Article

# Elijah - Number Four

Eriya - Ennamba Ennya

Slavery

Obuddu

Author

Jeff Pippenger

Published

October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Obujulirwa bwa Eriya butandika bw’ategeeza nti tewalibeera mvula, wabula ku kigambo kye, okumala emyaka esatu n’ekitundu.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Eriya Omuttisubi, eyali omu ku batuuze ba Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe mbeerera mu maaso ge, tewaliba omusulo newankubadde enkuba mu myaka gino okutuusa lwe njogera. 1 Bassekabaka 17:1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

Emyaka esatu n’ekitundu egyo giyimirira ebyafaayo bya Tayatira okuva mu 538 okutuuka mu 1798. Mu 1798, ku nkomerero y’ekiseera eky’ekyeya, Eriya yayita Akabu okujja ku Musozi Kalumeeri. Obubaka bwa malayika ow’olubereberye bwategeeza essaawa y’omusango gwa Katonda nga 22 Okitobba 1844. Obubaka bwa malayika ow’olubereberye bwali ekiragiro eri Akabu okuyita Isirayiri yonna okujja ku Musozi Kalumeeri.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> Awo bwe kyatuuka, Akabu bwe yalaba Eriya, Akabu n’amugamba nti, Ggwe oli ataataaganya Isirayiri? Naye Eriya n’amuddamu nti, Si nze ataataaganya Isirayiri; naye ggwe n’ennyumba ya kitaawo, kubanga mwaleka ebiragiro bya Mukama, era ggwe ogoberedde Baali. Kale kaakano otume, okuŋŋaanye eri nze Isirayiri yenna ku Lusozi Karameli, n’abannabbi ba Baali ebikumi bina mu ataano, n’abannabbi ba Asera ebikumi bina, abalya ku mmeeza ya Yezeberi. Awo Akabu n’atuma eri abaana bonna ba Isirayiri, n’akuŋŋaanya bannabbi ku Lusozi Karameli. Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaanyeganyega okutuusa ddi wakati w’ebirowoozo bibiri? Mukama bw’aba Katonda, mumugoberere; naye Baali bwe y’aba, mumugoberere. Abantu ne batamuddamu na kigambo. 1 Bassekabaka 18:17-21.

All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.

Isirayiri yenna yakungaanira ku Akasozi Karameli mu biseera bya Eriya, ekyo ne kiyimirira ebyafaayo bya William Miller mu kiseera amakkanisa asatu ag’omu Kitabo ky’Okubikkulirwa essuula esatu lwe gaakungaana wamu. Ekkanisa eyasooka okudduka n’eyiingira mu ddungu mu mwaka gwa 538 okwewala okutulugunyizibwa kwa Yezebeli, nga kiyimiririrwa ekkanisa eya Tiyatira, yava mu ddungu ng’omulembe ogwabadde gugenda okusisinkana obubaka bwa Eriya obuyimiririddwa William Miller. Awo ensolo eva mu nsi n’eggulawo akamwa kaayo n’ekumira ddala omugga gw’okutulugunyizibwa ogwabadde gusindikiddwa ku yo okumala emyaka 1260.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> N’ensi n’eyamba omukazi, n’ensi n’eyasamya akamwa kaayo, n’eyamira omugga ogwo omusota gwe yasuula okuva mu kamwa ke. Okubikkulirwa 12:16.

In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.

Mu buunnabbi, “okwogera kw’eggwanga” kubeera ekikolwa ky’obuyinza bwalyo obw’ebyamateeka n’obw’obulamuzi, era mu 1789 United States yateekawo ekiwandiiko ekitukuvu, kye Ssemateeka gwa United States, ne kikuuma obuyinza n’eddembe ebisobozesa okuwa obukuumi okuva mu obubonyaabonyezebwa obuva mu bassekabaka ba Yuloppo n’Ekkanisa ya Katolika eyava mu mazima.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> "Okwogera kw'eggwanga kwe kukola kw'obuyinza bwagwo obuteekateeka amateeka n'obw'obulamuzi." Empaka Enkulu, 443.

In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.

Mu 1789, nga wakyali akaseera katono nga okutandika kwa omudimu gw’Amerika ogw’obunnabbi ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli kwali kugenda kutandika, yayogera ng’Omwana gw’Endiga; naye mu kiseera ky’etteeka lya Sande ejja kwogera ng’Omusota.

> 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. Revelation 13:11.

> Ate ne ndaba ekisolo ekirala nga kivudde mu nsi; nga kirina empondo bbiri ng’ennyana, ne kyogera ng’omusota. Okubikkulirwa 13:11.

The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.

Entandikwa n’enkomerero z’ekisolo ekiva mu nsi ziragibwa mu kwogera kwakyo. Mu 1798, Akabu ayita Isirayiri yonna ku Lusozi Kalumeeri, Eriya gy’agenda okuteekaawo ekigezo okulaga eri abo abaliwo nga balaba oba Katonda w’Abeeraniya oba katonda wa Yezabele ye Katonda omutuufu. Yezabele yalina bannabbi ba Baali ebikumi bina n’ebutaano era n’abannabbi b’ekibira ebikumi bina. Katonda ow’obulimba Baali yali akatonda omusajja, ate katonda ow’obulimba Ashtaroth yali akatonda omukazi.

Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.

Ebika ebyo bibiri by’abannabbi ab’obulimba biraga okwegatta kw’ekkanisa n’eggavumenti, kubanga mu bunabbi bwe balaga omusajja n’omukazi nga bali wamu, omukazi ayimirira ekkanisa ate omusajja ayimirira eggavumenti. Elijah yali yekka nga be yali asisinkanye baali bikumi munaana mu makumi ataano, bwe yayimirira mu maaso g’okwegatta okutali kutukuvu kw’ekkanisa n’eggavumenti, nga kulagiddwa mu bakatonda ab’obulimba ab’obuwala n’ab’obusajja era ne mu bufumbo bwa Ahab ne Jezebel. Okulabirako kwa Ahab ne Jezebel okulaga ekkanisa n’eggavumenti kulaga okwononebwa kw’enyanga ya Republicanism, ate ne Baal ne Ashtaroth balaga okwononebwa kw’enyanga ya Protestant.

The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.

Ensonga yali okwekalakaasa kwa Eriya okulwanyisa eddiini eyonoonese eyakiimirirwa ekkanisa eya Tiyatira mu Kitabo ky’Okubikkulirwa essuula ey’okubiri. Eriya yakiimirira Omuprotestanti, kubanga Omuprotestanti ye muntu eyeekalakaasa ng’awakanya Roma. Okwekalakaasa kwa Eriya kuwakanya okuyungibwa kw’ekkanisa ne gavumenti okuleetebwa omukago ogutali mutukuvu wakati wa gavumenti eyonoonese n’ekkanisa eyonoonese.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Naye kyennina ku ggwe ebimu, kubanga okkiriza oyo omukazi Yezeberi, eyeeyita nnabbi omukazi, okuyigiriza n’okukyamiza abaddu bange okukola obwenzi, n’okulya ebiweereddwayo eri ebifaananyi. Era nammuwa ebbanga alyoke yeenenye obwenzi bwe; naye teyeenenya. Laba, ndimusuula ku kitanda, n’abo abakola obwenzi naye ndibasuula mu kubonaabona okunene, wabula bwe beenenya ebikolwa byabwe. Okubikkulirwa 2:20-22.

Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.

Okulya kikiikirira obubaka bw’okkiriza, era obubaka obuweebwayo eri ebifaananyi bukiikirira enjigiriza z’Obukatoliki, akabonero ddala ak’okusinza ebifaananyi okwenyinyalwa. Abantu ba Katonda mu mulembe ogw’ekizikiza baali bazze okukkiriza enjigiriza nnyingi ez’obupagani ez’Obukatoliki, era okusingira ddala okusinza enjuba.

Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.

Obwenzi kye enkolagana etali mu mateeka, era mu ngeri y’obunnabbi bulaga omusingi ennyini gw’ebyo Ssemateeka by’egaanira: okussa wamu ekkanisa n’obufuzi. Akaabu yali mu nkolagana etali mu mateeka ne Yezabele, kubanga nga kabaka wa Isirayiri teyalina kuwasa omumbejja ompagani. Yesu yategeeza nti Yokaana Omubatiza ye Eriya, era Yokaana naye yayimirira ng’awakanya enkwatagana eyo etatukuvu, bwe yananenya Kerode olw’okuwasa Kerodiya, mukazi wa muganda we.

> For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.

> Kubanga Kerode yali akutte Yokaana, n'amusiba, n'amuteeka mu kkomera ku lwa Kerodiya, omukyala wa muganda we Firipo. Kubanga Yokaana yali amugamba nti, Si tteeka ggwe okumufumbirako. Matayo 14:3, 4.

Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).

Okwolekagana kwa Eriya ne Akabu ne Yezebeli kwalabiriza okwolekagana kwa Yokaana ne Kerode ne Kerodiya, kubanga obwegatta byombi byakiikirira omukago ogutali mu mateeka wakati w’ekkanisa ne gavumenti. Wamu, bino bikiikirira obubaka bwa Eriya obw’abantu 144,000 abalumba obukulembeze bwa Papa (Yezebeli ne Kerodiya), bakabaka kkumi abakiikirira Amawanga Amagatte (Akabu ne Kerode), ne United States eriyimirira nnabbi w’obulimba (abannabbi b’obulimba ab’e Carmel n’a Salome, muwala wa Kerodiya).

The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.

Mu mbeera ey’obunnabbi ku Kalemeri mulimu Eriya ng’alwanirira Ssemateeka gw’Amerika, oguteeka mu mateeka ensimbu ey’okutandukanya ekkanisa ne gavumenti.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Awo ne kiba nti, Akabu bwe yalaba Eriya, Akabu n’amugamba nti, Ggwe gwe atabula Isirayiri? Naye n’amuddamu nti, Si nze nnatabula Isirayiri; naye ggwe n’ennyumba ya kitaawo, kubanga mwaleka ebiragiro bya Mukama, era ggwe ogoberedde Bbaali. 1 Bassekabaka 18:17, 18.

The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.

Ssemateeka yateekawo nti ennyanga ebbiri ez’obufuzi bwa Ripabuliika n’Obupulotesitanti bulijjo zijja kusigala nga buli emu yawukana ku ndala. Naye Okubikkulirwa kiraga nti Amerika eriyogera ng’omusota mu nkomerero; era ekyo kiribaawo nga amakkanisa agajeemu aga Amerika gafunye obuyinza ne gakkwatagana ne gavumenti ejeemu.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Naye “ekifaananyi eri ensolo” kye ki? Era kinaakolebwawo kitya? Ekifaananyi kikolebwa ensolo erina enkoona ebbiri, era kiba ekifaananyi eri ensolo. Kiyitibwanso ekifaananyi ky’ensolo. Bwe kityo, okutegeera ekifaananyi bwe kiri n’engeri gye kinaakolebwamu tusaanidde okwekenneenya obutonde bw’ensolo yennyini—obufuzi bwa Papa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> Ekkanisa ey’ensooka bwe yonooneka, ng’evudde ku bwangu bw’Enjiri era nga yakiriza emikolo n’empisa z’abapagani, yafiirwa Omwoyo n’amaanyi ga Katonda; era, olw’okwagala okulamulira emitima gy’abantu, yanoonya obuwagizi bw’obuyinza bwa gavumenti. Ebyavaamu byali Obwa Papa, ekkanisa eyafuga obuyinza bwa gavumenti ne ebukozesa okutuukiriza ebigendererwa byayo, okusingira ddala mu kubonereza 'obuyigirize obuzikyamu.' Okusobola okuteekawo ekifaananyi ky’ekisolo mu United States, obuyinza bw’eddiini bulina okufuga gavumenti ey’obwannansi mu ngeri nti obuyinza bw’eggwanga nabwo bukozesebwe ekkanisa okutuukiriza ebigendererwa byayo. The Great Controversy, 443.

Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.

Eriya ku Lusozi Karameli yali akiikirira omulimu gw’Abagoberezi ba Miller, era Abagoberezi ba Miller baateekebwawo ng’omunabbi omutuufu, okwewaŋŋanganya n’abo abaali baakava wansi w’okukosebwa kwa Katolika naye ne balonda, olw’okugaana omusana gw’om Malaika asooka, okuddayo e Roma. Noolwekyo, obubaka bw’om Malaika ow’okubiri mu ntandikwa y’omwaka gwa 1844 bwalimu okutegeera nti ebika by’eddiini eby’Obupurotesitanti byali bawala ba Babulooni, ate Abagoberezi ba Miller be maanyi g’Obupurotesitanti ag’amazima.

When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.

Bwe Katonda yaggya Isirayiri ey’edda okuva mu buwaŋwa bwa Misiri era n’abayisa mu mazzi g’Ennyanja Emyufu, yatandikawo enteekateeka y’okugezesa eyeyongera mu maaso eyatandika n’ekigezo ky’omanna ow’eggulu.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> Omusana ogw’emyaka egyayita ogw’okuŋaaniddwa gwaka ku ffe. Ebyawandiikiddwa eby’okwerabira kwa Isirayiri byakuumiddwa ku lwa okutulambululira. Mu mulembe guno Katonda atadde omukono gwe okweŋŋaanyiza eri ye abantu okuva mu buli ggwanga, ekika, n’ennimi zonna. Mu nkungaana ey’Okudda kwa Kristo akoledde ku lwa obusika bwe, nga bwe yakolera Abaisirayiri ng’abakulembera okuva e Misiri. Mu kuddirwamu essuubi okukulu kwa 1844 okukkiriza kw’abantu be kwagezesebwa nga bwe kwagezesebwa kw’Abebbulayimu ku Nnyanja Emyufu. Obujulizi, Voliyumu 8, 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

Okusuulibwaamu essuubi okw’ennaku ya 22 October, 1844, kwaleeta okutegeera ekifo ekitukuvu eky’omu ggulu; okutegeera kuno ne kuwanjula okukemebwa kw’Olunaku lw’Omuwummulo, nga bwe okukemebwa kw’emmanna kwafuuka ekisooka mu lunyiriri lw’ebigezo kkumi eri Isirayiri ey’edda.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> Mukama yampa ekyolesebwa ekiddako mu mwaka gwa 1847, nga ab’oluganda baali bakuŋaanye wamu ku Ssabadde, e Topsham, mu Maine.

> “We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.

> Twawulira omwoyo ogw’ensaba ogutali gwa bulijjo. Era nga tusaba, Omwoyo Omutukuvu n’akka ku ffe. Twali tusanyuse nnyo. Mu bbanga ttono ebintu eby’ensi ne biva mu bwongo bwange, ne neebikka mu kwolesebwa kw’ekitiibwa kya Katonda. Ne ndaba malayika ng’ambuuka gyendi amangu. N’antwala mangu okuva ku nsi okutuuka mu Kibuga Ekitukuvu. Mu kibuga ne ndaba yeekaalu, ne ngiyingiramu. Ne nnyita mu mulyango nga sinnatuuka ku lugoye olugabanya olusooka. Olugoye olwo ne luyimusibwa, ne nayingira mu kifo ekitukuvu. Wano ne ndaba ekyoto ky’evumba, ekikondo ky’ettabaaza nga kirimu amataala musanvu, n’emmeza eyaliko emigaati egy’okulaga. Nga maze okulaba ekitiibwa ky’ekifo ekitukuvu, Yesu n’ayimusa olugoye olugabanya olw’okubiri, ne nayingira mu kifo ekitukuvu ennyo.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> Mu Kifo Ekitukuvu Ennyo nnalaba essanduuko; waggulu n’omu mabbali gaayo kwaliko zaabu omulongoofu ennyo. Ku nkomerero buli ku y’ensanduuko kwaliko kerubi mulungi, nga ebiwaawaatiro bye byasaasaanye waggulu ku yo. Obwenyi bwabwe bwali butunulagana, era baali batunula wansi. Wakati w’abamalayika waaliwo ekyoterezo kya zaabu. Waggulu w’essanduuko, we abamalayika bayimirira, waaliwo ekitiibwa ekimala okwaka nnyo, nga kirabika ng’entebe gye Katonda abeera. Yesu yayimirira okumpi n’essanduuko, era bwe zaali zituuka gy’ali ensaba z’abatukuvu, obubaane mu kyoterezo ne bwooka ne bufuuka omukka, era n’awangayo okusaba kwabwe n’omukka gw’obubaane eri Kitaawe. Mu ssanduuko mwalimu ensuwa ya zaabu eyalimu mana, omuggo gwa Alooni ogwameemeeta, n’ebyapa eby’amayinja ebyagalagana wamu ng’ekitabo. Yesu n’abiggulawo, ne ndaba Ebiragiro Ekkumi nga biwandiikiddwa ku byo n’omu munwe gwa Katonda. Ku kyapa kimu kwaliko bina, ate ku kya kinnaakyo kwaliko mukaaga. Ena eziri ku kyapa ekyasooka zaakyaka okusinga endala mukaaga. Naye eya kkuna, ekiragiro kya Ssabbiiti, yaka okusinga zonna; kubanga Ssabbiiti yateekebwawo okukuumibwanga mu kitiibwa ky’erinnya ettukuvu lya Katonda. Olunaku lwa Ssabbiiti olutukuvu lwalabika nga lujjudde ekitiibwa—ekitangaala eky’ekitiibwa kyali kimwetoolodde wonna. Nnalaba nti ekiragiro kya Ssabbiiti tekyakomerwa ku musaalaba. Singa kyali, ne birala mwenda byandibadde bityo; era twandibadde tulina eddembe okubimenya byonna, nga bwe twandimenya n’erya kkuna. Nnalaba nti Katonda teyakyusa Ssabbiiti, kubanga ye teakyuka. Naye Papa yakikyusa okuva ku lunaku olw’omusanvu n’akitwala ku lunaku olusooka olw’wiiki; kubanga yali agenda okukyusa ebiseera n’amateeka. Ebiwandiiko Ebyasooka, 32.

When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.

Abaprotesitanti bwe baava mu Biseera eby’Ekizikiza mu 1798 era Ekitabo kya Danyeri bwe kyaggulwawo, obwakabaka obw’omukaaga mu bubaka bw’obunnabbi bwa Bayibuli, ekisolo ekyava mu nsi ekirina empondo ebbiri ekyogerwako mu Okubikkulirwa ekkumi n’asatu, kyatandika okutambula mu byafaayo eby’obunnabbi. Obuprotesitanti bwasimbibwa ku kiwandiiko ekitukuvu ekiyitibwa Bayibuli Entukuvu, ate Oburepublika bwasimbibwa ku kiwandiiko ekitukuvu ekiyitibwa Konsititusoni. Katonda yali aggyemu ekkanisa ye eyali mu ddungu okuva mu Biseera eby’Ekizikiza, naye nga bwe kyali ku Isirayiri ey’edda mu kiseera ky’obuddu e Misiri, ekiragiro kya Ssabbiiti kyali kyerabiddwa. Nga Isirayiri bwe yambuka Ennyanja Emyufu ng’ey’olekedde okuweebwa kw’amateeka ku Sinaayi, Isirayiri ya leero yayita ku Nnyanja y’Atlantiika ng’ey’olekedde nga 22 Okitobba 1844, gye mateeka gye gyaddamu okubikkulirwa. Mukama yaddamu okuzukusa abantu ab’anaabeera abakuumizi b’amateeka ge, abakuumizi b’obubikkulirwa bwe obw’obunnabbi era ab’anaasitulanga ekyambalo ky’Obuprotesitanti. Isirayiri ey’edda yaweebwa ebipeesa bibiri by’Ebiragiro Ekkumi ng’akabonero k’omulimu gwabwe ogw’okubeera abakuumizi b’amateeka ge, ate Isirayiri ya leero yaweebwa ebipeesa bibiri bya Habakkuku ng’akabonero k’omulimu gwabwe ng’abakuumizi b’Ekigambo kye eky’obunnabbi.

Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.

Isirayiri ey’omulembe guno yalina okutambula ng’etikka emibao ebiri emirundi ebiri nga eyanjulira ensi obubaka bwa malayika ow’okusatu, obwo bwe bubaka obw’abuulirwa abo abatikkira ekkanzu y’Obupurotesitanti. Obupurotesitanti obwavayo mu biseera eby’ekizikiza bwali butannatuukirira, nga bwe kyali ku Isirayiri ey’edda nga bayita mu Nnyanja Emyufu. Obupurotesitanti bwalangirira omulamwa nti “Baibuli, era Baibuli yokka,” naye bwalina okutegeera okutannatuukirira ku Kigambo kya Katonda olw’emyaaka mingi egy’okulya enjigiriza ez’eby’obupagani ez’Obukatoliki bw’Abarooma (ebyaweereddwa eri ebifaananyi). Katonda yateekateeka nti Purotesitanti omutuufu anakikiikirira Ekigambo kya Katonda kyonna, nga kibonerezebwa mu “amateeka ne bannabbi” — emibao ebiri emirundi ebiri, egiraga byombi omulimu gw’abantu ba Katonda n’ekikula kya Katonda. Omulimu gw’omulayika asooka gwali okuleeta abantu ba Purotesitanti ab’amazima ab’anaabanga abaterekera amateeka ge n’Ekigambo kye eky’obunnabbi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Katonda ayise Ekkanisa ye mu nnaku zino, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Ng’akozesezza ekisala eky’amaanyi eky’amazima—obubaka bw’omumalayika w’olubereberye, ow’okubiri n’ow’okusatu—abayawudde okuva mu makanisa ne mu nsi, okubaleetera okusemberera awatukuvu gy’ali. Abafuuse abakuumi b’amateeka ge era abateekako obuvunaanyizibwa bw’amazima amanene g’obunnabbi ag’ekiseera kino. Ng’ebyawandiikibwa ebitukuvu ebiweebwa Isirayiri ey’edda, bino bye buvunaanyizibwa obutukuvu obyetaaga okutegeezebwa eri ensi. Abamalayika abasatu ab’Okubikkulirwa 14 bayimiririra abantu abakkiriza omusana gw’obubaka bwa Katonda era ne bagenda ng’ababaka be okulangirira okulabula mu bwanvu ne mu bugazi bw’ensi. Obujulirwa, Voliyumu 5, 455.

The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.

Okulabula okuli okubuulibwa abo abamanyiddwa ng’abakuumi b’emitundu ebiri egy’amapande abiri kwe kugaanira okufuna akabonero k’Obukatoliki. Okwekalakaasa okwo kulwanyisa enkolagana etali ya mateeka eya Akabu ne Yezeberi, era kyakiikirirwa Eriya ku Lusozi Kalumeeri. Okuweebwa kw’amapande g’amayinja abiri ku Lusozi Sinaayi kyafaananyiza okuweebwa kw’amapande ga Habakkuku ag’engoye abiri mu byafaayo bya 1842 okutuuka ku 1849. Amapande abiri ga Habakkuku ge kabonero k’enkolagana ey’endagaano wakati wa Katonda n’abantu be Abaprotestanti. Okugaana amapande ago kyenkana n’engeri Isirayiri ey’edda gye yagaana amateeka ga Katonda.

The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.

Abamilleraiti baayingira mu Kifo Ekitukuvu Ennyo ne baafuna ekitangaala kya Ssabbaata, naye omutendera gw’okukemebwa gwali tennaba kuwedde. Mu kiseera kye kimu ppembe ya Repablikanizimu yali etambulira mu byafaayo bimu byennyini. Era ppembe zombi zaagenda okutuuka ku mutendera omukulu mu kutambula kwazo awamu mu 1863.

Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.

Obubaka bwa Eriya obwa Miller bwaleeta enteekateeka ey’okutukuza eyeyongera mu mitendera, ng’ekigendererwa kyaayo kwe okuteekawo ennyanga ey’ObuProtesitanti; era mu byafaayo bye bimu, ennyanga ey’ObuRepulikaani nayo yali mu nteekateeka ey’okukulaakulanya eby’obufuzi eyeyongera mu mitendera. Ennyanga zombi ziri ku nsolo emu eva mu nsi; noolwekyo zirina okutambula awamu mu byafaayo by’ensolo eno byonna.

The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?

Akabonero akasooka ak’obunnabbi k’olusimba olw’obutegetsi bwa repubulika olw’ekisolo ekiva mu nsi kyali ekikolwa eky’okwogerera Ssemateeka mu nkola mu 1789. Mu 1798 (ekiseera ky’enkomerero lwe Ekitabo kya Danyeri kyasumululibwa), ekisolo ekiva mu nsi kyandiyogera okusooka ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Mu 1798 kwe kwatandikira Obumwe bwa Amerika okuba obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era okwogera okwabaddewo ku ntandikwa y’ebyafaayo by’ekisolo ekiva mu nsi mu 1798 kwandifaananyiriza okwogera okw’enkomerero kwe gunaayogera obwakabaka obw’omukaaga, era ekiseera ekyo kikirirwa ng’eddoboozi ly’eddogo. Bwe twetegereza amateeka agayisibwa olusimba olw’obutegetsi bwa repubulika mu Obumwe bwa Amerika mu 1798, tusaanidde okusuubira okulaba okufaananyirizibwa kw’amateeka agaligenda okuyisibwa wamu n’etteeka lya Ssande Obumwe bwa Amerika bwe gunaayogera ng’eddogo. Bwe tutunuulira amateeka ana agagoberera, weebuuze oba amateeka ana agayisibwa mu 1798 galina omukono gw’obunnabbi ogwa Alufa ne Omega?

In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.

Mu 1798, Amasaza Amagatte g’Amerika gayisa amateeka ag’enkizo agamu agayitibwa “Alien and Sedition Acts.” Amateeka gano gaali omugatte gw’amateeka ana agayisibwa mu Kongireesi eyali eddukanyizibwa ba Federalist, era Pulezidenti John Adams, Pulezidenti wa Amasaza Amagatte g’Amerika ow’okubiri era eyali omumyuka wa George Washington, n’azisinnyako n’azifuula amateeka.

The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.

Eteeka ery’Okufuula Omuntu Omunnansi: Eteeka lino lyayongera ebbanga ery’okubeera mu ggwanga eryetaagibwa eri abava ebweru okusobola okufuuka bannansi ba Amerika, okuva ku myaka 5 okutuuka ku 14. Lyaali ligendereddwamu okusooka ddala okukendeeza ku buyinza bw’okukosa ebyobufuzi obw’abava ebweru abaasembayo, abangi ku bo nga babadde beegatta n’ekibiina ky’ebyobufuzi ekyewakanya, Democratic-Republicans.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Eteeka eriyitibwa Alien Friends Act: Eteeka lino lyawa pulezidenti obuyinza okugobera ebweru w’eggwanga abatali bannansi abalowoozebwa nti baleetera obulabe ku by’okwerinda bya Amerika mu biseera eby’emirembe. Era lyamukkiriza okukwata n’okugobera ebweru w’eggwanga omuntu yenna atali munansi wa Amerika gw’alowooza nti aleeta obulabe.

The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.

Eteeka ly'Abagwira Abalabe: Eteeka lino lyateekawo enkola ey'okukwata, okuggalira, n'okusindika ebweru bw'eggwanga bannansi b'amawanga agali mu lutalo ne United States. Kyafuulibwa etteeka ng'eky'okwerinda mu mbeera ey'obunyiike mu nkomerero y'emyaka gya 1790.

The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.

Eteeka ly’okujeemera: Lino kye kyasinga okugyamu empaka mu Mateeka g’Abagwira n’Ag’okujeemera. Lyateekawo nti kiba musango omunene okuwandiika oba okusaasaanya ebiwandiiko “eby’obulimba, eby’okuswaza, n’eby’avudde mu buggiya” ebirwanyisa gavumenti oba abakozi baayo, nga kigendererwa okubaswaza oba okubaleetera okufiirwa ekitiibwa. Abanenya baalaba kino ng’okulumba okw’otereevu ku ddembe ly’okwogera n’eby’amawulire.

The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.

Amateeka ga Alien ne Sedition gaatimbulamu obutakkaanya bungi ennyo era ne galeeta obuwakanyi obunene okuva eri Democratic-Republicans, abaakkiriza nti amateeka gano gaamenya eddembe erisinga obukulu eriteekeddwamu mu Ssemateeka era ne gatuukirira ku kibiina kyabwe ky’ebyobufuzi. Baalumiriza nti amateeka ago gaali gasobyera ku Okukyusibwa okwasooka mu Ssemateeka, okukuuma eddembe ly’okwogera n’eby’amawulire. Oluvannyuma, amateeka gano gaalina omugabo mu kulonda kwa 1800, bwe Thomas Jefferson ne Democratic-Republicans bwe bawangula obwapulezidenti ne Congress, era ne biviirako okusazaamu kwa Sedition Act.

The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.

Ekibiina kya Democratic-Republican baalowooza nti amateeka gano gaamenya eddembe erisinga obukulu erikuumibwa Ssemateeka, era baalowooza nti amateeka ago gaali gaserekera ku kibiina ky’ebyobufuzi ekibawakanya. Siky’ekikulu nti amateeka gano gaasazibwamu oba ne gaggwaawo oluvannyuma, Alpha ne Omega biraga enkomerero mu ntandikwa. Mu byafaayo, bwe baateeka amateeka gano mu mateeka oba bwe baagayoogera ne gifuka amateeka, ekibiina kya Federalist kyali kiwakanyizibwa ekibiina ekyayitibwa Democrat-Republicans. Enkulaakulana y’ekibiina kya Democrat-Republican mu nkomerero yaavaamu ekibiina kya Republican. Ekibiina ky’ebyobufuzi ekyasinga okuyunga abantu wamu ku musingi gw’okulwanyisa obuddu.

The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.

Bannabyafaayo balaga omwaka gwa 1863 nga ddala omutima gw’Olutalo lw’Awaka, olutalo olwaasingamirizibwa ku nsonga y’obuddu. Omwaka ogwo era gwali akabonero akalaga ekkubo eri abakwata bendera abapya mu bu-Protestanti, aba oluvannyuma ne bagaana obunnabbi bw’ebbanga obwasooka obwaweerezebwa Miller abamalayika (obunnabbi bwa “emirundi omusanvu” okuva mu Levitiko amakumi abiri mu mukaaga). Kiyinza okuba nga kyekayiika kyokka nti obunnabbi bw’emirundi omusanvu bwasigamizibwa ku mateeka g’obuddu ag’ateekebwawo mu mutwe ogubaddewo (omutwe 25) ogwa Levitiko? “Okukolimibwa” okulambuluddwamu mu “emirundi omusanvu” kwali okusuubiza nti singa amateeka g’endagaano ag’omutwe ogw’amakumi abiri mu mutaano gaalemwa okugonderwa, Isiraeri eyandikomyezzaawo ebyafaayo byayo nga eddayo mu buddu mwe yaggyibwamu bwe yatandika olugendo lwaayo ku Nnyanja Emyufu.

From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.

Okuva mu 1798 okutuuka mu 1863, ekibiina ky’ebyobufuzi ekyali Democratic-Republican Party kyayitamu emirundi emirundi egy’okusunsulamu oba okukankana. Okuva mu 1798 okugenda mu maaso, era okusingira ddala okuva nga 11 August 1840 okutuuka mu 1863, ekibiina kya Millerite kyayitamu emirundi emirundi egy’okusunsulamu n’okukankana.

The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.

Ekibiina ky’ebyobufuzi ekya Democratic-Republican, ekyali kimu ku bibina ebyasooka mu United States, tekyakyuka butereevu kufuuka Ekibiina kya Republican eky’omulembe guno nga bwe kiri leero. Wabula, kyayitamu okukyuka kungi n’okwawukana mu bbanga, ne kireetera okuteekebwawo ebibina by’ebyobufuzi ebitali bimu nga tekinnavaayo Ekibiina kya Republican.

The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.

Ekibiina ky’ebyobufuzi ekya Democratic-Republican, ekikwataganibwa emirundi mingi ne Thomas Jefferson ne James Madison, kyatandikibwa mu nkomerero y’ekyasa eky’ekkumi n’omunaana ng’okuddamu eri Ekibiina kya Federalist. Ab’eKibiina kya Democratic-Republican baawagira okutaputa Ssemateeka mu ngeri enkakanyavu, obuyinza bw’amasaza g’eggwanga, n’eby’ensonga z’obulimi.

However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:

Wabula, mu myaka gy’e 1820, Ekibiina kya Democratic-Republican kyatandika okweyawulamu okusinziira ku bitundu n’ensonga z’eby’obulowoozo. Okweyawukana okukulu kwabaawo mu biro ebyetabwanga Era of Good Feelings (1817–1825), nga tewaali bavuganya ba maanyi ku bukulembeze bwa James Monroe. Ekiseera kino eky’obutabanguko mu byobufuzi kyaleetedde ekibiina kya Democratic-Republican okugwaamu amaanyi. Ekibiina ky’oluvannyuma ne kyeyawulamu mu bibinja bingi era ne kivamwo ebibiina by’ebyobufuzi bino wammanga:

Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.

Ekibiina ky’Abademokulaasi: Abagoberezi ba Andrew Jackson, eyafuuka pulezidenti ow’omusanvu mu 1829, baatandikawo Ekibiina ky’Abademokulaasi. Abademokulaasi ba Jackson baawagira ekitongole ky’obukulembeze ekinywevu, okugaziya ebitundu ebugwanjuba, n’okugaziya eddembe ly’okuvota eri abasajja abamweru.

National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.

Ekibiina kya Bannarepulikaani eky'eggwanga: Ekibiina kino kyavaawo ng'okwanukula ku obwapulezidenti bwa Andrew Jackson era oluvannyuma ne kigattika n'ebisinde ebirala ebitawakanya Jackson ne kifuuka Kibiina kya Whig. Bannarepulikaani b'eggwanga baasinga okuwagira gavumenti ya federo ey'amaanyi n'enkulaakulana y'eby'enfuna.

Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.

Ekibiina ky’eby’obufuzi ekirwanyisa Masoni: Kino kyali kibiina ky’eby’obufuzi ekyamala akaseera katono, ekyavaayo mu myaka gya 1820, nga okusingira ddala kyaddamu okweraliikirira ku maanyi g’omukago ogw’ekyama ogwa Masoni. Kyayingizaamu abamu ku baali mu Democratic-Republican edda.

The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.

Ekibiina kya Whig: Lyatondebwa mu myaka gya 1830, era Abawhig baalimu abaava mu National Republicans ab’edda, Anti-Masons, n’ebibiina by’oluvuganya ebirala. Baamanyikibwa olw’okuvuganya empolotika za Jackson, olw’okuwagira gavumenti ya federo ey’amaanyi, era n’okutumbula enkulaakulana y’amakolero n’eby’enfuna.

The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.

Ekibiina kya Republican eky’amulembe guno kyatandikibwawo mu myaka egya 1850 ng’okuddamu mu butereevu ku kweyongera kw’obunyiivu wakati w’ebitundu olw’ensonga z’obuddu. Kyasikiriza abaali ba Whig, Abademokulati abagaana obuddu, aba Free Soilers, n’abalala abagaana okugaziya obuddu mu bitundu ebipya. Omubeezi w’obwapulezidenti ow’olubereberye w’ekibiina kya Republican, John C. Fremont, yayimirira mu kalulu ka 1856, era omubeezi w’ekibiina oyo eyasooka okuwangula, Abraham Lincoln, yalondebwa mu 1860. Noolwekyo, Ekibiina kya Republican kyavaawo nga kiyawudde ku nnono ya Democratic-Republican era ne kigoberera ekkubo kyakyo eky’enjawulo mu byafaayo bya pulitiki eza Amerika.

By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.

Okutuuka mu 1860, ekibiina kya Republican kyalondamu Pulezidenti waakyo eyasooka. Kyali kisinziira ku mukago gw’ebibiina by’obufuzi ebyawakanya obuddu. Mu 1863, "Emancipation Proclamation" "yayogera" obuddu ne buggwawo. Mu 1863, ekkondeere erya Republican, olwo nga liyimiririddwa ekibiina kya Republican, "lyayogera" obuddu ne buggwawo, ate ekkondeere erya Abaprotesitanti lyavaamu okuba muvumenti ne lifuuka Ekkanisa ya Seventh-day Adventist. Omuvumenti gw’Abamillerite mu mateeka era mu butongole gwaggwaawo mu May 1863, era mu mwaka ogwo ekirayiro kya Musa, obunnabbi bw’obuddu, kyagaanyizibwa. Oyo alina amatwi, awulire.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

Mu kiseera kino kyandiba kimanyisiza okuwaayo okunnyonnyola mu bufunze ku ‘ekirayiro kya Musa,’ nga bwe kyayitibwa Nnabbi Danyeri.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Weewaawo, Abaisirayiri bonna bamenye amateeka go, era baava ku mateeka go baleme kuwuliriza eddoboozi lyo; ky’ensonga lwaki ekikolimo kifukiddwa ku ffe, n’ekirayiro ekyawandiikiddwa mu mateeka ga Musa omuddu wa Katonda, kubanga twonoonyezza eri ye. Danyeri 9:11.

William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.

William Miller, eyakulemberwa Gabulieri n’abamalayika abalala ng’asoma Ekigambo kya Katonda, yasooka kutwalibwa ku ‘emirundi musanvu’ eziri mu Levitiku omutwe ogwa amakumi abiri mu mukaaga. Obujulizi bwa Miller bwe nti mu kunoonyereza kwe ku Baibuli yatandikira mu kitabo ky’Olubereberye; era bw’atyo lwatu yatuuka ku Levitiku nga tannaba n’okutuuka ku myaka 2,300 egyogerwako mu Danyeri omutwe ogwa munaana n’olunyiriri olw’ekkumi na nnya. Bye yakozesa byokka byali Baibuli ne concordance ya Cruden.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Concordance ya Cruden terina bireeterezo ku bigambo by’Olwebbulaniya oba by’Oluyonaani eby’oluvannyuma ebyafuulibwa mu Olungereza lwa Bayibuli ya King James. Miller yateekanga ku mutima "obukwate" bw'ekitundu kye yabadde asomako, era n’akikozesa okumukulembera mu kutegeera ekigambo oba ekitundu ky’Ebyawandiikibwa. Bwe yatuuka ku ntegeera ye ku "emirundi musanvu", kyangu nnyo okulaba nti obukwate bwa "emirundi musanvu" obuli mu kitabo ky’Abaalevi omutwe ogwa 26 buli mu mutwe ogwa 25.

Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”

Essuula amakumi abiri mu ttaano eyanjula kuwummula kw’ensi, omwaka gwa Yubile, n’amateeka ag’obuddu. Amateeka ag’essuula amakumi abiri mu ttaano g’amu ku “tteeka lya Musa, omuddu wa Katonda,” erireeta omukisa bwe rigonderwa era ne leeta ekikolimo bwe ritagonderwa. Mu ssuula amakumi abiri mu mukaaga, ekikolimo ekya “emirundi musanvu” kiringana emyaka enkumi bbiri n’bikumi bitaano n’amakumi abiri era kisimbiddwa mu nteekateeka entegeerekeka ey’amateeka agakwata ku kuwummula kw’ensi n’ensonga n’emitendera gy’obuddu. Mu ssuula amakumi abiri mu mukaaga ekibonerezo kiyitibwa “empaka z’endagaano yange.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Awo nange ndibatambuliranga nga mbalwanyisa, era ndibabonereza emirundi musanvu olw’ebibi byammwe. Era ndibaleetera ekitala ku mmwe, ekigenda okuwoolera enkaayana ey’endagaano yange; era bwe munaakegatta mu bibuga byammwe, ndituma kawumpuli mu mmwe; era munaweebwayo mu mukono gw’omulabe. Eby’Abaleevi 26:24, 25.

In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.

Mu ngeri y'ebyogerwako wano, "endagaano" Katonda gy'alinaako "enkaayana" ye y'endagaano eyayogeddwako emabega mu ssuula amakumi abiri mu ttaano. Ekibonerezo eky'emirundi musanvu kiyitibwa "enkaayana ey'endagaano ya Katonda," era "ekikolimo" ekigiriko kye kiri nti Isirayiri baakuweebwa mu mukono gw'abalabe baabwe; era bwe baba mu nsi y'abalabe, (nga Danieri bwe yali) Isirayiri banaafuuka baddu b'abalabe baabwe.

When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”

Bwe Musa yawandiika Abaleevi essuula amakumi abiri mu mukaaga, Isirayiri ey’edda yali ng’emaze okulokolebwa okuva mu buddu bwa Misiri, era amateeka agakwata ku buddu agaalagibwa mu essuula amakumi abiri mu ttaano gaandireese omukisa oba ekikolimo. Isirayiri ey’edda teyakolanga mateeka ag’Omwaka gwa Yubile, era mu nkomerero obwakabaka obwa mu bukiikakkono n’obwa mu bukiikaddyo byombi byasaasanyizibwa mu "emirundi musanvu" mu kutuukiriza kye Daniyeri yayita "ekikolimo kya Musa."

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Endagaano wakati wa Katonda ne Isirayiri eyali yatandikira ku buddu bwabwe e Misiri, yaggwaawo mu buddu bwabwe eri Asuli ne Babulooni. Ekiseera kya "emirundi musanvu" ekyali eri bwakabaka obwa mu bukiikakkono kyaggwa mu 1798, ate ekiseera kya "emirundi musanvu" ekyali eri bwakabaka obwa mu maserengeta kyaggwa mu 1844. Entandikwa y'ebiseera ebyombi eby'emirundi musanvu yalambikibwa mu kitabo kya Isaaya, essuula ey'omusanvu, mu bunnabbi bw'emyaka nkaaga mu ttaano Isaaya bwe yabuulira kabaka Akazi owa Yuda mu 742 BC.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

Isaaya yali alaze nti mu bbanga lya myaka nkaaga mu ttaano okuva lwe waateekebwawo obunnabbi mu 742 BC, obwakabaka obw’obukiikakkono bujja kumenyebwa. Emyaka kkumi n’emyenda oluvannyuma mu 723 BC, obwakabaka obw’obukiikakkono bwa Isirayiri bwatwalibwa mu buddu kabaka wa Asuli, era emyaka amakumi ana mu mukaaga oluvannyuma mu 677 BC, kabaka wa Babulooni n’atwala mu buddu obwakabaka obw’amaserengeta bwa Yuda. Obunnabbi bw’emyaka nkaaga mu ttaano bwavaamu ebimanyisizo by’ebyafaayo mukaaga. Ekyasooka kye 742 BC, lwe waateekebwawo obunnabbi. Emyaka kkumi n’emyenda oluvannyuma mu 723 BC, obwakabaka obw’obukiikakkono bwatwalibwa mu buddu Abasuuli. Emyaka amakumi ana mu mukaaga oluvannyuma mu 677 BC, obwakabaka obw’amaserengeta bwatwalibwa mu buddu Abababulooni. Ogwookusooka ogw’emyaaka 2,520 ogwatandikira mu 723 BC ne guggwa mu 1798. Ate mu 1844 ogw’emyaaka 2,520 ogwatandika mu 677 BC ne guggwa. Okuva mu 1844, okutegeezebwa kw’obunnabbi ne kweyongerako emyaka kkumi n’emyenda ne kutuuka mu 1863 okumaliza entegeka y’obunnabbi yonna; kubanga bwe Alufa n’Oomega baateekawo emyaka kkumi n’emyenda okutandika entegeka y’obunnabbi, kyetaagisa okubeerawo emyaka kkumi n’emyenda okutuuka ku nkomerero yaayo.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

Isirayiri ey’edda yanunulibwa okuva mu buddu bwa Misiri, naye olw’obutagondera obwakabaka byombi, obw’omu bukiikakkono n’obw’omu bukiikaddyo, byaddizibwa mu buddu. Obunnabbi buyita okuva mu byafaayo eby’obunnabbi eby’Isirayiri ow’omubiri ey’edda ne butuuka ku Isirayiri ow’omwoyo ow’omu kiseera kino, era bwe kityo omulamwa gw’obubonero bw’obunnabbi bwonna gwe buddu.

The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.

Obunnabbi obuli mu Isaaya essuula ey’omusanvu Isaaya yabutegeeza Kabaka omubi Akazi mu 742BC, nga waliwo entalo y’omu munda eyali etegeerekebwa okubaawo wakati w’amambuka n’amaserengeta. Obwakabaka obw’amaserengeta bwa Akazi bwali ettaka ery’ekitiibwa erya ddala erya Isirayiri ey’edda. Mu 1798, ettaka ery’ekitiibwa ery’omwoyo mu bunnabbi bwa Baibuli lyatandika okufuga ng’obwakabaka bwa mukaaga mu bunnabbi bwa Baibuli. Bwe gyaggwa mu 1844 emirundi musanvu egyali ku ettaka ery’ekitiibwa erya ddala, waaliwo, nga bwe kyali mu byafaayo bya Kabaka Akazi, entalo y’omu munda eyali egenda okuvaawo. Okutuuka mu 1844, obutabanguko mu by’obufuzi—amakibiina okumenyeka n’okukola emikago—bwabadde bukooye era nga bufuuse bika bibiri byokka by’okulowooza ku by’obufuzi. Mu nsonga z’obuddu, Democrats baali bawagira obuddu, ate Republicans baali balwanyisa obuddu. Okuva mu 1798 okutuuka ku ntandikwa y’entalo y’omu munda mu 1860, enkola y’okutondawo bika bibiri by’amakibiina g’eby’obufuzi yabadde etuuse ne etuula ddala.

Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.

Ahaazi yayimirira ettaka ery’ekitiibwa erya ddala, noolwekyo n’afaanaanyiriza ettaka ery’ekitiibwa ery’omwoyo. Ebyafaayo bya Ahaazi bifaanaanyiriza ebyafaayo eby’obunnabbi, we walangirirwa obunnabbi mu 742 BC, era ne bifaanaanyiriza ebyafaayo we waggwawo obunnabbi. Mu ntandikwa y’ebyafaayo, obwakabaka obw’amambuka obwali bugattiddwa mu bika kkumi bwali bweeyawudde okuva ku bika ebiri ebirala, nga bujeemera gavumenti ey’ebika ebiri eby’amaserengeta eyateekebwawo Katonda. Ebika kkumi eby’amambuka byali bakoze omukago ne Siriya, nga kifaanaanyiriza omukago wakati w’omukago ogw’amaserengeta n’obuyinza obuyimirizibwa mu kifaananyi kya Siriya.

This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.

Okunnyonnyola okutono kuno kulaga nti “emirundi musanvu” egyogerwako mu Eby’Abaleevi essuula amakumi abiri mu mukaaga kye kisuubizo ky’endagaano ekiteeka mu maaso omukisa olw’obugondera oba “ekikolimo” ky’obuddu olw’obutagondera. Obwakabaka obw’amambuka n’obw’amaserengeta baatandikira wamu nga eggwanga limu eryanunulwa okuva mu buddu, naye ne baddizibwa mu buddu mu nkomerero zaabyo buli kimu.

The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.

Emyaka nkaaga mu ttaano egyali ku nkomerero y'obunnabbi obwo obw'obuddu gyaggwa nga Isirayiri ey'omu mwoyo ali mu nsi ey'ekitiibwa ey'omu mwoyo, mu katikati ddala w'olutalo lw'omu nsi wakati w'amambuka n'amaserengeta. Omu ku b’abaalwanagana mu lutalo lw’omu nsi yali obwakabaka obwateekaawo okwegatta era ne bwawukana ku gavumenti eyateekebwawo Katonda eyali mu bwakabaka ery'obuvuganyi.

From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.

Okuva mu 1798 okutuusa ku lutalo lw’awaka, ekkondeere ly’obwa Ripabulika lyayisibwa mu nkola eyazaalawo ebika bibiri by’abawakanya mu byobufuzi abakiikirira obupande bubiri ku nsonga z’obuddu. Abawagizi b’obuddu abaayagala okweyongera okukola obuddu baawangulwa mu lutalo.

From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.

Okuva mu mwaka gwa 1798 okutuuka ku lutalo lw’awaka, empondo y’obuProtestanti yayisibwa mu nkola eyazaala ebika bibiri by’abawakanya mu by’eddiini ebyakiikirira emabbali abiri g’ensonga z’obuddu. Abawakanya abali ku ludda olw’okuwagira obuddu abaayanonya okutambuliza mu maaso okutegeera okwasooka ku bunnabbi obw’obuddu baawangulwa mu lutalo.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

Mu mwaka gwa 1863 ekikondeere ky’Oburepulikaani kyatuuka ku buwanguzi mu kugaana enkola y’obuddu.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

Mu 1863, edungu ly'Obupulotesitanti lyasobola okugaana obunnabbi bw'obuddu.

In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.

Mu kukikola bwe batyo baagaana omulimu gwa Miller, Eriya ow'ebiseera bye. Mu kukikola bwe batyo era ne baagaana "ekirayiro kya Musa," ejjinja ery'ensinziro ery'ebiseera byabwe. Olwo Musa ne Eriya ne bagaanyizibwa, naye ne bakomawo ku Ssettemba 11, 2001.

Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.

Alufa ne Omega, omukugu mu nnimi ow’ekitalo, yawandiika omukono gwe og’omutukuvu mu bwonna obw’obunnabbi bw’ebiro bwa "ekirayiro kya Musa" kwe ye yennyini yalangirira nga Palmoni, Omubala ow’ekitalo. Obanga temukkiriza, mazima temuteekebwawo.

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