Article

# Panium - Number One

Panium - Namba Emu

Chapter Eleven

Essuula ey'ekkumi n'emu

Author

Jeff Pippenger

Published

February 25, 2025

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For some time, we have been focusing our attention on the hidden history of Daniel 11:40, and in recent weeks, the Lord has drawn our consideration to verse 27:

Okumala akaseera, tubadde tutadde essira ku byafaayo ebikwekeddwa ebiri mu Danyeri 11:40, era mu wiiki ezisembayo, Mukama atutunuulizza ku olunyiriri 27:

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

> Era emitima gya bakabaka bano bombi giri ku kukola obubi, era banaayogera obulimba ku emmeza emu; naye te kirituukirira, kubanga enkomerero ejja kuba mu kiseera ekiteekeddwa. Danyeri 11:27.

Initially, I was uncertain about the details—when, where, and who sat at that table, speaking lies to one another—but these questions are now under review. Over the past few Sabbaths, I made some missteps as I worked through these lines. Yet, through what I believe to be providential guidance, the alliances represented in verses 13–15, symbolized by Caesarea Philippi, began to unfold. Though some elements still require refinement, I believe the Lord has lifted His hand from these verses to reveal their meaning.

Mu kusooka, nnali ssikakasa ku bijjuvu—ddi, wa, era ani eyatuula ku mmeeza eyo, nga beegambirana obulimba—naye ebibuuzo bino kati biri mu kukeberebwa. Mu nnaku za Ssabbiiti entonotono eziyise, naasobyamu mu bimu nga nkola ku nnyiriri zino. Kyokka, olw’okukulemberwa kwe nzikiririzaamu nti kwa Katonda, emikago egiragibwa mu nnyiriri 13–15, nga giragirwa mu kifaananyi kya Kayisaliya eya Felipo, gitandise okubikkulibwa. Newankubadde ebitundu ebimu bikyetaaga okutereezebwa, nzikiririza nti Mukama aggyewo omukono gwe ku nnyiriri zino okubikkula amakulu gaazo.

This understanding crystallized immediately after last Sabbath’s Zoom meeting. A week earlier, I had been struck by the intricate interplay of histories in verses 10–15. I wrote and sent a text message to a few people outlining my thoughts and asked to share them on Friday evening. I was attempting to organize the issues within those verses, convinced there was something profoundly significant. There is, but it wasn’t what I initially proposed. Despite my stumbles over the past week and a half as I grappled with this passage, I recognize a familiar providence. The Lord was unsealing a special, vital truth. Once the human element is fully exposed and set aside, the truth—opened by the Lion of the tribe of Judah—proves even more profound than I had grasped.

Okutegeera kuno kwategeerekera ddala mangu oluvannyuma lw’okukuŋaana kwa Zoom ku Sabat eyise. Wiiki emu emabega, nnakwatibwa nnyo engeri entamivu ebyafaayo gye byakwataganamu mu nnyiriri 10-15. Nawandiika ne ntuma obubaka bwa ssimu eri abantu batono nga mbalambulira mu bufunze ebirowoozo byange era ne nsaba mbigabane ku Lwokutaano akawungeezi. Nnali ngezaako okuteekateeka ensonga eziri mu nnyiriri ezo, nga nzekakasa nti waliwo ekintu eky’amaanyi ennyo n’eky’omugaso. Waliwo ddala, naye si kyennasooka okuteesa. Wadde nga mu wiiki emu n’akatundu empita nnali ntobatoba nga ngalwana n’ekitundu kino ky’Ebyawandiikibwa, nnategeera omukono gwa Katonda gwe nzijukira. Mukama yali ng’abikkula amazima ag’enjawulo ag’obulamu. Bwe tumaze okubikkula ddala eky’omuntu ne tukissa ku ludda, amazima, agagguliddwa Empologoma y’ekika kya Yuda, galabikira nga galinnansi ennyo okusinga bwe nnali nkagutegeera.

## Verse Five through Nine

Ekitundu eky’ettaano okutuuka ku ky’omwenda

Putin, as the king of the south, mirrors Ptolemy, who will triumph in the Ukraine war, fulfilling verse 11. Historically, Ptolemy IV Philopator’s victory at the Battle of Raphia fulfilled this verse, prefiguring Putin’s imminent success. Verses 5–9 outline a history that foreshadows the papacy’s 1,260-year rule (538–1798) in meticulous detail. These details have been explored repeatedly in the past, so here I will highlight one prophetic waymark fulfilled in verses 5–9 and echoed in the period from 538 to 1798.

Putin, nga Kabaka w’amaserengeta, afaanana ne Ptolemy, era aliwangula mu lutalo lwa Ukraine, ng’atuukiriza olunyiriri 11. Mu byafaayo, obuwanguzi bwa Ptolemy IV Philopator mu Lutalo lwa Raphia bwatuukiriza olunyiriri luno, nga kabonekererezo k’obuwanguzi bwa Putin obuli kumpi. Ennyiriri 5–9 zalambulula ebyafaayo ebiragirira mu maaso obugabe bwa Papa obw’emyaka 1,260 (538–1798) mu bujjuvu obulambulukufu ennyo. Ebirimu obulambulukufu bino byasesengulwa emirundi mingi edda, kale wano ndyoleka akabonero akalaga ekkubo ak’obunnabbi kamu akatuukiriziddwa mu nnyiriri 5–9 era ne kaddamu okulabikira mu kiseera okuva mu 538 okutuuka mu 1798.

This period began with a treaty between the southern Ptolemaic kingdom and the northern Seleucid kingdom, sealed when the southern king gave his daughter in marriage to the northern king. This union initiated a seven year span that ended when the southern king invaded the north, took the northern king captive to Egypt, and the captive king later died after falling from a horse.

Ekiseera kino kyatandika n’endagaano wakati w’obwakabaka bwa Ptolemaic obwa mu maserengeta n’obwakabaka bwa Seleucid obwa mu bukiikakkono, eyakkakasibwa bwe kabaka w’amaserengeta yawa omwana we omuwala mu bufumbo eri kabaka w’obukiikakkono. Obwegatte buno bwatandikawo ebbanga lya myaka musanvu eryaggwaawo bwe kabaka w’amaserengeta yazinda obukiikakkono, n’akwata kabaka w’obukiikakkono n’amutwala ng’omusibe e Misiri, era kabaka omusibe yafa oluvannyuma lw’okugwa ku mbalaasi.

## A Broken Treaty

Endagaano eyamenyeddwa

The invasion stemmed from a broken treaty. After the seven-year period began, the northern king set aside his first wife to marry the southern princess and secure the treaty. Later, he discarded the southern wife and reinstated his original queen. This prompted the first queen to execute the southern queen and her entourage, enraging the southern queen’s family in Egypt.

Okulumba kwava ku ndagaano eyamenyeka. Nga ekiseera eky’emyaka musanvu kitandise, kabaka w’amambuka yaggyawo omukyala we asooka n’awasa omuwala wa kabaka w’amaserengeta okusobola okunyweza endagaano. Oluvannyuma, yasuulawo omukyala ow’amaserengeta n’addamu n’azzawo omukyala we asooka. Kino kyaleetera omukyala we asooka okutta omukyala ow’amaserengeta n’abamuweereza be, ne kibasunguwaza nnyo amaka g’omukyala ow’amaserengeta e Misiri.

With prophetic discernment, seven years can be seen as two periods of three and a half years, as illustrated by the three and a half years before and after the cross that together represented the week that Christ confirmed the covenant. The three and a half is also recognized in the seven times curse carried out upon the northern kingdom of Israel from 723 BC unto 1798. That seven times is divided into two periods of twelve hundred and sixty, with 538 as the middle point. These illustrations of seven being divided into two periods of three and a half is not random, it is purposeful.

Ng’okutegeera okw’obunnabbi bwe kukozesebwa, emyaka musanvu giyinza okulabibwa ng’ebibanga bibiri eby’emyaka esatu n’ekitundu, nga bwe kirabikira mu myaka esatu n’ekitundu egyali emabega n’egya oluvannyuma w’Omusalaba, emyaka egyo bwe gyategeeza wamu esaabiiti Kristo gye yakakasa endagaano. Eky’esatu n’ekitundu kirabikanso mu kikolimo ky’emirundi musanvu ekyakolerwa ku Bwakabaka obwa mu bukiikakkono bwa Isiraeri okuva mu 723 nga Yesu tannazaalibwa okutuuka mu 1798. Emirundi egyo musanvu gigabiddwa mu bibanga bibiri bya 1260, nga 538 nga eky’awakati. Okulabirako kuno okw’okulaga nti omusanvu wagabibwa mu bibanga bibiri by’esatu n’ekitundu si kwa bwereere, kulina ekigendererwa.

In the division in the week Christ confirmed the covenant the cross represents the center and in so doing it identifies Christ presenting the message in person for three and a half years, followed by His disciples presenting the message for the same period. In the seven times against the northern kingdom 538 divides the history into a period when paganism trampled down the sanctuary and host followed by papalism trampling down the sanctuary and host for the same period. In prophetic symbolism “seven” is represented with three and a half, which in turn is represented by forty-two months, three and a half days or years, twelve hundred and sixty, twenty-five twenty and a time, times and dividing of time. In context, all these figures are interchangeable.

Mu wakati w’omu wiiki kwe Kristo yakakasiramu endagaano, omusaalaba ayimirira obuwakati; era bwe kityo kiraga Kristo yennyini ng’abuulira obubaka okumala emyaka esatu n’ekitundu, ne kigobererwa abayigirizwa be nga nabo b’abuulira obubaka okumala ekiseera kye kimu. Mu “emirundi musanvu” ku bwakabaka obwa mu bukiikakkono, omwaka 538 guwawula ebyafaayo mu biseera bibiri: ekisooka, obupagani bwe bwanyirira wansi ekifo ekitukuvu n’eggye; era ekiddako, obukulembeze bwa Papa nabwo bwanyirira wansi ekifo ekitukuvu n’eggye okumala ekiseera kye kimu. Mu kifaananyi ky’obunnabbi, “musanvu” kiyimirirwa ng’esatu n’ekitundu, ekyo nacho ne kiyimirirwa ng’emiyezi 42, ennaku ssatu n’ekitundu oba emyaka ssatu n’ekitundu, 1,260, 2,520, era “ekiseera, n’ebiseera n’ekitundu ky’ekiseera.” Mu mbeera eno, ebibalo bino byonna bisobola okukyusaganyizibwa.

The treaty represented between the Ptolemaic Kingdom, ruled by the descendants of Ptolemy I (a general of Alexander the Great), who controlled Egypt, and the Seleucid Empire, ruled by the descendants of Seleucus I (another of Alexander’s generals), who controlled much of the Middle East, including Syria concluded the Second Syrian War in 253 BC. The war had begun seven years before in 260 BC. Seven years after the treaty was ratified it was broken in 246 BC. Fourteen years, divided into two seven-year periods. The first half is warfare and the second half is peace. The fourteen years begin with the Second Syrian War and it ends with the Third Syrian War. This type of symmetry in history is amplified when you recognize that the history is represented in verses five through nine of chapter eleven. The treaty and its breaking are the focus of the verses and the history which fulfilled the verses.

Endagaano eyakolebwa wakati w’Obwakabaka bwa Ptolemaic, obwafugibwanga abazzukulu ba Ptolemy I (jjenerali wa Alekisanda Omukulu) era obwafuganga Misiri, ne Obwakabaka bwa Seleucid, obwafugibwanga abazzukulu ba Seleucus I (jjenerali omulala wa Alekisanda) era obwafuganga ebingi mu Obuvanjuba Obwa Wakati okuli ne Siriya, ye yaggalawo Olutalo lwa Siriya Olwokubiri mu 253 BC. Olutalo lwatandika emyaka musanvu emabega mu 260 BC. Emyaka musanvu oluvannyuma lw’okukakasa endagaano, yamenyebwa mu 246 BC. Emyaka kkumi n’ennya, nga gigabaniddwa mu bitundu bibiri eby’emyaka musanvu. Ekitundu ekyasooka kye ky’olutalo, ate ekyokubiri kye kya mirembe. Emyaka kkumi n’ennya gitandikira ku Lutalo lwa Siriya Olwokubiri era gimalira ku Lutalo lwa Siriya Olwokusatu. Obw’enkanankanya buno mu byafaayo bulabika nnyo bwe wamanya nti ebyafaayo bino byalambiddwa mu essuula ey’ekkumi n’emu, ennyiriri etaano okutuuka ku mwenda. Endagaano n’okugimenya bye musingi gw’ennyiriri ezo n’ebyafaayo ebyazituukiriza.

This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered a treaty with the Vatican. Citing the Vatican’s breach of the 1797 Treaty of Tolentino, Napoleon sent General Berthier in 1798 to take the pope captive. The pope died in France in 1799. This 1,260-year period is detailed in verses 31–39.

Kino kikwatagana n’obufuzi bwa Papa okuva mu 538 okutuuka mu 1798. Okumpi n’enkomerero y’ekiseera ekyo, Napoleon Bonaparte yakola endagaano ne Vatikaani. Ng’awanjagira nti Vatikaani eyamenya Endagaano ya Tolentino ey’omwaka gwa 1797, Napoleon yatuma Jenerali Berthier mu 1798 okugenda okukwata Papa n’amufuula omusibe. Papa yafa mu Bufalansa mu 1799. Ekiseera kino eky’emyaka 1,260 kinnyonnyolwa bulambulukufu mu nnyiriri 31-39.

The history of verses 5–9 parallels that of verses 31–39, providing two witnesses within Daniel 11. Both lines share identical prophetic waymarks, revealing the dynamics between the kings of the south and north. Each period is symbolized by three and a half years, concluding with the southern king prevailing, capturing the northern king, and taking him to the southern land, where both northern kings die. In both cases, as the text states, the southern king returns with spoil:

Ebyafaayo by’ennyiriri 5-9 bifaanagana n’ebya nnyiriri 31-39, nga biwa abajulizi babiri mu Danieri essuula 11. Ennyiriri zombi zirina obubonero bw’obunnabbi obufaanagana ddala, nga ziwulula entambulire wakati w’abakabaka b’amaserengeta n’amambuka. Buli kiseera kifaananyizibwa n’emyaka esatu n’ekitundu, nga kimalirizibwa omukabaka w’amaserengeta bw’awangula, n’akwata omukabaka w’amambuka, n’amutwala mu nsi y’amaserengeta, gyebafiira abakabaka bombi ab’amambuka. Mu mbeera zombi, nga bwe kigambibwa mu kyawandiikibwa, omukabaka w’amaserengeta addayo n’omunyago:

> 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 11:8.

> Era anaatwala e Misiri ng’obunyage bakatonda baabwe, wamu n’abalangira baabwe, n’ebikozesebwa byabwe eby’omuwendo eby’feza n’eby’azaabu; era alimala emyaka mingi okusinga kabaka w’obukiikakkono. Danyeri 11:8.

For Ptolemy, this was treasure previously looted by the northern king; for Napoleon, it was the Vatican’s riches plundered and taken to France. These two lines of witness indicate that the northern king’s death is symbolized by falling from a horse. In Revelation 17, the woman riding the beast represents the Catholic Church:

Eri Ptolemy, kino kyali obugagga obwali bunyagiddwa dda kabaka ow’Obukiikakkono; eri Napoleon, kyali obugagga bwa Vatikani obwannyagibwa ne butwalibwa e Bufalansa. Obujulizi buno obubiri bulaga nti okufa kwa kabaka ow’Obukiikakkono kulagibwa mu kifaananyi eky’okugwa okuva ku mbalaasi. Mu Kubikkulirwa 17, omukazi eyebagadde ekinyamaswa akiikirira Ekkanisa Katolika:

> 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. Revelation 17:3.

> Awo yantwala mu Mwoyo mu ddungu: ne ndaba omukazi ng’atudde ku nsolo ey’ekyenvu, ejjudde amannya ag’okuvvoola, erina emitwe musanvu n’empondo kkumi. Okubikkulirwa 17:3.

The beast she rides is the United Nations. Revelation 17 describes her restoration to power after the deadly wound of 1798. As the eighth kingdom, she resumes her reign, symbolized by riding the beast:

Ensolo gy’ayebagala ye Amawanga Amagatte. Okubikkulirwa 17 kulambulula okuzza kwe mu buyinza oluvannyuma lw’ekiwundu ekitta eky’omwaka gwa 1798. Nga obwakabaka bw’omunaana, addamu okufuga; ekyo kiyimirizibwa mu kwebagala ensolo:

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Era omukazi gwe walaba ye kibuga ekyo ekinene, ekifuga abakabaka ab’ensi. Okubikkulirwa 17:18.

The deadly wound of 1798 was prefigured in verses 5–9 when the northern king fell from a horse and died. These two lines in Daniel 11 run parallel to verses 41–45. The Sunday law in the USA, marked in verse 41, begins the papacy’s final ride on the beast—a period reflected in these two lines. When Ellen White notes that “much of the history” fulfilled in Daniel 11 “will be repeated,” verses 5–9 and 31–39 align with verses 41–45.

Ekiwundu ekitta eky’omwaka 1798 kyasooka kulabikirizibwa mu minnyiriri 5-9 bwe kabaka ow’amambuka yagwa okuva ku mbalaasi n’afa. Eminnyiriri ebiri gino mu Danyeri 11 gigendera wamu n’eminnyiriri 41-45. Eteeka lya Sande mu USA, nga kiragiddwa mu lunyiriri 41, litandika okwebagala ensolo okw’enkomerero kw’obwa Papa, ekiseera ekirabikiddwa mu minnyiriri gino ebiri. Bwe Ellen White bw’ategeeza nti “ebyafaayo bingi” ebyatuukirizibwa mu Danyeri 11 “bijja kuddamu,” eminnyiriri 5-9 ne 31-39 gikwatagana n’eminnyiriri 41-45.

## Only Verse Forty

Olunyiriri amakumi ana lwokka

From verse 31 to 45, only verse 40 stands outside the prophetic period of three and a half days. It represents a unique history within the final third of Daniel’s 45 verses. In verse 16, the history of pagan Imperial Rome unfolds through four rulers—Pompey, Julius Caesar, Augustus Caesar, and Tiberius Caesar. Augustus’s victory at the Battle of Actium in 31 BC began Imperial Rome’s 360-year rule, fulfilling the “time” in verse 24:

Okuva ku olunyiriri 31 okutuuka ku 45, olunyiriri 40 lwokka luyimirira ebweru w’ekiseera ky’obunnabbi eky’ennaku ssatu n’ekitundu. Lulaga ebyafaayo eby’enjawulo mu kitundu ekyasatu eky’enkomerero eky’ennyiriri 45 eza Danyeri. Mu olunyiriri 16, ebyafaayo by’Obwakabaka bwa Loma obwasinza ebifaananyi bikulukuka okuyita mu bakulembeze bana—Pompey, Julius Caesar, Augustus Caesar, ne Tiberius Caesar. Okuwangula kwa Augustus mu Lutalo lwa Actium mu 31 BC kwatandika obufuzi bw’Obwakabaka bwa Loma obwa myaka 360, nga kutuukiriza "ekiseera" ekiri mu olunyiriri 24:

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Anaayingira mu mirembe n’okutuuka ne mu bitundu ebisinga obugagga eby’ettundutundu; era alikola bye bataakola bajjajja be, newaakubadde bajjajja ba bajjajja be; alibigabira mu bo omunyago, n’ebintu ebyanyagibwa, n’obugagga; era aliteekateeka enkwe ze ku bigo eby’amaanyi, okumala akaseera. Daniyeri 11:24.

After Actium, Rome made Egypt a province in 30 BC. Three hundred and sixty years later, in 330, Constantine moved the empire’s capital from Rome to Constantinople. This “time” aligns prophetically with the 1,260 years of papal rule and the 7 years of verses 5–9.

Oluvannyuma lwa Actium, Roma yakufuula Misiri ekitundu ky’obufuzi kyaayo mu mwaka gwa 30 BC. Emyaka 360 oluvannyuma, mu 330, Konstantino yasengulira ekibuga ekikulu ky’obwakabaka okuva e Roma n’akitwala e Konstantinopoli. “Ekiseera” kino kikwatagana mu ngeri ey’obunnabbi n’emyaka 1,260 egy’obufuzi bwa Papa n’emyaka 7 egy’ennyiriri 5-9.

From verse 16, pagan Imperial Rome dominates until verse 30, encompassing the Maccabees’ league with Rome and the line of Christ. Yet, verses 16–30 align with verses 31–39 and 41–45. Thus, in the last 30 verses of Daniel 11, a consistent prophetic line emerges—except for verse 40, where the “time of the end” is marked in 1798 and 1989.

Okuva ku lunyiriri 16, Roma ey’obwakabaka ey’abapagani efuga okutuuka ku lunyiriri 30, nga mwo mulimu omukago gw’Abamakabe ne Roma n’olulyo lwa Kristo. Kyokka, ennyiriri 16-30 zikwatagana n’ennyiriri 31-39 ne 41-45. N’olwekyo, mu nnyiriri 30 ezisembayo eza Danyeri 11, walabika omugendo gw’obunnabbi ogutereevu - wabula ku lunyiriri 40, we "ekiseera eky’enkomerero" kirambikibwa mu 1798 ne 1989.

With minor exceptions in verses 2 and 3—where the final of eight presidents transitions to control the ten kings of the United Nations—the first two verses align with verse 40, representing the Sunday law and the shift from the sixth to the seventh and eighth kingdoms. Verses 3 and 4 align with verse 45 and Daniel 12:1, depicting the rise and fall of the Grecian kingdom, paralleling the papacy’s establishment and demise in verses 41 through Daniel 12:1. Both the woman and the beast she rides end with no help, framing the beginning and end of Daniel 11 outside verse 40’s history. Alexander the Great symbolizes the United Nations, fornicating with the whore of Tyre (the king of the north from verse 41 onward), who is both the beast and the dragon.

Nga waliwo ebyawukamu ebitono mu lunyiriri 2 ne 3—mwe ow’enkomerero ku bapulezidenti munaana akyusibwa n’addira mu kulamulira bakabaka kkumi b’Amahanga Amagatte—olunyiriri ebbiri ezisooka zikwatagana n’olunyiriri 40, nga ziraga etteeka lya Sande n’okukyuka okuva mu bwakabaka obw’omukaaga okudda ku bwa musanvu n’obw’omunaana. Olunyiriri 3 ne 4 zikwatagana n’olunyiriri 45 ne Danyeri 12:1, nga ziraga okulinnyuka n’okugwa kw’obwakabaka bwa Bugereeki, nga bwe kwefananyiriza ne kusimbibwa n’okuzikirira kw’obwa Paapa mu nnyiriri 41 okutuuka ku Danyeri 12:1. Omukazi n’ekisolo ky’atuddeko byombi bikomya nga tewali ababyamba, nga biteeka mu nsalo okutandika n’okumaliriza kwa Danyeri 11, ebitali mu byafaayo by’olunyiriri 40. Aleksanda Omukulu akiikirira Amahanga Amagatte, ng’akola eby’obwenzi ne malaya wa Ttuulo (kabaka w’obukiikakkono okuva mu nnyiriri 41 okweyongerayo), era ye ekisolo era n’ennyoka ennene.

## Verses Nine and Ten

Ebitundu eby'omwenda n'eby'ekkumi

Verses 5–9 conclude at the time of the end in 1798, while verse 10 marks 1989. Thus, the span between verses 9 and 10—from 1798 to 1989—represents the revealed portion of verse 40, initiating its hidden history. To clarify: nearly every verse in Daniel 11 reflects the papacy’s rule from 538 to 1798. Verse 40 covers 1798 to the Sunday law in the USA. Verses 6–9 typify the papal era, while verse 10 foreshadows the USSR’s collapse in 1989. Therefore, verses 11–15 span from 1989 to the Sunday law, as represented in verses 16, 31, and 41.

Ennyiriri 5–9 zimaliriza ku nkomerero y’ekiseera mu 1798, ate olunyiriri 10 lulaga 1989. Noolwekyo, ekitundu ekiri wakati w’olunyiriri 9 ne 10—okuva mu 1798 okutuuka mu 1989—kikiikira ekitundu ekyabikkuliddwa eky’olunyiriri 40, nga kitandika ebyafaayo byakyo eby’ekyama. Okunnyonnyola: kumpi buli lunyiriri mu Danyeri 11 lulaga obufuzi bw’obupapa okuva mu 538 okutuuka mu 1798. Olunyiriri 40 lukwata ku 1798 okutuuka ku tteeka lya Ssande mu USA. Ennyiriri 6–9 z’ekifaananyi ky’omulembe gw’obupapa, ate olunyiriri 10 luyolesa mu maaso okugwa kwa USSR mu 1989. Noolwekyo, ennyiriri 11–15 zikwata ku biseera okuva mu 1989 okutuuka ku tteeka lya Ssande, nga bwe kikiikiriddwa mu nnyiriri 16, 31, ne 41.

Verse 40 is divided into two parts. The first, from 1798 to 1989, begins and ends with a “time of the end.” The second half begins in 1989, where the first half concludes. Verses 1 and 2 identify a sequence of presidents starting in 1989, aligning with the second part of verse 40. Verse 11 marks the onset of the Ukraine war in 2014, while verse 12 highlights the consequences the victorious king of the south brings upon himself. Verse 13 nears fulfillment, but here we note that verse 11 falls within the second part of verse 40—post-1989, yet pre-Sunday law (verse 41).

Ekitundu 40 kigabiddwa mu bitundu bibiri. Ekisooka, okuva mu 1798 okutuuka mu 1989, kitandika era ne kiggwa ku ‘ekiseera eky’enkomerero.’ Ekitundu eky’okubiri kitandika mu 1989, we kisooka we kiggwayo. Ebitundu 1 ne 2 biraga olunyiriri lw’abapulezidenti olutandikira mu 1989, nga lukwatagana n’ekitundu eky’okubiri ky’ekitundu 40. Ekitundu 11 kiraga okutandika kw’entaalo eza Yukureini mu 2014, ate ekitundu 12 kilaga ebivuddeko kabaka w’amaserengeta awangudde by’eyeesitako ye mwennyini. Ekitundu 13 kiri kumpi okutuukirizibwa, naye wano tukiraba nti ekitundu 11 kiri mu kitundu eky’okubiri eky’ekitundu 40, oluvannyuma lwa 1989, naye nga tekinnaba kutuuka ku tteeka lya Sande (ekitundu 41).

Verses 13–15 point to the Battle of Panium in 200 BC, the year pagan Rome began exerting influence over human affairs, tied to that battle. Occurring well before Pompey’s entry into Jerusalem in verse 16, it provides historical evidence identifying verse 41 as the Sunday law in the USA.

Olunyiriri 13-15 lulaga ku Lutalo lwa Panium mu mwaka gwa 200 nga Kristo tannazaalibwa, omwaka Roma ey’obupagani gwe yatandikiddeko okukosa ensonga z’abantu, nga kigattiddwa ku lutalo olwo. Nga kino kyaliwo nnyo nga tekunnabaawo okuyingira kwa Pompey mu Yerusaalemi mu lunyiriri 16, kiwa obukakafu bw’ebyafaayo obukakasa nti olunyiriri 41 lye tteeka lya Sande mu USA.

Every prophetic line and its historical fulfillment in Daniel 11 lies either within verse 40’s history (1798 to the Sunday law) or from verse 41 to Daniel 12:1. Of the 45 verses, verses 1, 2, 7–15, and 40—totaling twelve—apply to verse 40’s timeline when layered line upon line. Verse 40 splits into two segments at 1989. Verses 1, 2, and 10–15 align with its second half. Verses 1 and 2 trace the line of presidents in the earth beast’s history, while verses 10–15 depict three proxy wars orchestrated by the king of the north (the papal power) from 1989 to the Sunday law. The three proxy wars begin with the United States, identified in verse 40 as “chariots, ships and horsemen.”

Buli lunyiriri olw’obunnabbi n’okutuukirizibwa kwalwo mu byafaayo mu Danyeri 11 luba mu byafaayo by’olunyiriri 40 (1798 okutuuka ku tteeka lya Ssande), oba okuva ku linyiriri 41 okutuuka ku Danyeri 12:1. Ku malunyiriri 45, olunyiriri 1, 2, 7-15 ne 40—awamu nga gyaweza kkumi na bbiri—gakwata ku kiseera ky’olunyiriri 40 bw’oteka olunyiriri ku linyiriri. Olunyiriri 40 lwawulibwaamu mu bitundu bibiri mu 1989. Olunyiriri 1, 2 ne 10-15 bikwatagana n’ekitundu kyallwo eky’okubiri. Olunyiriri 1 ne 2 bulondoola olunyiriri lw’abapulezidenti mu byafaayo by’ekisolo ekiva mu nsi, ate olunyiriri 10-15 lulaga entalo ssatu ezalwanyizibwa abalala mu kifo kya kabaka ow’obukiikakkono (obuyinza bwa Paapa) okuva mu 1989 okutuuka ku tteeka lya Ssande. Entalo ezo ssatu zitandika ne United States, eyategeerekebwa mu linyiriri 40 ng’ “amagaali g’eggye, ebyombo n’abavugi b’embalaasi.”

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

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