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# The Book of Daniel - Number One-Hundred and Forty-One

Ekitabo kya Danyeri - Ennamba kikumi n’amakumi ana mu emu

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Okuvumbula omugaso ogw'obunnabbi ogw'okuddayo kw'obwa Paapa n'ogwa Pulezidenti ow'omunaana

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Kakati tukebera obulungi ennyo obubonero bw’obunnabbi obuli mu byafaayo aw’Obupapa bukomawo ku ntebe y’ensi nga omutwe ogw’omunaana, oguva mu mitwe musanvu. Tukikola bwe tutyo, okusobola okulambulula n’obwegendereza obubonero bw’obunnabbi obuli mu byafaayo, lwe Pulezidenti ow’omunaana, oyo ava mu ba Pulezidenti musanvu, anaatuukiriza okutondebwa kw’ekifaananyi ky’ekisolo ky’Obupapa. Twatandikidde ku Lusozi Kalumeeri n’olunaku lw’amazaalibwa ga Kerode. Ebifaananyi ebitukuvu byombi biraga etteeka lya Sande erijja mu bbanga ttono mu Amerika, era kino kiragiddwa ne mu kitabo kya Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’amakumi ana mu emu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Mu olunyiriri, kabaka ow’enfeke owa bukiikakkono ayingira mu nsi ey’ekitiibwa. Ensi ey’ekitiibwa mu byafaayo bya Isirayiri ey’edda yali ensi ya Yuda, era yafaananyizibwanga ng’ensi efuluma amata n’enjuki, era olw’ensonga eyo, wamu n’ebirala, yali ey’ekitiibwa. Yali ey’ekitiibwa kubanga Kristo yalondera ekibuga kyayo ekikulu Yerusaalemi okubeera ekifo kya yeekaalu ye, era ekibuga kwe yalonda okuteeka erinnya lye.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Okuva ku lunaku lwe nnaggya abantu bange mu nsi ya Misiri, saalonda kibuga na kimu mu bika byonna bya Isirayiri okuzimbirwamu ennyumba, erinnya lyange libeewo omwo; so saalonda muntu yenna okuba afuga abantu bange Isirayiri: naye nnalonda Yerusaalemi, erinnya lyange libeewo omwo; era nnalondawo Dawudi okuba omufuzi ku bantu bange Isirayiri. 2 Ebyafaayo 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ettaka lya Yuda ery’omubiri lyali ettaka ery’ekitiibwa eri Isirayiri ey’edda ey’omubiri, era Amerika ye ttaka lya Yuda ery’eby’omwoyo, ettaka ery’ekitiibwa eri Isirayiri ey’eby’omwoyo ey’omu kiseera kino.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> Bwe kinaaba nti ettaka Mukama lye yawa abantu be okubeeramu ekifo ky’obuddukirwamu, balyoke bamusinze ng’omutima gwabwe bwe gubalagira, ettaka eryo, okumala emyaka mingi nga ligubiriddwa engabo y’Obuyinza bwonna, ettaka Katonda lye yalisaasira n’alifuula ekiterekero ky’eddiini entuufu ya Kristo, bwe linaaba, okuyita mu b’ateesa amateeka, ligaanira ddala emisingi gy’ObuProtestanti era liwagira obujeemu obwa Bukatuliki bwa Loma mu kutimpula amateeka ga Katonda, kyo kye kiseera omulimu ogw’enkomerero ogw’omuntu w’ekibi okulabisibwa. Signs of the Times, 12 Juni 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Oluvannyuma lwa kabaka ow’Amambuka ow’obulimba okuwangula kabaka ow’Amaserengeta (Obumu bwa Sovyeti obw’edda), mu olunyiriri amakumi ana, mu 1989, n’alyoka awangula ettaka ery’ekitiibwa (Amerika). Mu olunyiriri amakumi ana mu emu ekigambo "countries" kyongerwamu, era tekituufu bulungi, kubanga mu kiseera ky’etteeka lya Sande, "abangi" abagwawo bali mu kibinja ky’abantu abaali bamanyi enjawulo wakati w’Ssabbiiti y’olunaku olw’omusanvu n’olunaku lw’enjuba, nga etteeka lya Sande tennajja.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Okukyusibwa kwa Ssabbiiti kwe kabonero k’obuyinza bw’ekkanisa ey’e Roma. Abo, abategeera ebisaba by’ekiragiro eky’okuna, ne balonda okukuuma Ssabbiiti ey’obulimba mu kifo ky’eyo ey’amazima, babeera nga bagondera obuyinza obwo bwokka obulagira ekyo. Akabonero k’ensolo ye Ssabbiiti ey’obwapapa, eyakkiriziddwa ensi mu kifo ky’olunaku Katonda lwe yalonda.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Naye ekiseera eky’okufuna akabonero k’ekisolo, nga bwe kyalangirirwa mu bubaka bw’obunnabbi, tekinnatuuka. Ekiseera eky’okukezebwa tekinnatuuka. Waliwo Abakristaayo ab’amazima mu buli kkanisa, nga n’Ekkanisa Katolika ey’e Roma terirekeddwawo. Tewali asalirwa musango okutuusa nga afunye omusana era alabye obuvunaanyizibwa obuli mu kiragiro eky’okuna. Naye bwe walivayo ekiragiro ekisindika okugondera Sabiiti ey’obulimba, era bwe waakubaawo okukaaba okunene kw’omulayika ow’okusatu okulabula abantu obutasinza ekisolo n’ekifaananyi kyakyo, olwo enjawukana wakati w’obulimba n’amazima erijja okweyoleka bulungi. Ate olwo abo abakyeyongera mu kumenya etteeka balikufuna akabonero k’ekisolo ku malubaawo gaabwe oba ku ngalo zaabwe.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Mu ntambuka ez’amangu tusemberera ekiseera kino. Amakkanisa g’Abaprotestanti bwe bagatta wamu n’obuyinza bw’ensi okuwagira eddiini enkyamu, olw’okugirwanyisa bajjajja baabwe ne bayitamu okubonyaabonyezebwa okukambwe ennyo, olwo Ssabbiiti ya Papa eneewalirizibwa kkanisa ne gavumenti nga bagasse wamu obuyinza bwabwe. Waakubaawo kuwuguka okw’eggwanga, okunaakomekkera kyokka mu kuzikirira kw’eggwanga. Bible Training School, Febwali 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Ekibiina ky’“abangi” abagwibwawo ku tteeka erya Ssande erijja mangu, be abo abaliba n’obuvunaanyizibwa eri ekitangaala kya Ssabbiiti, ekitangaala ekiweebwa olw’ekiseera ekyo, ekiba ekitundu eky’okukyuka era ekyeyongobera ekikulu mu byafaayo by’ekkanisa n’amawanga byombi. Ekibiina ekyo kye kkanisa ya Laodicean Adventism, erituuse ku nkomerero y’okutambulira mu ddungu ly’obujeemu. Eyo mwe basuulibwa mu kamwa ka Mukama emirembe gyonna. Laodicean Adventism be abo abaayitibwa mu kitangaala ky’omalayika ow’okusatu, oba ku Kadesh eyasooka mu byafaayo bya 1844 okutuuka mu 1863, oba ku Kadesh ey’okubiri mu byafaayo bya 2001 okutuuka ku tteeka erya Ssande.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Atyo n’amugamba nti, Munno, oyingidde otya wano nga tolina olugoye lw’embaga? N’asisitirira. Awo kabaka n’agamba abaddu be nti, Mumusibe ku mikono ne ku bigere, mumutwale, mumusuule mu kizikiza eky’ebweru; eyo we waliba okukaaba n’okukunya amannyo. Kubanga abayitiddwa bangi, naye abalondebwa batono. Matayo 22:12-14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Eddoboozi ly’omulayoika ow’okusatu, oba mu 1844 oba mu 2001, lyali okuyita mu mbaga y’obugole. “Abangi” abawangulibwa ku tteeka lya Sande, be “abangi” abaagaana ekyambalo ky’embaga y’obugole eky’obutuukirivu bwa Kristo, mu kifo ky’ekkyo ne bafuuka ekitundu ky’embaga y’obugole ya bassekabaka kkumi n’omukyala mulaya wa Loma. Ku mbaga eyo, omuntu asobola okukuuma ebyambalo bye ye, kubanga byonna bye beetaaga okuggibwako ensonyi kwe okuyitibwa mu linnya ery’ekika ly’omukyala mulaya afuuga bassekabaka kkumi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Era ku lunaku olwo abakazi musanvu balikwatikira ku musajja omu, nga bagamba nti, Tulya emmere yaffe, era twambala ebyambalo byaffe; naye otutuumibwe mu erinnya lyo, okutuggyaako ensonyi zaffe. Isaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Baalemwa ekigezo eky’emmere ekisooka, kubanga baasankha okulia omugaati gwaabwe, mu kifo ky’omugaati ogw’eggulu. Baalemwa ekigezo eky’okubiri, mwe baalina okutukuza Katonda nga balaga empisa ze, naye baasankha okwambala engoye zaabwe. Baalemwa ekigezo ekisatu ekiraga ddala, kubanga baalabisa erinnya (empisa) ly’ensolo, kubanga baasankha okugaanira erinnya (empisa) lya Kristo. Ekigendererwa kye Nimurodi yazimbira ekibuga (gavumenti) n’omunara (ekkanisa), mu kwogerwako okwasooka ku Babulooni, kyali okweefunira erinnya.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ne bagamba nti, Mujje, tuzimbe ekibuga n’omunara, ogw’omutwe gwagwo gutuuke mu ggulu; era twekolere erinnya, tuleme okusaasaanyizibwa ku maaso g’ensi yonna. Olubereberye 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Erinnya liri ng’akabonero ak’ekikula, ate ekikula eky’obunnabbi ky’ensolo ey’omunaana, ey’omu musanvu, kye kikula eky’obubili eky’okutaba wamu Ekkanisa (omunara) ne Gavumenti (ekibuga). Mu kizibu eky’ennaku ez’enkomerero abantu banaayawukamu mu bibinja bibiri.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> Waliwo ebika bibiri byokka. Buli kibinja kikubiddwako obubonero obukakafu: oba akabonero aka Katonda omulamu, oba akabonero k’ensolo oba ekifaananyi kyayo. Buli mutabani n’omuwala wa Adamu yeerondamu Kristo oba Balaba okuba omuduumizi we. Era bonna abeesimba ku ludda lw’abatali beesigwa bayimiridde wansi wa bbendera eddugavu ya Ssetaani, era basimbibwako omusango gw’okugaana Kristo ne bamunyooma ne bamukolako obubi. Basimbibwako omusango gw’okuwanika mu bugendererwa Mukama w’obulamu n’ekitiibwa ku musaalaba. Review and Herald, Jjanwaliyo 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Ekibinja ekimu kiriyimirira ekifaananyi ky’ensolo, ate ekibinja ekirala kiriyimirira ekifaananyi kya Kristo. Ekimu kijja kuba kiyambadde olugoye lw’embaga lwa Kristo, ate ekirala kijja kuba kiyambadde “ebyambalo byabwe.” Ekimu kijja kuba kilya emmere ey’eggulu, ate ekirala kijja kuba kilya “omugaati gwaabwe.” Ekibinja ekirya omugaati gwaabwe, ne beekuumira ebyambalo byabwe, kiyimirira “abangi” abaayitibwa eddoboozi ly’omalayika ow’okusatu, era be “bangi” abagwa mu kaseera k’etteeka lya Ssande erijja mangu. Okugezaako kwabwe okununula embeera gye baafiirako, empisa zaabwe bwe zirabika mu kiseera eky’ekizibu eky’etteeka lya Ssande, kwe kusuubira kwa bulimba nti bwe basobola okuyitibwa erinnya ly’omwenzi wa Loma, ekyo kinaabaggyako “obunyooma” bwabwe.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Mu kiseera ekyo, abatono abalondebwa bayimusibwa okubeera ng’ekibendera kya 144,000, era mu lunyiriri 41 waliwo ekibinja ekirala, abalyoka ‘basimattuka’ mu mikono gya kabaka ow’obukiika obwa kkono ow’obulimba. Ekigambo ky’Olwebbulaniya ekyavvunulwa ng’ ‘okusimattuka,’ mu lunyiriri 41, kitegeeza okusimattuka ng’omuntu anyerera, era amakulu gaakyo galaga endowooza ey’okukwata akasabbuuni mu mazzi; olw’obunyerere bw’akasabbuuni ne kanyerera ne kavuddemu mu mukono gwo. Ekintu ekikulu mu makulu g’ekigambo kino, bwe kikozesebwa mu lulimi Olwebbulaniya, kye nti kyonna ekyo ekisimattuka, mu kusooka kyali mu buyinza bw’ekyo kye kisimattukako.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Mu lunyiriri olw’amakumi ana mu emu, omukago ogw’ensatu ogw’ejjoka, ogw’ekisolo, n’ogw’ennabbi ow’obulimba gutuukiriddwa.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Abaprotestanti b’Amerika bajja kuba ab’olubereberye okugolola emikono gyabwe ne basomoka ekibawawula okukwata ku mukono gw’Obw’emizimu; bajja ne bayita ku kinnya ekinnene okukwatagana mu mikono n’obuyinza bwa Rumi; era wansi w’amaanyi g’okwegatta kuno okutatu, eggwanga lino lijja okugoberera mu bigere bya Rumi mu kulinnyirira obuyinza bw’omutima.” Empaka Enkulu, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Bwe kiba nti Obumwe bw’Amerika bugatta emikono n’Amawanga Amagatte n’Obwa Papa ku tteeka lya Sande, wabaawo ekibiina ky’abantu abaabadde mu mukono gw’Obwa Papa, ne ‘basimattuka’ okuva mu mukono gwa kabaka w’amambuka ow’eky’obulimba. Abo baali dda bakwatiddwa mu mukono gw’obuyinza bwa Papa. Abo bakiririrwa ku mbaga y’amazaalibwa g’a Kerode mu Yokaana Omubatiza, ng’ali mu makomera g’Abaloma, ng’alindirira okuttibwa oba okulokolebwa. Ekibiina ky’abantu abasimattuka obuddu bw’Obwa Papa ku tteeka lya Sande, kiragirwa ng’ebika bisatu, era bwe kityo kiraga entegeka ey’obutundu busatu egy’e Babulooni ya leero.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Mu kiseera kennyini ekyo, eddoboozi ery’okubiri ery’Okubikkulirwa essuula ey’ekkumi n’omunaana liyita abantu abo okudduka okuva mu Babulooni, baleme okwetaba mu bibonerezo bye ebigenda okutandika. Eddoboozi eryo ery’okubiri lye ddoboozi lya Kristo, naye limeerera eddoboozi ly’abo 144,000 abalangirira mu kiseera ekyo obubaka bw’omalayika ow’okusatu n’eddoboozi eddene. Bwe badduka okuva mu mukono (akabonero k’okugondera) gwa kabaka w’obukiikakkono ow’obulimba, oluvannyuma ne basanga omukono gwa kabaka w’obukiikakkono ow’amazima.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Ku Lusozi Karmeli bannabbi ba Baali baattibwa, era kubanga Baali, nga katonda w’obulimba ow’obusajja, akiikirira Gavumenti, ate bannabbi ba Ashtaroth bakiikirira Ekkanisa. Eriya n’atta bannabbi ba Baali, n’alaga enkomerero y’obwakabaka obw’omukaaga, newaakubadde nga eddiini y’Abaprotesitanti abajeemye, nga ekiikirirwa Saloomi, yali ekyakiikirirwa. Saloomi, Abaprotesitanti abajeemye, nga Saloomi, asendasenda Kerode, era basseKabaka kkumi bakkiriziganya okuyingira mu mukago gwa Ekkanisa ne Gavumenti n’omutwe ogw’omunaana, ogwava mu mitwe musanvu. Saloomi ye oyo Kerode, eyali alina obwenzi n’ab’ekika kye, gw’ayegomba mu mutima gwe.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Naye nze mbagamba mmwe nti, buli atunula ku mukazi okumwegomba, aba amukozeeko obwenzi dda mu mutima gwe. Matayo 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Obwagazi bwa Herode obw’okwegatta n’ab’olulyo obwali mu mutima gwe bwagatta omubiri gwaabwe ne gufuuka gumu mu mutima gwe, era bw’atyo n’afuuka omu ne Salome.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Kyava omusajja aleka kitaawe ne nnyina, anywegereranga mukazi we; nabo babe omubiri gumu. Olubereberye 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Mu mbaga y’amazaalibwa ga Kerode, Kerode ne Salome ne bafuuka kimu, era Kerode, gwe Akabu yali amufaananiriza, ye omutwe gw’abakabaka kkumi b’obwakabaka obwa mu bukiikakkono. Bw’anaatuuka amangu etteeka lya Ssande, obwakabaka obwe mukaaga bw’ekisolo eky’ensi bukomaawo, nga empondo eyo eyafuuka emu, eyakiikirira okugattibwa kw’empondo z’Ekkanisa ne Gavumenti (ekifaananyi ky’ekisolo), ettibwa Eliya. Awo Salome n’atongoza Kerode, n’afuuka omu naye, era n’amukakasa okuwa ekitundu eky’obwakabaka bwe (Gavumenti ey’ensi yonna) eri nnyina (Ekkanisa ey’ensi yonna). Awo Salome abeera amaze okutwala obukulembeze ku Akabu n’ebika bye kkumi, kubanga abakabaka kkumi bonna bakkiriziganya wamu.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> N’amayembe ekkumi ge walaba be bakabaka ekkumi, abatannafuna obwakabaka okutuusa kaakano; naye banaafuna obuyinza ng’abakabaka okumala essaawa emu wamu n’ensolo. Abo balina endowooza emu, era banaawa ensolo obuyinza bwabwe n’amaanyi gaabwe. Okubikkulirwa 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Ensolo gye bawa obuyinza n’amaanyi gaabwe ye nsolo omumalaaya gy’atuddeko. Ensolo ekyimirira embeera y’ekifaananyi, ekifaananyi ekyo kye okwegatta kw’Ekkanisa ne Gavumenti, nga omukazi (Ekkanisa) ye afuga enkwatagana; kubanga bufumbo bwa Laatini, mwe erinnya ery’eka liba ery’omukyala, era omukazi afuga omusajja, mu bujeemu eri enkwatagana y’obufumbo entuufu.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Eri omukazi n’agamba nti, Ndikongera nnyo ku nnaku zo n’obuzaale bwo; mu bulumi ojja kuzaalira abaana; era okwegomba kwo kunaabeera eri bba wo, naye anaakufuga. Olubereberye 3:16.

The ten kings are of one mind, and one heart.

Abakabaka kkumi balina ebirowoozo bimu n'omutima gumu.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> Okubikkulirwa 17:13-14 bigambiddwa. “Bano balina omwoyo gumu.” Walibaawo obumu obw’ensi yonna, okutuukagana okunene, omukago gw’amagye ga Setaani. “Era baligabira ensolo obuyinza bwabwe n’amaanyi gaabwe.” Mu ngeri eno weeyoleka obuyinza obutali bwenkanya era obunyigiriza obulwanyisa eddembe ery’eddiini, eddembe ly’okusinza Katonda ng’ebiragiro by’omutima bwe bimulagira, nga bwe kyeyoleka mu Obwapapa, mu biseera ebyayita bwe baabonyaabonya abo abalina obuvumu okugaana okugoberera emikolo n’emiragiro gy’eddiini ey’Oburoma.

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> Mu lutalo olugenda okutabaalibwa mu nnaku ez’enkomerero, amaanyi gonna agakyamu agaalekeraawo obwesigwa eri etteeka lya Yakuwa galigattika okulumba abantu ba Katonda. Mu lutalo luno, Ssabbiiti ey’ekiragiro eky’okuna ejja kubeera ensonga ennene ey’okukontana; kubanga mu kiragiro kya Ssabbiiti, Owaamateeka Omukulu yeeyanjula ng’Omutonzi w’eggulu n’ensi. The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Abakabaka ekkumi, omukulembeze waabwe nga ye Akabu oba Kerode, basendasendiddwa Salome, muwala wa Kerodiya. Amawanga Amagatte, agasendasendibwa Salome mu kiseera ky’etteeka erya Sande—eddiini ey’obulimba ey’ObuProtestanti obuvuddemu—era nga edda gaali obwakabaka obw’omukaaga mu obunnabbi bwa Baibuli, gafuna obufuzi ku bwakabaka bw’abakabaka ekkumi, abakabaka abo bonna ne bakkiriziganya okuwa ekitundu ekimu ku bibiri eby’obwakabaka bwabwe eri ddiini ya Katoorika. Bakola ensalawo eno mu bwakkanya, kubanga abakabaka bonna baasendasendebwa okuzina kwa Salome okw’okusendasenda. Era bakkiriziganya okussa amaanyi gaabwe agaggattiddwa wamu mu mulimu ogw’okutta abo abakiikirirwa Yokaana Omubatiza.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Ensolo (Amawanga Amagatte) efugibwa omufuzi asinga obuyinza (omuwaala wa Yezebele). Yezebele yali alagidde muwaala we okutandika obwenzi era n'okwegatta n'ab'ekika kye ne Herod n'abakabaka abalala, kubanga ye nyina w’abamalaya. Ye atambuza obumalaya bwa muwaala we. Herod, Ahab ne Amawanga Amagatte baakyamyizibwa n’anabbi w’obulimba, ye Amerika. Amerika ekoma okubeera obwakabaka obwe mukaaga bwe baattibwa bannabbi ba Baali, ate bannabbi ba Ashtaroth (Salome) amangu ddala baba obuyinza obufuga obwakabaka obw’omusanvu, nga bukoppa mu nsi yonna kye kyakakola mu Amerika.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Ekisolo kye bakabaka abali mu mukwano ne muwala w’omulaya, ate omulaya ye mukazi afuga ekisolo. Yesu ayolesa enkomerero y’ekintu ng’akozesa entandikwa yakyo. Ng’obulabirirwa bw’obwakabaka munaana obuli mu Okubikkulirwa essuula kkumi n’omusanvu bwe bwabikkula obwakabaka munaana obwa Danyeri essuula ey’okubiri, ekisolo n’omukazi atudde ku kisolo bibikkula amazima amalala g’obunnabbi, agasinziira ku kya sooka okuimira ekyasembayo.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Okubikkulirwa omutwe ogw’ekkumi n’omusanvu kwe kwogerwawo okwasembayo ku bwakabaka obuli mu bubaka bw’obunnabbi bwa Bayibuli, era n’olwekyo kitegeeza nti Danyeri omutwe ogw’okubiri, ogwo ogw’okusooka okwogerako ku bwakabaka mu bubaka bw’obunnabbi, nga bwe kyetaagisa mu nsonga z’obunnabbi, gulina nako okukiikirira obwakabaka munaana, nga ekya munaana kivudde mu musanvu. Bwe kityo, okusala omusango ku mukazi n’ensolo gy’atuddeko mu mutwe ogw’ekkumi n’omusanvu, kulina okukiikirirwa mu kusala omusango okwasooka ku mukazi omwenzi mu mwaka gwa 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Malayika yategeeza Yokaana ku ntandikwa y’omutwe ogw’ekkumi n’omusanvu nti agenda kumulaga okusala omusango ku mukazi omwenzi omukulu n’ensolo gye yeebagaddeko. Olubereberye lwe omukazi omwenzi yasalirwa omusango kumanyiddwa bulungi nga kwabadde mu 1798, lwe obwakabona bwa Papa bwafuna ekiwundu ekitta, era ekiseera eky’enkomerero ne kifika. Naye buli lwe “ekiseera eky’enkomerero” kiweebwa ekifaananyi mu byafaayo eby’obunnabbi, wabaawo ebirango bibiri eby’ekkubo ebiyimirizibwa abantu. Okuzaalibwa kwa Aaroni ne muganda we Musa kwali ekiseera eky’enkomerero mu byafaayo ebyo. Ebirango ebyo byombi byaalabirira okuzaalibwa kwa Yokaana Omubatiza, era oluvannyuma lw’emyezi mukaaga, kazini we Yesu, ne kiraga ekiseera eky’enkomerero mu byafaayo ebyo. Ku nkomerero y’obuddu obw’emyaka nsanvu, obwalabirira ekiseera eky’enkomerero mu 1798, Darius n’omwana wa muganda we Cyrus beebirango bibiri eby’ekiseera eky’enkomerero. Awamu, balabirira Reagan ne Bush ow’okusooka, mu kiseera eky’enkomerero mu 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

Mu mwaka gwa 1798, ogw’ekiseera eky’enkomerero, mwe ekitabo kya Danyeri kyaggibwako akafunga mu byafaayo bya Abamilleraiti, waalambululwa okufa okwali kutegeezebwa mu bunnabbi kw’ekitundu eky’obufuzi ky’ensolo ya Katolika. Omujenero wa Napoleon, Berthier, n’ayingira butereevu mu Vatikaani, n’akwata Ppaapa n’amusiba, era n’amalawo obuyinza bwa pulitiki bw’ensolo ya Katolika. Oluvannyuma lwa mwaka gumu, mu 1799, omukazi eyali asidde ku nsolo eyo okuyita mu bikumi by’emyaka, ng’akiikirirwa Ppaapa, yafa ng’asibiddwa. Okusalirwa omusango kw’omalaya kulimu n’okusalira omusango ku nsolo gye yakozesa okufuga amawanga. Okubikkulirwa omutwe ogw’ekkumi n’omusanvu gulaga byombi: okusalirwa omusango kw’ensolo, era n’omalaya afuga era asidde ku nsolo.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> "Ensi ejjudde embuyaga n’entalo n’obutakkanya. Naye wansi w’obukulembeze obumu—obuyinza bwa Papa—abantu banaagatta amaanyi okuwakanya Katonda okuyitira mu bajulirwa be." Obujulizi, Voliyumu 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Omutwe ogw’omunaana, ogw’omu musanvu, gwe obuyinza bwa Papa obufuga ekisolo ekirimu bakabaka kkumi abafugibwa omuwala w’omumalaya atudde ku kisolo. Ebitundu by’obwakabaka bw’omunaana, obw’omu musanvu, birina okulabikira mu Pulezidenti ow’omunaana era ow’enkomerero, ey’omu ba Pulezidenti musanvu, nga ekifaananyi ky’ekisolo kikolebwa mu United States. Okuggatta kw’empondo ez’akyamye eza Republicanism ne Protestantism kuteekwa okuba n’"omutwe" ogufuga ekifaananyi ky’ekisolo, era omufuzi oyo ajja kuba omudikiteeta asukkiridde.

We will continue this study in the next article.

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

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Oluyimba oba Zabuli ya Asafu. Ayi Katonda, tosirika; tokwata mirembe, so tobeera bummizi, ayi Katonda. Kubanga, laba, abalabe bo baleekaanira waggulu; n’abo abakukyawa basisimuse emitwe gyabwe. Bateesezza amagezi ag’ensisi ku bantu bo, ne bateesa ku abo b’oyakuumye mu kyama. Bagambye nti, Mujje, tubazikirize obutabeerenga ggwanga, erinnya lya Isirayiri litalijjukirwenga nate. Kubanga bateesezza wamu nga n’omutima gumu; bakwataganye okulwana naawe: Emisasa gya Edomu ne Abaisimaeri; gya Moabu ne Abahagari; Gebali, ne Amoni, ne Amaaleki; Abaafirisuuti wamu n’abatuula e Tuulo; era ne Asuuri yegasse nabo: bayambye abaana ba Lutti. Sela. Zabuli 83:1-8.

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