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# Panium - Number Eleven Eleven

Panium - Ennamba kkumi n'emu kkumi n'emu

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Kkumi n’emu, Kkumi n’emu: Obujulizi obw’obunnabbi bwa Daniel ne Revelation

Author

Jeff Pippenger

Published

August 9, 2025

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It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Kintwalidde ebbanga ddene okutuuka ku kifo kino mu kunonyereza kwange ku Panium, era omutwe "Eleven, Eleven" gutegekeddwa okusimbira ddala nti Empologoma ey’omu kika kya Yuda ye yakwataganya ebitabo byombi—ekya Danyeri n’eky’Okubikkulirwa—okuteeka mu maaso eminnyiriri egya munda n’egy’ebweru egy’ebyafaayo by’okuteekebwako akabonero ku bantu ba Katonda mu mutwe ogw’ekkumi n’emu n’olunyiriri olw’ekkumi n’emu. Katono nga ekiseera ky’okugezesebwa kiggalibwaawo, waliwo ekiragiro eky’okuggulawo obunnabbi mu Kitabo ky’Okubikkulirwa obwaali buzibikiddwa okutuusa ekiseera lwe byafaayo eby’omunda n’ebweru eby’obunnabbi ebyayimiririzibwa mu minnyiriri ebbiri ez’ekkumi n’emu—ekkumi n’emu, nga bisangibwa mu bitabo bya Danyeri n’Okubikkulirwa—byafuuka amazima ag’omu kiseera.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

"Ekiseera kiri kumpi" amangu ddala nga tennaba kukoma ekiseera ky'okugezesebwa, era "ekiseera kiri kumpi" nga "Okubikkulirwa kwa Yesu Kristo" kugguddwawo.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Okubikkulirwa kwa Yesu Kristo, Katonda kwe yamuwa, okulaga abaddu be ebintu ebirina okutuukirira mu bwangu; era ng’ayita mu malayika we, n’abitegeeza eri omuddu we Yokaana: oyo eyawa obujulizi ku Kigambo kya Katonda, n’obujulizi bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa ali ku oyo asoma, era ne ku abo abawulira ebigambo by’obunnabbi buno, era ne bakuumanga ebyo ebyawandiikiddwa omwo; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Bwe Empologoma ey’ekika kya Yuda esumulula "Okubikkulirwa kwa Yesu Kristo," nga bwe abadde akikola okuva bwe kyatuuka obubaka bw’Enduulu ey’omu ttumbi ly’ekiro mu Julaayi 2023, okwo okusumulula kwemuli n’okubikkula nti Ye "Palmoni," Omubalirizi ow’amagero, oba Omubalirizi w’ebyama. Okulemererwa okukkiriza amazima gano kwe kulemererwa mu kigezo ekiteekako akabonero ku abo emitwalo kkumi na nnya n’obukumi buna.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Mazima nze mbabatiza mmwe n’amazzi olw’okwenenya; naye oyo ajja oluvannyuma lwange ali ow’amaanyi okusinga nze, nze sisaanira kutikka engatto ze; ye alibabatiza n’Omwoyo Omutukuvu n’omuliro. Eky’okufuutula kye kiri mu mukono gwe, era alirongoosa ddala awo gye asensira, n’akuŋŋaanya eŋŋaano ye mu ggwanika; naye obusenke alibwokya omuliro ogutazikira. Matayo 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> "Obwangu obulitandika okulongoosa kuno ssiyinza kubusala, naye tekulirwawo nnyo. Oyo alina omusuunsi mu mukono gwe alyaayonja yeekaalu ye n’agiggyaamu obutali butukuvu bw’empisa. Alirongoosa olugya lwe okusukka ddala." Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Emirongo gy’obunnabbi egiraga nti ekiseera eky’okuteekebwako akabonero kye kiba omutendera gw’okukemebwa okw’obunnabbi biri bingi okusukkiridde. Kitegeerekeka bulungi nti omutendera gw’okukemebwa gusinziira ku buyiiya n’obusobozi bw’abayizi obw’okukozesa enkola entuufu oba entatufu ey’okuyiga Ekigambo kya Katonda eky’obunnabbi. Amazima gano era galambikiddwa mu bujjuvu mu biwandiiko ebyaluŋŋamizibwa.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Naye abaana bano bana, Katonda yabawa obumanyi n’obukugu mu by’okuyiga byonna n’amagezi; era Daniel yali n’okutegeera mu ebyolesebwa byonna n’ebirooto byonna. Awo ku nkomerero y’ennaku kabaka ze yali alagidde okubaleeta, omukulu w’abatoowashi n’abaleeta mu maaso ga Nebuchadnezzar. Kabaka n’ayogagana nabo; era mu bo bonna tewaalabika mulala afaanana ne Daniel, Hananiah, Mishael, ne Azariah; kyebaava bayimirira mu maaso g’kabaka. Era mu nsonga zonna ez’amagezi n’okutegeera, kabaka ze yababuuza, yabasanze emirundi kkumi okusinga abalogo bonna n’abalaguzi b’emmunyeenye abaali mu bwakabaka bwe bwonna. Daniel 1:17-20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Etteeka erisinga obukulu mu kunnyonnyola eby'obunnabbi lye lino: amazima guteekebwawo ku bujulizi bwa babiri, era abo abalemwa okwesiga etteeka lino beeteekateeka okulemererwa. Ekimu ku bitundu by'enteekateeka y'okukemebwa mu kiseera eky'okukubibwa akasamba, kirimu okutegeera enkwatagana y'ebyafaayo eby'omunda n'eby'ebweru, nga biragiddwa mu essuula kkumi n'emu n'olunyiriro kkumi n'emu ebyawandiikibwa bya Danieri ne Yokaana.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Ebitabo bya Danyeri n’Okubikkulirwa bukiikirira abajulizi babiri, era 144,000 bakiikirizibwa ng’abajulizi babiri mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa. Mu lunyiriri olwa kkumi n’emu mu ssuula eyo, abajulizi babiri, abaakiikirirwa Eriya ne Musa, bazuukizibwa, nga bwe kyateekebwako ekifaananyi mu Yokaana eyali mu mafuta agali okugumba ne Danyeri eyali mu ttangaali ly’empologoma. Abo 144,000 bakiikiribwa Danyeri ne Yokaana, era ne Eriya ne Musa. Okusobola okuyitaamu ekigezo ekireetawo abo 144,000, omuyizi ateekwa okumanya nti amazima gasimbibwa ku bajulizi babiri, era nti ebitabo bya Danyeri n’Okubikkulirwa bukiikirira abajulizi babiri, era nti abo 144,000 balabikiddwa mu kifaananyi kya Eriya ne Musa ate ne Danyeri ne Yokaana.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Amazima gano ge gatono, nga kyokunyikibwa kitono ku mazima ag’obunnabbi agakwata ku byafaayo eby’omunda n’eby’ebweru, ebyakiikirizibwa “kkumi n’emu, kkumi n’emu” mu Danyeri ne mu Okubikkulirwa. Nga Palmoni, Kristo yalungamya okwataganyizibwa kw’ebyawandiiko ebyo ebibiri, era n’alaga nti kkumi n’emu bwe wongerako kkumi n’emu kivaamu amakumi abiri mu bbiri; era amakumi abiri mu bbiri ge kkumi, oba ekitundu eky’ekkumi, ekya bikumi bibiri mu amakumi abiri, ekyo kye kabonero akalaga okugattibwa kw’Obwakatonda n’obuntu. Palmoni yateeka ku bujulizi obusukka mu bbiri nti “bikumi bibiri mu amakumi abiri” ekiikiriza okugattibwa kw’Obwakatonda n’obuntu; era ekyo ky’ennyinyonnyola okweyambaza omubiri kwa Kristo, bwe yeeyambaza omubiri ogugudde. Mu kukikola n’ateekaawo ekyokulabirako eri abantu nti bwe baba ba mwetegefu okutuukiriza ebisanyizo by’Enjiri, Kristo ali mwetegefu okugatta Obwakatonda bwe n’obuntu bwaffe. Noolwekyo, Obwakatonda n’obuntu be bajulizi babiri.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Okubikkulirwa kwa Yesu Kristo” okwafungukirawo katono nga okuggala kw’ekiseera ky’okusaasirwa kwali kutuuka, kulaga nti Yesu ye “Ekigambo” kya Katonda.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ku ntandikwa waaliwo Ekigambo, era Ekigambo kyali wamu ne Katonda, era Ekigambo kyali Katonda. Kyo kyali ku ntandikwa wamu ne Katonda. Ebintu byonna byakolebwa ku bwo; ate nga awatali bwo tewaaliwo kintu na kimu ekyakolebwa. Mu kyo mwalimu obulamu; era obulamu bwali omusana gw'abantu. Era omusana gwaka mu kizikiza; naye ekizikiza tekitegeera. Yokaana 1:1-5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Baibuli ye "Ekigambo" kya Katonda, era nga Kristo bw’ayimirira okwegatta kw’obwakatonda n’obuntu. Baibuli eyimirira abajulizi babiri b’Endagaano Enkadde n’Endagaano Empya, era abajulizi bano be Musa ne Eriya mu Okubikkulirwa essuula ey’ekkumi n’emu.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Ebikwata ku bajulizi ababiri, nnabbi ayongerayo okwogera nti: 'Bino bye biti by’emizeeyituuni ebiri, n’ettabaaza bbiri ebiyimiridde mu maaso ga Katonda ow’ensi.' 'Ekigambo kyo,' omuwandiisi wa Zabbuli yagamba, 'kye ttabaaza ey’ebigere byange, era kye kitangaala eri ekkubo lyange.' Okubikkulirwa 11:4; Zabbuli 119:105. Abajulizi ababiri bano bikiikirira Ebyawandiikibwa bya Endagaano Enkadde n’Endagaano Empya. Empaka Enkulu, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Abajulirwa babiri be emiti gy’amafuta ebiri, emitendera gy’ettabaaza ebiri, era n’Endagaano Enkadde n’Endagaano Empya, ekilagiddwa mu kitundu ky’ebyawandiikibwa nga "Ekigambo Kyo." "Okubikkulirwa kwa Yesu Kristo" okuggulwawo Empologoma ey’ekika kya Yuda nga tekinnaggala ekiseera ky’okusaasirwa kwe "obweyongera obusembayo mu bumanyi" obugezesa abo abeesuubira okuba omu ku 144,000. "Obweyongera obusembayo mu bumanyi" era kye ky’obubaka bw’"Okukoowoola okw’omu ttumbi ly’ekiro" mu lugero lw’abawala abakyali bamyufu kkumi.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “Awo ne mmuddamu, ne mmugamba nti, Biki bino emiti ebibiri gy’omuzeyituuni egiri ku ludda olwa ddyo olw’ettabaaza ne ku ludda olwa kkono lwagyo? Era ne mmuddamu nate, ne mmugamba nti, Biki bino ebitabi ebibiri eby’omuzeyituuni ebiyita mu myungo ebibiri egy’ezzaabu ne bifukamu amafuta ag’ezzaabu okuva mu byo? N’aŋŋamba nti, Tomanyi bino biri ki? Ne ŋŋamba nti, Nedda, mukama wange. Awo n’ayogera nti, Bano be babiri abaafukibwako amafuta, abayimirira ku mabbali g’Omukama w’ensi yonna. Zekaliya 4:11-14. Bino bifulumya okuva mu byo ne bifukamu mu bibya ebya zzaabu, ebiyimirira emitima gy’abatumwa ba Katonda abalamu, abaleetera abantu Ekigambo kya Mukama mu kubalabula ne mu kwegayirira. Ekigambo kyennyini kibeere nga bwe kiragibwa, amafuta ag’ezzaabu, agafukibwa okuva mu miti ebiri gy’omuzeyituuni egiyimirira ku mabbali g’Omukama w’ensi yonna. Kino kye kubatizibwa mu Mwoyo Omutukuvu n’omuliro. Kino kijja okugulawo omwoyo gw’abatakkiriza eri okukakasibwa. Ebyetaago by’omwoyo biyinza okutukirizibwa bwokka olw’okukola kwa Mwoyo Omutukuvu wa Katonda. Omuntu ye mwennyini tasobola kintu na kimu okukkuta okwegomba kw’omutima wadde okutuukiriza ebiruubirirwa byagwo.” The Seventh-day Adventist Bible Commentary, voliyumu 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Ekigambo kya Katonda kye Bayibuli era ne Kristo, era Bayibuli ne Kristo bayimirira ng’abajulirwa babiri, nga bwe kiri ne abantu emitwalo kkumi n’ena n’enkumi nnya. N’abajulirwa babiri nabo bayimirira okwegatta kw’obwakatonda n’obuntu. Era bayimirira ebyafaayo eby’obunnabbi eby’omunda n’ebya bweru. Nga bajulirwa, baawa obujulizi nti okwegatta kw’obwakatonda n’obuntu tekukola kibi. Era bayimirira enkwatagana wakati w’obwakatonda n’obuntu. Ky’oba leeda, konduwiti, payipu, bamalayika, oba akabonero kalala konna akiraga omukutu ogw’okwogeragana wakati wa Katonda n’omuntu, obubaka obuweerezedwa eri omuntu bubeera bulamu oba okufa bulijjo.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Okufukibwa kwa Omwoyo Omutukuvu kuba mu byafaayo eby’omunda n’eby’ebweru nga bwe birambikiddwa mu Danieri n’Okubikkulirwa 11:11. Waliwo waakiri abalingirizi b’obunnabbi bana abalambikiddwa mu bitundu 11 ne 12 by’Essuula 11 eya Danieri, abetaagibwa okutegeerwa baani be. Waliwo era ne bana abalala abetaagibwa okutegeerwa mu bitundu 13 okutuuka ku 15, era ne bana mu kitundu 16. Kati tubeera mu byafaayo ebyo bennyini; kale, nga tuli bayizi b’obunnabbi, kitugwanira okutegeera baani abalingirizi b’obunnabbi abali mu bitundu 11 okutuuka ku 16, kubanga balaga olunyiriri lw’obunnabbi olubikka ku byafaayo ebisiriikirira eby’ekitundu 40 eky’Essuula y’emu.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Era kirabika kya mugaso okumanya abantu abaalabikiddwa mu byafaayo eby’olunyiriri 40 eby’ebadde biguggulibwa okuva mu 1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Olunyiriri amakumi ana lutandiikira mu biro by’enkomerero mu 1798, nga Napoleon ow’e Bufalansa atwala Papa mu busibe. Napoleon yategeeza nti ebikolwa bye byasinziira ku ndagaano eya Tolentino eyamenyeka mu 1797. Entalo wakati wa Napoleon ne Papa zaali zirabiddwaako mu kifaananyi mu byafaayo ebyatuukiriza ennyiriri mukaaga ne musanvu ez’Essuula kkumi n’emu eya Danyeri. Endagaano y’obufumbo eyamenyeka, n’okuwangulwa kwa kabaka ow’Obukiikakkono mu mikono gya kabaka ow’Obukiikaddyo, nga kituukiriza ennyiriri mukaaga ne musanvu, byaddiddwamu mu byafaayo bya 1798; era bw’atyo byakiikirira obunnabbi bw’Ekigambo kya Katonda obuli mu nnyiriri ezo, n’okutuukirizibwa kwazo ku ntandikwa y’entalo wakati wa Ptolemy Philadelphus, ow’okubiri era kabaka wa Misiri, ne Antiochus Theos, ow’okusatu era kabaka wa Siriya. Ptolemy yakiikirira kabaka ow’Obukiikaddyo, ate Antiochus n’akiikirira kabaka ow’Obukiikakkono.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Obunnabbi obuli mu nnyiriri, bwe buŋŋaanyizibwa wamu n’okutuukirizibwa kw’obunnabbi obwo mu byafaayo bya Ptolemy ne Antiochus—ebyo ebyavaamu ne biba eby’okulabirako—n’ebyafaayo bya Napoleon ne Papa mu 1798, bituwa elayini ssatu ezifaananyiriza ebyafaayo bya Putin ne Zelenskyy mu nnyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebbiri. N’olwekyo, okutegeera nti ekiseera eky’enkomerero mu 1798 kikiikirira ebyafaayo bya Napoleon ne Papa tekimala singa kiggwa awo. Twetaaga okutegeera ennyiriri mukaaga n’omusanvu bwe bulagula ku bya Napoleon ne Papa, era n’okutegeera ebyo ebyafaayo bya Ptolemy ne Antiochus bye bituyigiriza ku kiseera kye kimu ekyo. Bw’etuuse okutegeera ezo layini z’obutuufu, tunaasobola olwo okutegeera nti ebyo ebyatuukirizibwa mu byafaayo eby’edda biraga entandikwa y’ebyafaayo eby’olunyiriri amakumi ana, era nga bwe batyo, biraga n’enkomerero y’olunyiriri amakumi ana ng’ekiseera we Putin, eyafaananyizibwa ku Napoleon ne Ptolemy—Putin eyalagulwa mu nnyiriri mukaaga n’omusanvu—atuukiriza olunyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebbiri.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Ekirabikira ekikulu ku nkolagana mu by’obunnabbi wakati w’ejjoka n’ensolo nga Yokaana bwe yabalambulula, oba nga ‘ekya bulijjo’ n’‘ekikangabwa ekireeta okuzikirira’ nga Daniyeri bwe yabiraga, kye kiri nti mu by’obunnabbi bafaanagana nnyo. Yokaana akigamba bw’ati.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Ne basinza ejjoka eryaawa ensolo amaanyi; ne basinza ensolo, nga bagamba nti, Ani afaanana ensolo? ani ayinza okulwana nayo? Okubikkulirwa 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Okusinza ejjoka eddene kwe kusinza ensolo, kubanga byombi biyimirira eddiini y’obupagani. Nga Yokaana bwe yakola, Danyeri akozeesa “ennyanga entono” mu kitabo kya Danyeri essuula munaana, ennyiriri mwenda okutuuka ku kkumi n’abiri, okuyimirira Loma ey’obupagani n’ey’obupapa, newankubadde nga asosola bulungi wakati wazo ng’alaga ennyanga entono ey’a Loma ey’obupagani mu ngeri ey’obusajja, ate ey’a Loma ey’obupapa mu ngeri ey’obukazi. Mu ssuula omusanvu Danyeri alaga Loma ey’obupagani nga “ey’enjawulo” okuva ku bwakabaka ebyagibanjirira, era Danyeri ate alaga nti Loma ey’obupapa nayo yali “ey’enjawulo.” Loma, oba ey’obupagani oba ey’obupapa, ya njawulo. Akabonero ak’obusajja aka Loma akakiikirira Loma ey’obupagani kaawagirwa Akabu ne Kerode. Bombi baali bawasa abakyala abakiikirira obupapa. Omukazi ye obuyinza bwa kkanisa, ate omusajja ye obuyinza bwa gavumenti; kale mu mutendera ogw’obunnabbi, bwe Kigambo kya Katonda bwe kyogera ku musajja n’omukazi okufuuka omu, kikakasa obutuufu nti Loma ey’obupagani ne Loma ey’obupapa bifaanagana nnyo mu ngeri y’obunnabbi, kubanga be omubiri gumu.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Enkolagana ya Bufalansa n’Obupapa mu 1798 efaananyiriza enkolagana ya Amerika n’Obupapa mu kiseera bassekabaka kkumi lwe banaayokya Loma n’omuliro ne balirya ennyama yaayo.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Era ennyanga kkumi ze walabye ku nsolo, ezo zijja okukyawa omukyala omwenzi, ne zimuleka nga taliiko kantu era nga ali bwereere, ne zirya omubiri gwe, ne zimwokya n'omuliro. Okubikkulirwa 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Enkolagana ya Falaansi n’Obwa Papa bwe yateeka Obwa Papa mu buyinza mu mwaka gwa 538, y’ekifaananyi ky’omulimu gw’Amerika ogw’okuwonya ekiwundu eky’okufa eky’Obwa Papa ku tteeka lya Ssande erigenda okujja amangu.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Ne ndaba ekisolo ekirala nga kivudde mu nsi; ne kirina empondo bbiri ng’eza mwana gw’endiga, ne kyogera ng’omusota omunene. Era akozesa obuyinza bwonna obw’ekisolo ekyasooka mu maaso ge, era aleetera ensi n’abo abituulamu okusinza ekisolo ekyasooka, ekyalina ekiwundu eky’okufa ne kyawona. Era akola eby’amagero ebikulu, okutuusa n’okuleeta omuliro okugwa okuva mu ggulu ku nsi mu maaso g’abantu; era alimba abo abatuula ku nsi olw’eby’amagero ebyo bye yali n’obuyinza okukola mu maaso g’ekisolo; ng’agamba abo abatuula ku nsi okukola ekifaananyi ky’ekisolo ekyafuna ekiwundu olw’ekitala, ne kyawona. Okubikkulirwa 13:11-14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Ekiseera eky’ekkomerero” mu 1798, nga kituukiriza olunyiriri amakumi ana, kiraga nti ekifo kya kabaka ow’eby’omwoyo ow’amambuka kyasikibwa kabaka ow’eby’omwoyo ow’amaserengeta. Ebyafaayo eby’obunnabbi ebyo bye bikwata ku ekkomerero ly’emyaka 1260 egy’obufuzi bwa Paapa, n’olwekyo obubonero bw’obunnabbi obw’omu ntandikwa y’ebyafaayo ebyo bulabikira ku nkomerero. Mu 538 obwakabaka okw’okuna mu bunnabbi bwa Bayibuli bwawaayo ekifo eri obwakabaka okw’okutaano mu bunnabbi bwa Bayibuli, era mu 1798 obwakabaka okw’okutaano mu bunnabbi bwa Bayibuli bwawaayo ekifo eri obwakabaka okw’omukaaga mu bunnabbi bwa Bayibuli.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 era kabonero ak'ekkubo ak'omu wakati mu kikolimo kya "emirundi musanvu" ekiri mu Leevitiko omutwe ogw'amakumi abiri mu mukaaga, ekyaweereddwa ku Bwakabaka obw'obukiikaddyo bwa Isirayiri, ekyatandikira mu 723 BC, Asiriya bwe yatwala Efulayimu mu bunyage. N'olwekyo, 1798 erina si obubonero obw'obunnabbi bwa 538 byokka, wabula n'obwa 723 BC. Mu 723 BC ebika kkumi bya Isirayiri byali biwangulwa Asiriya, era oluvannyuma lw'emyaka 1260, mu 538, Loma ey'Abapagani yali ewangulwa Loma ey'Abapapa, naye nayo ne yawangulwa Bufalansa mu 1798 ku nkomerero y' "emirundi musanvu."

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

Mu mwaka gwa 1798, Bufalansa, kabaka w’amaserengeta, yaggya obwakapapa ku entebe ey’obwakabaka. Mu mwaka gwa 538, Bufalansa, ng’akabonero akasinga obukulu ak’okumenyeka kwa Roma ey’obupagani mu bwakabaka kkumi, yateeka obwakapapa ku entebe ey’obwakabaka. Mu kiseera ky’etteeka lya Sande Amerika eriddamu omulimu Bufalansa gwe yakola mu 538, era bwe abakabaka kkumi banaayokya obwakapapa n’omuliro ne balya ennyama y’obwakapapa, Amerika eriddamu omulimu Bufalansa gwe yakola mu 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Omusango gwa "emirundi musanvu" eri obwakabaka obw’obukiikakkono n’obw’amaserengeta bwa Isirayiri kwaletebwa obwakabaka obwaava mu bukiikakkono.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayiri ye ndiga esaasaanyiziddwa; empologoma zimugobye: asooka kabaka w’e Bwasuli yamulya; oluvannyuma ono Nebukadduneeza kabaka w’e Babulooni yamumenya amagumba ge. Yeremiya 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Asuliya yava mu bukiikakkono n’awangula ebika kkumi mu 723 BC, era Babulooni n’etwala Yuda mu buwaŋŋanguse mu 677 BC. Newaakubadde Isirayiri yali obwakabaka obw’omu bukiikakkono bw’oguyereranya ne Yuda, kyokka obwakabaka byombi byawangulwa abalabe abava mu bukiikakkono; bityo, bwe tubitunuulira okusinziira ku mulabe eyabatwala mu buwaŋŋanguse, Isirayiri ne Yuda byafuuka ng’obwakabaka obw’omu bukiikaddyo. 723 BC kiyimirira kabaka ow’obukiikakkono ng’awangula obwakabaka obw’ebitundu kkumi obw’omu bukiikaddyo. 538 kiyimirira okukyuka okuva mu bupagani okugenda mu bwa Paapa, era kiyimirira obwakabaka obw’omu bukiikakkono ng’awangula obwakabaka obw’ebitundu kkumi. 1798 kiyimirira kabaka ow’obukiikakkono ng’awangulwa kabaka ow’obukiikaddyo akiimirira obwakabaka obw’ebitundu kkumi.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Era mu ssaawa eyo yennyini waaliwo okukankana kw’ensi okunene, era ekitundu eky’ekkumi eky’ekibuga ne kigwa; era mu kukankana okwo abantu enkumi musanvu ne battibwa; n’abasigaddewo ne batya nnyo, ne bawa Katonda ow’eggulu ekitiibwa. Okubikkulirwa 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Ekiseera eky’enkyukakyuka ekikwatagana ne 538, lwe Roma yawanduka okuva mu busamize n’efuuka ey’obwa Papa, kye kimu n’enkyukakyuka eri mu Danyeri essuula munaana okuva ku ky’ekika ky’obulenzi okudda ku ky’ekika ky’obuwala, ekiraga mu kifaananyi okuva ku byobufuzi bya ggwanga okugenda ku by’obukulembeze bw’ekkanisa. Obunnabbi bwa “emirundi musanvu” bulina omukono gw’“amazima”, kubanga ennukuta eyasooka (723 BC) efaananyiriza ennukuta ey’amakumi abiri mu bbiri era ey’enkomerero mu nnukuta z’Olwebbulaniya (1798), ate ennukuta ey’ekkumi na ssatu ey’omumakkati emiraga obujeemu (538). Danyeri alaga nti “okusobya” okukiikirizibwa mu bigambo “okusobya okuleeta okuzikirira” kwali okwegatta kw’ekkanisa ne gavumenti, ekkanisa nga y’efuga enkolagana eyo. Okusobya okwo kumanyiriza 538, ekiri wakati era mu kifaananyi ng’ennukuta ey’ekkumi na ssatu mu bubonero obukulu busatu mu kiseera ky’“emirundi musanvu” ekiri eri ebika kkumi eby’omumambuka bya Isirayiri.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

Mu 1798, "ekiseera eky'enkomerero", nga bwe kyogerwa mu lunnyiriri amakumi ana olw'essuula kkumi n'emu eya Danyeri, Bufalansa eyatakkiriza nti waliwo Katonda, kabaka w'Obukiikadde, yateekera Obwa Papa, kabaka w'Obukiikakkono, ekiwundu eky'okufa. Mu 1989 Obwa Papa ne bwezza ku kabaka w'Obukiikadde atakkiriza nti waliwo Katonda, eyali mu kiseera ekyo afuuse Soviet Union. Okwezza okwo kwaliimu endagaano ey'ekyama wakati wa United States ne Vatikaani. Okusangulwa kwa Soviet Union mu 1989 kuggalawo obubaka obw'obunnabbi obuwandiikiddwa mu lunnyiriri amakumi ana, era olunnyiriri oluddako, olwa amakumi ana mu gumu, luyimirira etteeka lya Ssande mu United States. Noolwekyo, okuva ku kugwa kwa Soviet Union mu 1989 okutuuka ku tteeka lya Ssande ery'omu lunnyiriri oluddako, tubadde tubeera mu byafaayo ebikwekeddwa eby'olunnyiriri amakumi ana.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Olunyiriri lw’amakumi ana lutandika nga limanyisa kabaka w’omumaserengeta ne kabaka w’obukiikakkono mu 1798, ate ne mu 1989 kabaka w’omumaserengeta ne kabaka w’obukiikakkono, wamu n’amaanyi ag’okusatu agakiikirirwa amagaali g’entalo, ebyombo n’abajaasi abali ku mbalaasi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ate mu biro eby’enkomerero kabaka w’obukiikaddyo alimusindika ku ye; naye kabaka w’obukiikakkono alijja ku ye ng’omuyaga oguzinga, n’amagaali ag’eggye, n’abeebagala embalaasi, era n’ebyombo bingi; era aliyyingira mu nsi nnyingi, alibuna n’ayita. Danyeri 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

Mu ‘nkomerero y’ekiseera’ mu 1798 omuduumizi w’amagye wa Napoleon yayingira mu Vatican n’atwala papa n’amuggalira mu kkomera. Mu 1989 okuwoolera ku 1798 ne kubaawo. Waliwo enkyukakyuka z’obunnabbi ezaaliwo mu byafaayo wakati wa 1798 ne 1989 ez’ekikulu okutegeera. Ubufaransa obutakkiriza Katonda, kabaka w’amaserengeta mu kiseera kya 1798, ye kabaka w’amaserengeta ow’omwoyo owasooka, era Russia ya Putin eteekeddwa okuba ey’enkomerero. Ubufaransa bumanyiddwa mu Kubikkulirwa omutwe ogw’ekkumi n’ogumu, era Sister White abulambulula mu butongole ng’Ubufaransa obutakkiriza Katonda. Omu ku bubonero bubiri obulambulula Ubufaransa mu mutwe ogw’ekkumi n’ogumu ye Misiri, gye Sister White alambulula ng’akabonero k’okutakkiriza Katonda. Mu mutwe ogwo ekisolo ekivayo mu kinnya ekitaliiko nkomerero kyali okutakkiriza Katonda okwayingira mu byafaayo mu kiseera ekyo.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Obutakkiriza mu Katonda bwayingira mu byafaayo nga butandikira mu Bufalansa mu 1798, era okutuuka mu 1989, Sovyeti Yuniyoni ye y’afuuka kabaka ow’eby’omwoyo w’obutakkiriza mu Katonda. Okuggibwawo kwa Sovyeti Yuniyoni mu 1989, ng’okutuukiriza omukago ogw’ekyama wakati wa Popu Yokaana Pawulo II ne Ronald Reagan, kwali kufaananyiziddwa dda mu olunyiriri olw’ekkumi olw’Essuula ey’ekkumi n’emu mu kitabo kya Danyeri; era n’omujulizi ow’okubiri ogukakasa olunyiriri olw’ekkumi asangibwa mu kyawandiikibwa kya Isaaya ekikwata ku bikolimo bibiri eby’emyaka 2,520 eri obwakabaka bw’Isirayiri obw’emambuka n’obw’amaserengeta, nga bwe byateekebwawo mu masuula 7 okutuuka ku 11.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Omwaka gwa 1989, n’olwekyo, gufuuka ensonga ey’okukwatirako mu kunyulula ebyama eby’obunnabbi eby’ennaku ez’enkomerero. Mu kiseera ekyo olunyiriri 40 lwasumululwa. Kati kimanyiddwa nti olunyiriri 40 lutandikira mu 1798 era luggwa ku tteeka lya Sande erimwogeddwako mu olunyiriri 41.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Mu kiseera ky’etteeka lya Ssande, Amerika ejja okwogera ng’ejjoka era ejja okukomya obufuzi bwayo ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli. Yatandika ebbanga ly’obufuzi bwayo mu 1798, ng’obwakabaka obw’okutaano bwe bwafuna ekiwundu ekitta. Mu 1798 Amerika yayisa amateeka agayitibwa Alien and Sedition Acts, bwe bityo ne gafaananiriza okukoma kw’obwakabaka obw’omukaaga nga bwali mu ntandikwa yaabwo ddala. Olunyiriri amakumi ana, noolwekyo, lwe ebyafaayo bya Amerika ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 ye nnukuta esooka mu nnukuta z’Olwebbulaniya, etteeka lya Ssande lye nnukuta ey’amakumi abiri mu bbiri era eyasembayo mu nnukuta z’Olwebbulaniya, ate 1989 kye kabonero ak’omu makkati akayimirira obujeemu obufananyirizibwa n’omuwendo kkumi n’asatu n’ennukuta ey’ekkumi n’asatu mu nnukuta z’Olwebbulaniya. 1989 kiyimirira obujeemu bw’endagaano ya Reagan ey’ekyama n’Anti-Kristo ow’obunnabbi bwa Baibuli. 1989 yaleeta omusooka ku ba Pulezidenti munaana abaasembayo abafugira mu kiseera ky’obujeemu eri Ssemateeka obweyongera okukula. 1989 yatandika enkola y’okukezesa mu Abadiventisti b’Olunaku olw’Omusanvu eyateekebwawo okutondawo ebika bibiri by’abasinza. Abeesigwa batono, abatali beesigwa bangi. 1989 kiyimirira akabonero ak’omu makkati k’olunyiriri olw’amakumi ana, era kiyimirira obujeemu obufananyirizibwa n’ennukuta ey’ekkumi n’asatu. Olunyiriri olw’amakumi ana lulina omukono gwa “mazima.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Olunyiriri lw’amakumi ana lulina bakabaka b’obukiikakkono n’obukiikaddyo ab’enjawulo mu byafaayo eby’omu nkomerero y’olunyiriri. Era mulimu ne United States, ng’okusinziira ku Yokaana, ye nnabbi w’obulimba akolagana n’ekiyoka ekinene n’ensolo okutwala ensi e Amagedoni. Kabaka w’obukiikaddyo mu lunyiriri lw’amakumi ana ye ekiyoka ekinene, ate kabaka w’obukiikakkono ye nsolo; amagaali ag’olutalo, ebyombo n’abavuzi b’embalaasi be nnabbi w’obulimba. Okutuukirizibwa kw’olunyiriri lw’amakumi ana mu 1989 kifuuka ensonga y’obunnabbi ey’amaanyi ennyo ey’okuyamba okutegeera olunnyiriri 11 okutuuka ku 15. Bw’oba si mu mazima ku 1989, tosobola mu ngeri ey’amagezi okuba mu mazima ku byafaayo bye tulimu leero.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Okuva mu 1989 okutuuka ku etteeka ery'olunaku lwa Sande, entalo essatu ez'okulwanirwa ku lw'obwa Papa ziragiddwa mu nnyiriri kkumi okutuuka ku kkumi na ttaano. Ennyiriri zino zirina okwebalirirwa nga ebyafaayo ebigenderera awamu nga bimu, kubanga "Antiochus Magnus" y'omu omu asangibwa mu ntalo essatu eziragiddwa mu kutuukirizibwa okw'ebyafaayo kw'ennyiriri kkumi okutuuka ku kkumi na ttaano.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Entalo essatu zino zonna zifuuka olunyiriri lumu lw’obunnabbi, kubanga Antiochus Magnus yali mu buli emu ku ntalo zino essatu. Olunyiriri olw’ekkumi, ne Isaaya 8:8, bituwa abajulirwa babiri ku kutuukirizibwa kw’olunyiriri olw’amakumi ana mu 1989. Olunyiriri olw’amakumi ana lwe ky’okukwatirako mu olunyiriri olw’ekkumi ne mu Isaaya 8:8. “Amagaali, ebyombo n’abeebagadde embalaasi” biimirira emiriingo ebiri egy’ekisolo eky’ensi mu ensuula kkumi na ssatu ey’Okubikkulirwa. Ku nkomerero, United States bw’eyogera ng’ “dragon”, emiriingo egyo ebiri tebiriba Republicanism na Protestantism. Mu kiseera ekyo, abo abayitibwa Abaprotestanti bajja okwegatta n’Obukatoliki, era Constitutional Republic ejja okukyusibwa n’efuuke obufuzi bwa dikiteta. Mu kiseera ekyo, emiriingo ebiri egy’ekisolo eky’ensi gijja kuba amaanyi g’eby’enfuna n’amaanyi g’amagye. Mu ensuula kkumi na ssatu ey’Okubikkulirwa, United States ewaliriza ensi okukkiriza akabonero k’ekisolo okusobola okugula n’okutunda, era n’ekyokutiisa eky’okufa. Emiriingo egyo ebiri bye “ebyombo” bya Danyeri ebimeerereza amaanyi g’eby’enfuna, era bye “abeebagadde embalaasi n’amagaali” ebimeerereza amaanyi g’amagye.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 ekakasa nti, bwe tuteeka mu nkola okutuukirizibwa okw’ebyafaayo kw’entalo eza Raphia ne Panium mu bitundu kkumi n’emu okutuuka ku kkumi n’ettaano, kiteekwa okukozesebwa enkola y’obunnabbi eyo gimu eyakozesebwa okutegeera 1989 n’okugwaawo kwa Soviet Union, kubanga Antiochus Magnus yali mu ntalo zonna ssatu eziragiddwa mu bitundu kkumi okutuuka ku kkumi n’ettaano. Antiochus ayimirira amaanyi g’amaggaali g’amagye, ebyombo n’abalwanyi ab’oku mbalaasi, amaanyi ago mu 1989 gaayimiriribwa Ronald Reagan, ow’olubereberye ku bapulezidenti munaana; eyasembayo ku bo era ye omukaaga, era kaakano ali ow’omunaana ey’ava mu basanvu.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Okusinziira ku Isaaya 23, obuyinza bwa Papa, (omukazi omwenzi akola obwenzi n’abakabaka b’ensi), yandibadde ekyekweka mu mulembe gw’obufuzi bwa United States ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Mu 1989, United States, eyali eragiddwa ng’ekifaananyi kya Antiochus Magnus, yali obuyinza obukolerera ku lw’obufuzi bwa Papa mu lutalo lwabwo okulwanyisa ekisolo ky’obutakkiriza nti waliwo Katonda ekyawa obufuzi bwa Papa ekiwundu eky’okufa mu 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Entalo ssatu ez’olunyiriri 10 okutuuka ku 15 ziraga entalo wakati wa kabaka w’amambuka, nga mu kyama ye mukazi malaya owa Ttuulo, era ng’akozesa obuyinza bw’ayitira mu abo abamuyimirira mu kifo kye ng’asemberera okuzzaawo obuyinza bwe n’okuwangula kabaka w’obutakkiriza mu Katonda—kabaka w’amaserengeta. Okutuukirizibwa okw’ebyafaayo kw’entalo ssatu ez’olunyiriri 10 okutuuka ku 15 kutuyigiriza nti mu ntalo eyasooka n’eyasembayo Antiochus Magnus yawangula, naye ey’omu wakati yawangulwa. Obubonero bw’obunnabbi obw’emyaka gya 1989—egya Ronald Reagan awamu ne Pope John Paul II n’okugwa kwa Soviet Union—bujja kuba n’ekifaananyi kyabyo mu ntalo eyasembayo ku zino ssatu, kubanga ebyawandiikibwa bino bibikkulibwa nga tekinnaggala kuggalibwa kw’obusaasizi. Ng’olunyiriri amakumi ana bwe lwalibikkulibwa mu 1798 era nate mu 1989, n’olunyiriri luno lubikkuliddwa ku nkomerero, nga lutandikira mu Julaayi 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Okubikkulirwa kwa Yesu Kristo kubikkulibwa mu budde butono nga tekinnaggwa ekiseera ky’ekisa, era kuweereddwamu amazima agarisinga obukulu nti Yesu ye Owasooka era Owasemba, era bwe kityo bulijjo alaga enkomerero mu ntandikwa. Eri Abadiventisiti, ekiseera ky’ekisa kiggalwawo ku tteeka lya Sande, era nga tekinnaggwa kuggala kw’ekiseera ky’ekisa, Okubikkulirwa kwa Yesu Kristo kuba kubikkuliddwa. Obubaka obukomekkerezebwa ku luggi oluggale olw’etteeka lya Sande ye bubaka bw’Okukaaba kw’ettumbi ly’ekiro, obwaaleetereza ku luggi oluggale lwa October 22, 1844 mu byafaayo by’Abamileriti. Okubikkulibwa okw’omwaka gwa 1798 mu ntandikwa y’olunyiriri amakumi ana—era nga kwe kutandika kwa Amerika okuba obwakabaka obw’omukaaga mu bubaka bw’obunnabbi bwa Baibuli—kwafaananyiriza okubikkulibwa okw’omwaka gwa 1989 wakati w’olunyiriri amakumi ana n’akatandika k’okuggwa mpola kwa Amerika. Okubikkulibwa mu 1798 okwafaananyiriza 1989 kuyimirira ng’obujulirwa obubiri eri okubikkulibwa kw’obubaka bw’Okukaaba kw’ettumbi ly’ekiro mu 2023. Olunyiriri luno, nga lulina obubonero bw’ekkubo busatu 1798, 1989 ne 2023, lilaga emirimu egy’omunda egy’okutukuza abawala kkumi era n’olunyiriri olw’ebweru olw’obwakabaka obw’omukaaga mu bubaka bw’obunnabbi bwa Baibuli.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Olutalo olulambikiddwa mu kitundu ekkumi n’emu, olwatuukirira mu Lutalo lwa Raphia Antiochus bwe yawangulwa Ptolemy, luyimirira okuwangulwa kw’obuyinza obuyimirira mu kifo kya Papa, obuli mu lutalo luno olwaliwo kakati bwa Banaazi b’e Ukraine abakwateganye n’amawanga g’Obugwanjuba bwa Bulaaya ag’okwegatta kw’ensi yonna agali mu EU ne NATO, era nga bali mu mukono gumu n’ab’ensi yonna mu by’obufuzi n’eby’enfuna ab’Obumu bw’Amawanga ggonna. Obanga Antiochus Magnus yali mu entalo ssatu zonna era ng’ayimirira obuyinza obuyimirira mu kifo kya Papa okulwana ne kabaka w’amaserengeta, kisoboka kitya okuba nti kyali Amerika mu 1989, oluvannyuma ne kiba Ab’e Ukraine nga bwe kiragibwa mu Lutalo lwa Raphia, ate ne kiba Amerika nate mu Lutalo lwa Panium? Ekitundu ekkumi kye kisumuluzo ku bitundu okuva ku kkumi n’emu okutuuka ku kkumi n’ettano, kubanga okutuukirira kwakyo mu 1989 kuwa ekyokulabirako ku biranga eby’obunnabbi eby’entalo esooka ku ssatu ez’okukozesa abayimirira mu kifo. Ensonga ki ey’obunnabbi ewa obukakafu okutegeera Antiochus ng’obuyinza obuyimirira mu kifo kya Papa, ng’ate tetuteekawo Amerika ku buli mu ntalo ssatu ezo?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

Mu byafaayo by’olutalo lwa Yukureini, ebyafaananyiziddwa n’Olutalo lwa Raphia, Amerika yakozesa Banaazi ba Yukureini ng’obuyinza obubakolerera mu kifo kyabwe, mu byafaayo bennyini mwe baforomera ekifaananyi ky’obuyinza bw’obwapapa, obwo obukozesa bulijjo era bwayokka amaanyi agakola mu kifo kyabwo okukola emirimu egitaliimu butuukirivu.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Okuddamu ekibuuzo ky’obuyinza obukolera mu kifo ky’abalala mu nnyiriri ez’ekkumi okutuuka ku kkumi n’ettaano kulimu okunoonyereza okw’obunnabbi ku nfaanana za Antiokosi ng’ekifaananyi. Entalo za Diadochi zaali entalo eziwera okuva mu 323-281 BC wakati wa Diadochi (mu Luyonaani kitegeeza ‘abasikira’), abaduumizi n’abasikira ba Alekisanda Omukulu, abaawalwanira okufuga obwakabaka bwe obunene oluvannyuma lw’okufa kwe mu 323 BC. Antiokosi eyasooka yali Antiokosi I Soter, mutabani wa Seleukosi I Nicator, omu ku Diadochi (abasikira) ba Alekisanda Omukulu, eyatandikawo Obwakabaka bwa Seleukidi.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Erinnya Antiochus liyinza okutegeerekebwa nga litegeeza oyo ayimirira mu kifo ky’omulala olw’okumuwagira. Antiochus kye kifaananyi kya Loma, era Loma ey’obwa Papa ye Antikristo, ng’erina obubonero obufaanagana n’obwa Antiochus. Nga linnya, Antiochus lyayimirira omwana w’eyatandikawo Obwakabaka bwa Seleucid; mu ngeri eyo, Antiochus yayimirira mu kifo kya kitaawe, nga mumiririzi we. Mukyala White alaga nti Setaani ne Papa bombi be Antikristo, era ategeeza nti Papa ye mumiririzi wa Setaani wano ku nsi. Erinnya lino lyafuuka ery’amaanyi mu kika ky’abafuzi mu Obwakabaka bwa Seleucid, mu kitundu olw’okukwatagana ne Antiochus I Soter n’ekibuga Antiyokiya, ekyatuumibwa erinnya lya Antiochus ku lwa kitaawe oba omwana wa Seleucus I. Papa ye mumiririzi wa Setaani, era mu bwa kifaananyi erinnya Antiochus liyimirira omumiririzi wa kitaawe, eyatandikawo obwakabaka obw’amambuka n’ateeka ekibuga ekikulu kyabwo e Babulooni.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Oluvannyuma lw’okufa kwa Alekisanda Omukulu mu 323 BC, obwakabaka bwe bwayawukamu ne bugabanyizibwa mu Diadochi (abasikira). Mu Kugabanya kwa Babulooni (323 BC), Seleucus yasooka kuteekebwa ng’omuduumizi w’eggye ly’embalaasi erya Companion (ekifo eky’ekitiibwa mu byaamaggye) wansi wa Perdiccas, omufuga ow’akaseera w’obwakabaka bwa Alekisanda. Mu 321 BC, Seleucus yateekebwa nga satrap (omugavana) wa Babulooniya mu Kugabanya kwa Triparadisus, oluvannyuma lw’okufa kwa Perdiccas n’okuteeseganya okweyongera mu Diadochi. Mu 316 BC, Antigonus I Monophthalmus, omulala ku Diadochi, yawaliriza Seleucus adduke okuva e Babulooni olw’okweyongera kw’obuyinza bwa Antigonus. Seleucus yanonya obubudamu eri Ptolemy I Soter e Misiri. Mu 312 BC, Seleucus yadayo e Babulooni n’eggye entono eryaweebwa Ptolemy. Yawangula amagye ga Antigonus n’addira nate Babulooni, ekyo ne kifuula entandikwa y’essinziro ly’obuyinza bwe. Ekyo emirundi mingi kitwalibwa ng’entandikwa y’Obwakabaka bwa Seleucid, era 312 BC ebalibwa ng’entandikwa y’omulembe gwa Seleucid mu byafaayo.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Erinnya Seluecus livudde mu lulimi lw’Abayonaani era lijja okuva ku mizi gy’ekigambo “selas” (σέλας), nga litegeeza “ekitangaala,” “okumasamasa,” oba “olimi lw’omuliro.” Erinnya lino lilaga obutangaavu oba okutangaaza, ekifaanana bulungi omuntu omukulu era amanyikiddwa nnyo nga Seleucus I Nicator, eyatandikawo Obwakabaka bwa Seleucid era ayimirira nga ekyokulabirako kya kitaawe eyali omutwala w’ekitangaala mu ggulu.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> Okukuuma obugagga n’ettendo eby’ensi, ekkanisa yaatwalibwa okunoonya ekisa n’obuwagizi okuva eri abakungu ab’ensi; era, nga bwe yagaanye Kristo mu ngeri eyo, n’esendasendebwa okuwaayo obwesigwa eri akiikirira Setaani—omulabirizi w’e Ruumi.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiochus Magnus ayimirira omusigire w’obuyinza bwa Papa, nga Papa bw’ayimirira omusigire wa Setaani. Okufaananiza kwa Antiochus kukkiriza okubaawo abasigire b’obuyinza ab’enjawulo, nga bwe waliwo ba Papa bangi. Reagan yali omusigire wa 1989, Yukureini n’efuuka omusigire wa Amerika mu 2014 era Trump ye musigire mu Lutalo lwa Panium. Reagan yali asooka, Trump ye asembayo era Zelenskyy ye obujeemu obuli wakati.

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