafaayo ebitukuvu. Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Wakiri emirundi esatu emirala, Smith ayogerako ku tteeka, era mu buli kimu ku bisatu ebyo alaga ku "omukago" gw’Abayudaaya; naye mu kimu ku byo agamba nti omukago gwatuukirizibwa mu 162 BC, ate ebyo ebirala bibiri bikwatagana n’abanoonyi b’ebyafaayo ab’omu biro bino, abagamba nti okutuukirizibwa kwa "omukago" gw’Abayudaaya ne Loma kwaba mu 161 BC.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Tekyetaagisa kujjukiza omusomi nti gavumenti ez’oku nsi tezireetebwa mu bunnabbi okuggyako nga mu ngeri emu oba endala ziyingidde mu nkolagana n’abantu ba Katonda. Rooma yayingira mu nkolagana n’Abayudaaya, abantu ba Katonda mu kiseera ekyo, olw’Endagaano eyatenderezebwa ennyo ey’Abayudaaya, mu 161 B.C. 1 Maccabees 8; Antiquities za Josephus, ekitabo 12, essuula 10, akatundu 6; Prideaux, Vol. II, lupapula 166. Naye emyaka musanvu nga kino tekinnabaawo, kwe kugamba, mu 168 B.C., Rooma yali emaze okuwangula Makedoniya, era n’efuula eggwanga eryo ekitundu ku bwakabaka bwayo. Kale nno Rooma ereetebwa mu bunnabbi nga bw’etyo, okuva ku jjembe lya Makedoniya ery’embuzi eryali liwanguddwa, ng’egenda mu maaso okuwangula ebirala mu njuyi endala. N’olwekyo yalabikira nnabbi, oba eyinza okwogerwako mu ngeri entuufu mu bunnabbi buno, ng’ava mu limu ku mayembe g’embuzi.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Naye Smith era ategeeza nti kyali mu mwaka gwa 162 nga Kristo tannazaalibwa.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Obuyinza obwo bwe bumu era bwali bwa kuyimirira mu Nsi Entukuvu, ne bugimalawo. Rooma yakwatagana n’abantu ba Katonda, Abayudaaya, olw’endagaano, mu mwaka gwa 162 BC, okuva ku lunaku olwo n’efuna ekifo eky’amaanyi mu kalenda ey’obunnabbi. Naye, teyaweebwa buyinza ku Buyudaaya lwa kuwamba mu butongole okutuusa mu mwaka gwa 63 BC; era olwo ne kiba mu ngeri eno wammanga.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Ate ku mulundi ogw’okusatu lwe yogerako ku kintu ekyo ekyaliwo, nate agamba nti mu mwaka gwa 161 BC.

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

> “Ng’amaze okutuyisa mu mbeera z’eby’ensi ez’obwakabaka okutuuka ku nkomerero y’ebitundu nsanvu, nnabbi, mu lunyiriri 23, atuddiza emabega mu kiseera Abaruumi lwe baafuuka abakwatagana butereevu n’abantu ba Katonda olw’endagaano y’Abayudaaya, mu mwaka gwa mbere ya Kristo 161: okuva awo ne tulyoka tutwalibwa wansi mu lunyiriri olutereevu olw’ebigambo ebyabawo okutuuka ku buwanguzi obw’enkomerero obw’ekkanisa, n’okuteekebwawo kw’obwakabaka bwa Katonda obutaggwaawo. Abayudaaya, bwe baali banyigirizibwa nnyo bakabaka b’e Busuuli, baatuma ababaka e Rooma, okusaba obuyambi bw’Abaruumi, era beegatte nabo mu ‘ndagaano ey’omukwano n’okwegatta nabo.’ 1 Maccabees 8; Prideaux, II, 234; Antiquities za Josephus, ekitabo 12, essuula 10, ekitundu 6. Abaruumi baawuliriza okusaba kw’Abayudaaya, ne babawa ekiragiro, ekyateekebwamu ebigambo bino:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> 'Ekiragiro kya Seneti ekikwata ku ndagaano ey'okuyambagana n'obwanamukwano n'eggwanga ly'Abayudaaya. Tekirizibwa muntu yenna ali wansi w'Abaroma okutabaalagana n'eggwanga ly'Abayudaaya, wadde okuyamba abo abakola bwe batyo, newankubadde okubasindikira empeke, oba ebyombo, oba ssente; era bwe walibaawo abalumba Abayudaaya, Abaroma bajja kubayamba okutuuka ku maanyi gaabwe; ate era, bwe walibaawo abalumba Abaroma, Abayudaaya bajja kubayamba. Ate bwe kinaabanga Abayudaaya baagala okuyongerako oba okuggya ku ndagaano eno ey'okuyambagana, ekyo kinaakolebwa nga waliwo okukkiriziganya okw'awamu kw'Abaroma. Era kyonna ekinaayongerwako bwe kityo, kinaabeera mu maanyi.' 'Ekiragiro kino,' Josephus agamba, 'kyawandiikibwa Eupolemus, mutabani wa John, ne Jason, mutabani wa Eleazer, mu kiseera Yuda yali kabona omukulu w'eggwanga, era Simooni, mwannyina, yali omuduumizi w'eggye. Era eno ye ndagaano esooka Abaroma gye baakola n'Abayudaaya, era kyatambuzibwa mu ngeri eno.' Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Si buvunaanyizibwa bwange kunnyonnyola lwaki Smith yategeeza 162 BC, okujjako okuteebereza kwange nti kyali ensobi mu kuwandiika. Ensonga yange eri mu kwogerako ku ngeri gy’assaako amaanyi ku ky’ategeeza ng’ “etteeka erirabika ddala ery’okutaputa eritugamba nti tuyinza okunoonya amawanga okulabikira mu bubaka bw’obunnabbi nga bwe baba bamaze okugattibwa nnyo n’abantu ba Katonda okutuusa nga okubayogerako kuba kwa kyetaago okufuula ebiwandiiko eby’ebyafaayo ebitukuvu ebituukiridde.” Bwe Smith asindika ku tteeka eryo, alaga nti Loma yawunganibwa n’abantu ba Katonda ku “league,” w’olunyiriri lw’amakumi abiri mu esatu mu mwaka 161 BC, naye Smith era alaga nti Loma yasooka okuyingizibwa mu nnyonnyola ey’obunnabbi mu mwaka 200 BC, emyaka amakumi asatu mu mwenda nga tekunnaba kubeera 161 BC.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> Obuyinza obuggya kati buleeteddwa, “abanyazi b’abantu bo;” mu bw’ennyukuta, bw’agamba Omulabirizi Newton, “abamenya b’abantu bo.” Ewala nnyo ku mabbali g’omugga Tiber, obwakabaka bwabadde bwekuzisa mu nteekateeka ennene ez’okwegulumiza n’enteekateeka ez’ekyama ez’ezikambwe. Nga butonotono era bunafu ku lubereberye, ne bukula mangu nnyo mu maanyi n’obugumu, nga bugolola omukono wano n’ewali n’obwegendereza okugezesa obusobozi bwabwo, era n’okukebera obugumu bw’omukono gwabwo ogw’olutalo, okutuusa lwe, bwe bwamanyira ddala amaanyi gaabwo, ne busitula omutwe n’obuvumu mu mawanga ag’ensi, ne bwakwatira ddala mu mikono gyabwo obukulembeze bw’eby’ensonga by’amawanga ago n’engalo ezitawangulwa. Okuva awo n’omu, erinnya lya Loma liyimirira ku muko gw’ebyafaayo, nga lyategekebwa okumala emyaka emingi okuddukanya eby’ensi, era okussa amaanyi amanene mu mawanga okutuusa ku nkomerero y’ebiseera.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Rooma yayogera; era amangu ago Busuuliya ne Makedoniya ne biraba nga waliwo enkyukakyuka ejja ku ngeri endabika y’ekirooto kyabyo. Abaruumi ne beeyingiza mu nsonga ku lwa kabaka omuto ow’e Misiri, nga bamaliridde nti arina okukuumibwa obutazikirizibwa okwategekebwa Antiyokasi ne Firipo. Eno yali mu mwaka 200 BC, era nga kyali kimu ku by’okweyingiza ebyasooka eby’amaanyi eby’Abaruumi mu nsonga za Busuuliya ne Misiri.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Roma yasooka okuyingizibwa mu nnyonyola ey’obunnabbi mu mwaka 200 BC, era okwo okuyingira mu olunyiriri olw’ekkumin’enna kwe kujjukirirwa kwa Roma okusinga obukulu mu Danyeri yonna, kubanga luno lwe olunyiriri olulaga Roma ng’akabonero akateekaawo olwolesebwa. Lwaki Smith yandisobodde okunyweza ennyo ekiragiro ekyo ky’obunnabbi, n’alyoka n’ategeeza 161 BC, ng’ate ng’alambulula ne mwaka 200 BC ng’ekiseera amaanyi ga Loma we ‘gaayingizibwa’, si nsonga gye njagala okugonjoola. Bwe mba nnina ekibuuzo ekisaanidde okugonjoolwa, kiba kya kumanya oba ekiragiro nga bwe ky’alambiddwa Smith kituufu oba nedda. Bwe kiba kituufu, nnaawaganya nti olunyiriri olw’ekkumin’enna lulina enkolagana n’Abayudaaya eyabaawo nga tekunnabaawo endagaano ya 161 BC.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Ntegeera nti ebigambo eby’omu bitundu kkumi na ssatu okutuuka ku kkumi na ttaano bimanyisa ebyafaayo eby’ennaku ez’enkomerero, we Roma ey’Obwapapa yeeyingiza mu byafaayo eby’obunnabbi, era akikola mu nkwatagana ne Amerika, abantu ba Katonda mu byafaayo eyo. Kubanga Yesu bulijjo ayoleka enkomerero ng’agiwa ekifaananyi eky’entandikwa, omwaka gwa 200 nga Kristo tannazaalibwa, we Roma ey’Abapagani yayingira mu byafaayo, gulina okubeerako enkwatagana n’abantu ba Katonda mu byafaayo eyo. N’olwekyo, nkaanya ne tteeka lya Smith, newankubadde teyazuula enkwatagana ya butereevu wakati wa Roma n’Abayudaaya mu mwaka gwa 200 nga Kristo tannazaalibwa.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ennyiriri kkumi n’emu ne kkumi n’ebiri, biraga obuwanguzi n’ebyava mu Olutalo lwa Raphia, olwabaawo mu 217 BC, wakati w’Obwakabaka bwa Seleucid, mu bukulembeze bwa Antiochus III Magnus, amanyiddwa nga “The Great”, ne Obwakabaka bwa Ptolemaic obwa Misiri, mu bukulembeze bwa Kabaka Ptolemy IV Philopator. Olutalo luno lwabaddewo mu kulwanira obufuzi ku Coele-Syria (Siriya ey’amaserengeta) ne Palesitayini ey’amaserengeta, bitundu ebyalwanirwangako wakati w’obwakabaka bwa Ptolemaic ne bwa Seleucid. Obuwanguzi bwa Ptolemy IV Philopator e Raphia bwamukkiriza okukuuma obufuzi ku Coele-Syria ne Palesitayini ey’amaserengeta okumala akaseera.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Olutalo lwa Panium, olwabaddewo emyaka kkumi n'omusanvu oluvannyuma mu mwaka 200 nga Kristo tannazaalibwa, era amanyiddwa nga Olutalo ku Lusozi Panium oba Olutalo lwa Paneas, lwaali wakati w'Empaaya ya Seleucid eyakulembeddwa Kabaka Antiochus III, n'Obwakabaka bwa Misiri obwa Ptolemaic obwakulembeddwa Kabaka Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Emyaka amakumi asatu n’emu oluvannyuma, mu mwaka 167 nga Kristo tannazaalibwa, Obujeemu bwa Makkabeeyi—obujeemu bw’Abayudaaya obw’okujeemera okugezaako kw’Obwakabaka bwa Selewusi okunyigiriza enkola z’eddiini z’Abayudaaya n’okusindika omuwangwa gw’Obugereeki—bwatandika mu kibuga kya Modein, ekibuga ekitono ekiri mu kitundu kya Yudaya, mu kifo ekimanyiddwa kaakano nga Isirayiri ey’omu mulembe guno.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Ekintu ekyogerwako kino kyakwataganya kabaka omumanyiddwa bubi Omugerike ow’olulyo lwa Seleucid, Antiochus IV Epiphanes, eyawaliriza enkola z’Obugereeki enkakafu ku Bayudaaya, nga okuli n’okugaana Abayudaaya okukuuma emikolo gy’eddiini gyabwe n’okusemya Yeekaalu e Yerusaalemi. Mu kawefube ow’okussa mu nkola ebiragiro bye, Antiochus yatuma ababaka mu bibuga n’ebyalo eby’enjawulo okubakaka Abayudaaya okugondera ebiragiro bye.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Mu Modein, omu ku bakungu ba Seleucid yatuuka okuteeka mu nkola ekiragiro kya kabaka, ng’alagira abatuuze Abayudaaya okwetaba mu mikolo egy’abapagana era okuleetera bakatonda b’Abagiriki ebiweebwayo. Omusaserdooti Omuyudaaya omukadde erinnya lye Mattathias yagaana okugondera ekiragiro, n’atta Omuyudaaya eyavaayo okuwaayo ekiweebwayo wamu n’omukungu wa Seleucid. Ekikolwa kino eky’okugaana kya Mattathias n’amaka ge kyalaga entandikwa y’Okwevumbula kw’Abamakabeeyi okulwanyisa obufuzi bwa Seleucid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matathiya ne batabani be abataano, nga mw’otwalidde ne Yuda Makkabee, baddukira mu nsozi ne batandika olutalo olw’okwekulakulanya nga balumba eggye lya Basseleuki. Oluvuganya olwo oluvannyuma lweyongera amaanyi n’okuwagirwa, ne luleeta obuwanguzi obw’ennwano mu lutalo obwaddiriŋŋana ku Basseleuki.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Ebyaliwo e Modein mu mwaka gwa 167 BC byali kiseera kya maanyi nnyo mu byafaayo by’Abayudaaya, nga byalaga okutandika kw’Okulumba kwa Maccabee n’olutalo olw’okulwanirira eddembe ly’eddiini n’obwetwaze nga bayimiridde ku buyinza bw’abagenyi. Okuddamu okuweereza yeekaalu ey’okubiri mu Yerusaalemi, ekiraga ekyafaayo ekijjukirwa mu kiseera kya Hanukkah, kwaliwo mu mwaka gwa 164 BC, emyaka esatu nga teginnatuuka “endagaano” ey’olunyiriri olw’amakumi abiri mu ssatu.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Oluvannyuma lw’okuddamu okufuna Yerusaalemi n’Yeekaalu, AbaMakabeeyi ne batukuza Yeekaalu okuva ku byonoona eby’abapagani era ne bagizza mu nkola yaayo entuufu ey’obusinza. Okusinziira ku nnono, baasanga ensuwa emu yokka ey’amafuta agatukuziddwa, nga gamala kumulisa menorah olunaku lumu lwokka. Mu mazima, tewali mujulirwa wa byafaayo ow’ebbanga eryo ku kikolwa ekyo, era tekirabika mu byawandiikibwa okutuusa mu kyasa eky’omukaaga we wasangibwa olugero lw’Abayudaaya. Sister White ageraageranya ekkanisa y’Abayudaaya eyavudde ku mazima n’Ekkanisa Katolika, naddala ng’akyogerako nnyo nti amakkanisa gombi gassa eddiini ku mpisa n’ennono z’abantu. Ng’ekiri mu byamagero bingi ebyekolebwa mu byafaayo by’Ekkanisa ey’obwapapa, n’olugero lw’amafuta ag’ennaku emu agaayinza okumala ennaku munaana terulina mujulirwa wa byafaayo.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Olunyiriri olwa kkumi, mu Danyeri essuula ekkumi n’emu, lulaga olutalo olusooka ku ntalo essatu ez’omu lunyiriri olwa amakumi ana, ze nnali mmaze okwogerako ng’entalo essatu ez’“olutalo olunnyogovu”, era nga bwe ziri n’entalo essatu ez’omu bantu abalala ezirwaanibwa mu kifo ky’abalala. Mwannyinaffe omu yabuuzizza ku ngeri gye nnannyonyolamu Olutalo lw’e Yukulayini, oluli olwokubiri ku ntalo zino essatu, ng’olutalo olunnyogovu; kubanga, nga bwe yatuukiriza bulungi okwogera, wabaddemu okufa n’okuzikirira kungi nnyo. Kye nnali nnyonnyola mu biwandiiko ebyayita ng’entalo essatu ez’“olutalo olunnyogovu”, kyayitibwa bwe kityo okusobola okwawula wakati w’entalo zino essatu n’Entalo Enkulu essatu ez’ensi yonna ezibeerawo mu byafaayo by’ensolo ey’ensi ey’omu Okubikkulirwa essuula ekkumi n’essatu. Entalo zino essatu ntalo za mu bantu abalala ezirwaanibwa mu kifo ky’abalala, era era zannyonyolwanga bwe zityo.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Mu nteekateeka okwogeranga ku ntalo ezo essatu ng’“entalo essatu ez’olunyiriri olw’amakumi ana” oba entalo ez’abawagizi (proxy wars), okuva kaakano n’okweyongerayo mu biwandiiko bino, okuggyawo obutakkanya obuli mu kumanya olutalo olw’ebbugumu ng’olutalo olw’obunnyogovu. Mu ntegeeza yange, entalo essatu ez’olunyiriri olw’amakumi ana tezizingiramu lutalo lwa 1798, wadde nga luli kitundu kya lunyiriri olw’amakumi ana, wabula zizingiramu zokka entalo essatu okuva mu kiseera eky’enkomerero mu 1989 okutuuka ku tteeka lya Ssande ery’olunyiriri olw’amakumi ana mu lumu. Entalo ezo essatu zisinga bulungi okumanyibwa ng’entalo ez’abawagizi (proxy wars), ezituukirizibwa mu mbeera y’olutalo wakati wa kabaka ow’obukiika obwa kkono ne kabaka ow’obukiika obwa ddyo, nga mu byafaayo by’olunyiriri olw’amakumi ana, zikiikirira olutalo wakati w’Obukatoliki (kabaka ow’obukiika obwa kkono) n’Obukomyunisiti (kabaka ow’obukiika obwa ddyo).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Eyasooka mu ntalo ezo ssatu eraga obuwanguzi bw’Obukatoliki ku Obukomunisiti mu 1989, nga obwa Paapa bwagatta amaanyi n’eggye eryakikolera mu kifo kyabwo, nga lye Amerika, mu kusangula Soviet Union mu 1989, newaakubadde nga Lusiya, omutwe (oba “ekigo”), yasigalawo nga yeyimiridde. Entalo eya Ukraine ey’omu kiseera kino nate eri okulwanagana wakati w’Obukatoliki n’Obukomunisiti, nga obwa Paapa bukozesa gavumenti ya Ukraine ng’ekikolera mu kifo kyabwo okulwanyisa Lusiya, wamu n’obuwagizi bw’amaanyi ga Paapa ag’edda ag’amukolera mu kifo, Amerika, awamu n’abalala b’ensi y’ebugwanjuba ey’obugolobali. Entalo eyo eragibwa mu nnyiriri kkumi n’emu ne kkumi n’ebiri, era eraga nti Obukomunisiti (Lusiya) bujja okuwangula Obukatoliki.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Olutalo olw’okusatu ku ntalo ezo essatu ez’omu mukwano lulagibwa mu lunyiriri olw’ekkumi n’ettaano, ng’Olutalo lw’e Panium. Olutalo lwalwanibwa wakati w’obwakabaka bwa Ptolemaic (kabaka ow’obukiikaddyo) n’obwakabaka bwa Seleucid (kabaka ow’obukiikakkono). Mu lutalo olwo eggye ery’omukwano ery’Obukatoliki nate ye Amerika.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Mu lutalo olwasooka mu 1989, eggye ery’okukozesebwa mu kifo eky’ehembe erya Republican erya United States lyakozesebwa obwapapa okusuula ensengeka ya politiki eya Soviet Union, nga litadde mutwe gwayo (Russia) nga gukyali mulamu. Mu lutalo olwokubiri, lwe lutalo lwa Ukraine, eggye ery’okukozesebwa mu kifo erya ba Nazi liwangulwa Russia. Mu lutalo olwokusatu, United States, eggye ery’okukozesebwa mu kifo ery’obwapapa, nate liwangula kabaka ow’obukiikaddyo.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Entalo ssatu zirina omukono gwa "Mazima", nga entalo esooka n’ey’olusembayo zikolebwa amagye ag’okukolera mu kifo kya Amerika agawangula. Mu ntalo esooka, omutwe gwa kabaka w’amaserengeta gwalekerwa nga tegukosebwa, ate mu ntalo ey’okusatu amagye ag’okukolera mu kifo kya Amerika gafuuka omutwe gwa kabaka w’amaserengeta. Amagye ag’okubiri gano gaali era amagye ag’okukolera mu kifo ky’Obwapaapa mu Ntalo y’ensi yonna ey’okubiri. Mu mbeera zombi, amagye ag’okukolera mu kifo ky’ObuNazi gaawangulwa era ganaawangulwa. Obwapaapa bubawangula ddala abalabe baabwo bonna nga tonnatuuka ku olunyiriri olw’ekkumi n’omukaaga, lwe okwegatta okw’obusatu kuba kutuukiriziddwa.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> Ptolemy [Putin] yali talina obwegendereza bw’okukozesa obulungi obuwanguzi bwe. Sing’a yali agoberedde obuwanguzi bwe, wandisobodde okufuuka omwami w’obwakabaka bwonna bwa Antiochus; naye n’yeekomya ku kwogera entisa n’okutyisa bitono bitono, n’ateeka emirembe, alyoke asobole yeewaayo ddala mu kusanyukira ebyegomba bye eby’ensolo, nga tewali kimusazaawo era nga tewali akimulamulira. Bwe kityo, nga amaze okuwangula abalabe be, n’awangulwa emize gye, era, ng’ayerabidde erinnya eddene lye yandisobodde okwekolera, n’amala ebbanga lye mu mbaga n’obwenzi.

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> Omutima gwe gwajjaamu amalala olw’obuwanguzi bwe, naye n’akatono tekyamunyweza; kubanga engeri etali ya kitiibwa gye yakikozesa yaviirako abafugibwa be okumujeemera. Uriah Smith, Danyeri n’Okubikkulirwa, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Omujulirwa ow’okubiri ogulaga nti obuwanguzi bwa Putin bulaga enkomerero ye, guboneka mu kabaka Uzziah owa bwakabaka obw’omumaserengeta bwa Yuda, ey’omutima gwe naye gwazimbulukuka olw’obuwanguzi bwe mu by’eggye, era oluvannyuma, nga bwe kyali ne Ptolemy, n’agezaako okukola emirimu gy’abasaserdooti mu watukuvu, n’afuna ekigenge era amangu ddala n’aggyibwako obuyinza. Obuwanguzi bwa Putin mu lutalo lwa Ukraine bulaga entandikwa y’enkomerero ye ng’akabaka w’omumaserengeta (kabaka w’okutakkiriza nti waliwo Katonda). Enkomerero ye yafaananyizibwa ku ntandikwa y’olunyiriri amakumi ana ku kabaka w’omumaserengeta ow’obunnabbi (Falaansi), ogwalaga revolusoni eyaggya obukulembeze ku buyinza, nga bwe kyali ne Ptolemy. Enkomerero ya Putin yalagibwa era mu nkomerero ya Soviet Union, mwe omukulembeze (Gorbachev) yagisulawo Soviet Union, era amangu ddala n’afuna omulimu mu United Nations, akabonero k’ennaku ez’enkomerero k’obugatte bw’ensi yonna okw’okutakkiriza nti waliwo Katonda, kabaka w’omumaserengeta. Oluvannyuma lw’obuwanguzi bwa Putin mu Ukraine, era afaananyizibwa Napoleon e Waterloo, n’obwaŋŋanguse obwaddirira; era ne kabaka Uzziah, n’ekigenge kye, n’obwaŋŋanguse obwaddirira, wamu n’enkomerero ey’okutamiira eya Ptolemy n’enkomerero ya Soviet Union mu 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Olutalo lw’e Panium lwaliwo mu mwaka gwa 200 BC, era mu mwaka gumu ddala Rooma ne yeeyingiza mu byafaayo mu lwatu. Okweyingiza kwabwe mu mboozi ey’obunnabbi kusooka okuwangula kwa Yerusaalemi okukiikiriddwa mu lunyiriri olwa kkumi na mukaaga, era okwatuukirira mu 63 BC, mu kiseera lwe yalangirira nti ye yali omukuumi wa kabaka omwana mu Misiri. Mu lutalo olw’okusatu olw’olunyiriri olwa amakumi ana, olukwatagana ne bakabaka ab’obukiikakkono n’obukiikaddyo, obwapapa bulyeeyingiza nate mu byafaayo, nga bwe bwefaananyiriza okuba omukuumi wa Russia. Mu kiseera kye kimu Seleucus, mu kifaananyi, yawangula Ptolemy mu lutalo lw’e Panium, bwe kityo nga kiraga nti Amerika, eggye ery’omukago erikola mu kifo ky’obwapapa mu ntalo ez’olubereberye n’ez’oluvannyuma ez’olunyiriri olwa amakumi ana, ewangula “Misiri” (kabaka w’obukiikaddyo).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Mu mwaka 200 BC, tukizuula mu ngeri ey’ekifaananyi obwa-Papa, ng’omukyala omwenzi owa Ttuulo atandika okuyimba ennyimba ze ez’obwenzi nga ng’asooka okutegeeza okwegatta okw’obutundu busatu okuli mu tteeka lya Ssande ery’olunyiriri olw’ekkumi n’omukaaga. Mu kiseera kye kimu, United States ewangula United Nations, era n’ennyweza ekifo kyayo nga kabaka asinga obukulu mu bakabaka kkumi. Enkola zonna z’okwegatta okw’obutundu busatu ezituukirizibwa ku tteeka lya Ssande, ziba zitegekeddwa ne zissibwawo dda nga tonnatuuka ku lunyiriri olw’ekkumi n’omukaaga.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Enteekateeka y’ebyobufuzi ey’amaanyi g’omusota, nga ekyimirirwa Amawanga Amagatte, ekkiriza, mu linyiriri kkumi n’omukaaga, okuwa ekisolo enteekateeka yaayo y’ebyobufuzi; naye nga tannakikola, Obwa Papa buwangula eddiini y’omusota. Obupagani kitekeddwa okuggyibwawo nate. ObuProtestanti bwaggyibwawo mu myaka gya Reagan, mu lutalo olusooka olw’olunyiriri amakumi ana, era mu biro bya Pulezidenti ow’enkomerero ow’ekibiina kya Republican, eddiini y’omusota nayo ejja kutwalibwa mu bwawansi eri eddiini y’Obukatoliki, nga bwe kyali mu mwaka gwa 508. Omugendo ogw’okuggyawo okugaana kwonna okw’eddiini okuziyiza Obwa Papa okuteekebwa ku nnamulondo gwatandika mu miaka gya Reagan, era guggwa mu myaka gya Trump. Okugaana kw’ObuProtestanti obwajeemu okuwakanya Obukatoliki kwaggyibwawo mu lutalo olusooka olw’olunyiriri amakumi ana, ate okugaana kw’eddiini ey’emizimu kujja kuggyibwawo mu lutalo olusembayo olw’olunyiriri amakumi ana.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Mu ngeri y’emu ey’okukwatagana okuzibu okw’ebintu eby’abantu, ObuProtestanti obuvudde ku mazima buteekwa okwesimbawo ng’obuyinza bw’eddiini era n’obw’ebyobufuzi obufuga bakabaka kkumi ab’omu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omusanvu. Bwe kityo, Olutalo lwa Panium lutegeeza ekiseera United States lw’ewangulira United Nations, nga katono ng’etteeka lya Sande ery’olunyiriri olw’ekkumi n’omukaaga lituuka.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Kitegekeddwa ng’etteeka erimanyiddwa obulungi mu bunnabbi nti ogusota, ensolo nnnene, ne nnabbi ow’obulimba buli omu alina obubonero bwe obw’enjawulo obwa nnabbi. Ekimu ku bubonero obwo obwa nnabbi kwe kuba nti ensolo nnnene (Obukatoliki), mu ngeri eya nnabbi, bulijjo esangibwa mu kibuga Rooma. Nnabbi ow’obulimba bulijjo, mu ngeri eya nnabbi, asangibwa mu Amerika. Naye ku by’ogusota, obubonero obulaga gy’ogusota gubeera, mu ngeri eya nnabbi, kwe kuba nti bulijjo guva mu kifo ekimu ne gugenda mu kirala. Ogusota gwatandikira mu ggulu, ne gujja mu lusuku lwa Adeni, era oluvannyuma ogusota gusangibwa mu Misiri.

> 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 29:3.

> Yogera, ogambe nti, Bw'ayogera Mukama Katonda nti: Laba, ndi ku lulwo, Falaawo kabaka wa Misiri, ejjoka eddene erigalamidde mu katikati w’emigga gye, erigambye nti, Omugga gwange gwegwange, era nze nnagukola olwange. Ezekyeri 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Ekifo ky’omusota mu by’obunnabbi kisenguka. Mu kiseera kya Yokaana, entebe y’omusota, ekitegeeza entebe ye ey’obwakabaka, yakizuulibwa nti yali e Pergamo.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Ate eri malaika w’ekkanisa e Pergamo, wandiike nti: Bw’ati bw’ayogera oyo alina ekitala ekakutira emimwa ebiri: Mmanyi emirimu gyo n’ew’obeera, we wali n’entebe ya Sitaani; era oyimiridde mu linnya lyange so togaanye okukkiriza kwange, n’omu nnaku ezo mwe Antiipa yali omujulirwa wange omwesigwa, eyattibwa mu mmwe, Sitaani mwe abeera. Okubikkulirwa 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Omuzizo gwa Rooma ey’Obupagaani gwali gwa kuleeta bakatonda bonna ab’obupagaani be baali bakwatagana nabo okubazzaayo mu kibuga Rooma, ne babakiikirira mu Yeekaalu ya Pantheon. Kye kiva Danieli okuwandiika nti “ekifo eky’awatukuvu we kyasuulibwa wansi.” Ekifo eky’awatukuvu wa Rooma ey’Obupagaani kyali kibuga Rooma, ekyasuulibwa wansi ne Konstantino mu mwaka 330, naye awatukuvu waakyo eyali “mu” Rooma gwe yali Yeekaalu ya Pantheon, Pan-Theon nga kitegeeza nti, “yeekaalu ya bakatonda bonna.” Ab’Rooma baakyusa entebe ya Setaani okuva e Perugamo ne bagizza mu Yeekaalu ya Pantheon. Mwannyinaffe White atutegeeza nti Rooma ey’Obupagaani gwe gusota.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> "Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma ey’obupagani yagabanyizibwa mu mawanga kkumi, era Bufalansa bwafuuka kabaka w’amaserengeto bwe bwaleeta obutakkiriza mu Katonda obwa Misiri mu Nkyukakyuka ey’e Bufalansa. Okutuuka mu 1917, ejjoka lyava e Bufalansa ne ligenda e Lasha. Olunyiriri olw’ekkumi lukiikirira 1989, ate olunyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebiri lukiikirira entalo za “ensalo” (Raphia ne Ukraine), ate olutalo lwa Panium lukiikirira sitepu ey’okusatu obufuzi bwa Papa lwe butuukiriza nga bukunyweza obwegatte obusatu mu lunyiriri olw’ekkumi n’omukaaga. Kino kiikirira ebyafaayo ebikwekebwa eby’olunyiriri olw’ana.

We will continue this study in the next article.

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

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Bwe Yesu yatuuka mu bitundu bya Kayisaliya ya Firipo [Panium], n’abuuza abayigirizwa be ng’agamba nti, Abantu bagamba ani nti nze, Omwana w’omuntu? Nabo ne bagamba nti, Abamu bagamba nti oli Yokaana Omubatiza; abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe, mugamba nti nze ani? Simoono Peetero n’addamu n’agamba nti, Ggwe Kristo, Omwana wa Katonda omulamu. Yesu n’amuddamu n’amugamba nti, Wereere mukisa, Simoono Barayona; kubanga omubiri n’omusaayi tebyakikubikkulidde, wabula Kitaange ali mu ggulu. Ate nze nkugamba nti, Ggwe Peetero, era ku lwazi luno ndizimba Ekkanisa yange; n’enzigi z’Emagombe tezijakugisobola. Era ndikuw obisumuluzo by’Obwakabaka obw’eggulu; era kyonna ky’onoosiba ku nsi kinaasibibwa mu ggulu; era kyonna ky’onoosumulula ku nsi kinaasumululibwa mu ggulu. Awo n’akuutira abayigirizwa be baleme okugamba muntu yenna nti ye Yesu Kristo. Kuva mu kiseera ekyo Yesu n’atandika okulaga abayigirizwa be nti ateekwa okugenda e Yerusaalemi, n’okubonaabona bingi okuva eri abakadde n’abakabona abakulu n’abawandiisi, n’okuttibwa, era n’azuukira ku lunaku olw’okusatu. Matayo 16:13-21.

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