Article

# Elijah - Number Six

Eriya - Ennamba mukaaga

Ten Tests

Ebigezo Ekkumi

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Tuzze tuyogerako ku makulu g’ekifaananyi kya Eriya, era kati tukozesa ebyafaayo by’Olusozi Kameri n’Olusozi Sinaayi okulaga enteekateeka y’okugezesebwa egenda mpolampola ku mpondo ey’ObuPurotesitanti n’enkulaakulana y’ebyobufuzi egenda mpolampola ku mpondo ey’ObuRepabulaaka efaanagana n’empondo ey’ObuPurotesitanti.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Ekiwandiiko ekyasembayo kyakwatagana n'obujeemu obuli mu Okubala essuula kkumi na ssatu ne kkumi na nnya, obulaga okugezesebwa okw'ekkumi era okw'enkomerero eri Isirayiri ey'edda oluvannyuma lw'okuyita kwabwe mu Nnyanja Emyufu. Ebyafaayo ebyo bikwatagana n'entandikwa y'ekibiina kya ba Millerite, era bikwatagana ne ebyafaayo by'olugendo lwa Katonda olw'enkomerero. Omulimu gw'abamalayika basatu bonna ab'Okubikkulirwa essuula kkumi na nnya gutuukirizibwa mu kibiina ekiri ku ntandikwa n'ekiri ku nkomerero.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malayika ayungana mu kutangazibwa kw’obubaka bwa malayika ow’okusatu ajja okumasamasa ensi yonna n’ekitiibwa kye. Wano w’ategeezebwa omulimu ogunaagwira ensi yonna, ogw’amaanyi agatali ga bulijjo. Entambuza y’Okudda kwa Yesu ey’omu 1840–44 yali okweyoleka okw’ekitiibwa okw’amaanyi ga Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa mu buli kitebe kya misiyoni mu nsi yonna, era mu mawanga agamu waaliwo okufaayo ku by’eddiini okusingira ddala okwakalabiddwa mu nsi yonna okuva mu Enkyukakyuka y’eddiini ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkulirwa entambuza ey’amaanyi ennyo eri wansi w’okulabula okwasembayo kw’obubaka bwa malayika ow’okusatu.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Wakati w’ebyafaayo bya movimenti eyatandika ne movimenti ey’enkomerero, tusanga ebyafaayo by’ekkanisa ey’e Lawodikiya. Malayika atangaaza ensi n’ekitiibwa kye amanyiddwa bulungi nga movimenti, si ekkanisa.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> Ku Babulooni, mu kiseera ekireeteddwa okulabibwa mu bunnabbi buno, kyategeezebwa nti: ‘Ebibi bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwayo.’ Okubikkulirwa 18:5. Obutali butuukirivu bwayo bwatuukiridde, era okuzikirizibwa kuli kumpi okugwa kuyo. Naye Katonda akyalina abantu be mu Babulooni; era nga tekinnaba kutuuka kw’amasango ge, abo abeesigwa balina okuyitibwa baveyo, baleme okuttaanya mu bibi byaayo era ‘baleme okusaana mu bikolimo byayo.’ Ky’ensonga ne wabaawo ekikwekweto ekiragiriziddwa mu kifaananyi ky’omulayika ng’akka okuva mu ggulu, ng’amulisa ensi n’ekitiibwa kye era ng’ayogerera ddoboozi ery’amaanyi nnyo, ng’alangirira ebibi bya Babulooni. Wamu n’obubaka bwe, okuyita kuwulirwa nti: ‘Muve muggwe, abantu bange.’ Ebirangiriro bino, bwe byegatta n’obubaka bw’omulayika ow’okusatu, bifuuka okulabula okw’enkomerero okutuusibwa eri abatuuze b’ensi.” Empaka Enkulu, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Bannabbi bonna bakkiriziganya, era bonna balambulula nnyo ‘ennaku ez’enkomerero’ okusinga bwe balambulula ennaku mwe obunnabbi bwabwe bwayogerwa. Nga ekyokulabirako ky’ensonga eno, Malayika owa Okubikkulirwa kkumi n’omunaana yali era n’akyayolebwa mu kifaananyi kya Malayika owa Okubikkulirwa kkumi. Bombi bamulisa ensi n’ekitiibwa kyabwe bwe bakkira. Mukyala White alambulula Malayika asooka mu kitabo Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> Yesu yalagira malayika ow’amaanyi okukkira wansi era n’alabula abatuuze b’ensi beetegekere okulabikako kwe okw’okubiri. Malayika bwe yavayo mu maaso ga Yesu mu ggulu, omusana ogwaka ennyo ennyo era ogw’ekitiibwa gwagenda mu maaso ge. Nagambibwa nti omulimu gwe gwali okutangaza ensi n’ekitiibwa kye era n’okulabula abantu ku busungu bwa Katonda obugenda okujja. Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Omumalayika oyo w’Okubikkulirwa essuula ey’ekkumi n’omunaana yakka nga 11 Sebutemba 2001. Era kyali kisooka kulagibwa mu kifaananyi kya malayika eyakka nga 11 Agusito 1840. Mu Isaaya essuula ey’omukaaga, Isaaya alagibwa yeekaalu ey’omu ggulu n’ekitiibwa kya Katonda. Mu olunyiriri olw’okusatu olw’essuula ey’omukaaga kiraga nti ensi yonna ejjudde ekitiibwa kya Katonda. Ekyo kibaawo malayika w’Okubikkulirwa essuula ey’ekkumi n’omunaana bw’akka.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Awo oluvannyuma lw'ebyo nnalaba malayika omulala ng'akka okuva mu ggulu, ng'alina obuyinza bungi; n'ensi n'eyaka olw'ekitiibwa kye. Okubikkulirwa 18:1.

Verse three of Isaiah six identifies the same history.

Olunyiriri olw’okusatu mu Yesaya essuula mukaaga lulaga ebyafaayo bye bimu.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Era omu n'akaabira omulala, n'agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow'eggye; ensi yonna ejjudde ekitiibwa kye. Isaaya 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Sister White aleeta wamu ekyolesebwa kya Isaaya eky’awatukuvu n’entambula y’Okubikkulirwa essuula ey’ekkumi n’omunaana.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Baserafi abali mu maaso g’entebe ey’obwakabaka bajjudde nnyo entiisa ey’ekitiibwa olw’okutunuulira ekitiibwa kya Katonda, okutuusa ne batatunuulira bo bennyini na kaseera katono nga tebeesanyukira bo bennyini, wadde okusiima bo bennyini oba okusiimaganira. Okutendereza kwabwe n’ekitiibwa kyabwe babiweereza Mukama ow’eggye, ali waggulu era ayimiziddwa, era ekitiibwa ky’omukutte gw’ekkanzu ye kijjuza yeekaalu. Nga balaba eby’omu maaso, nga ensi yonna ejja kujjuza ekitiibwa kye, oluyimba olw’obuwanguzi olw’okutendereza luddizibwa okuva eri omu okutuuka ku mulala mu kuyimba okw’eddoboozi erisanyusa, nti, ‘Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’eggye.’ Bakkuse ddala mu kugulumiza Katonda; era mu maaso ge, nga basanyusibwa okusiimibwa kwe, tebaagala kintu kirala kyonna. Mu kwetikka ekifaananyi kye, mu kumuweereza n’okumusinza, egendererwa lyabwe eryewaggulu ennyo lituukirizibwa ddala.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> "Ekyolesebwa ekyaweebwa Isaaya kiraga embeera y'abantu ba Katonda mu nnaku ez'enkomerero." Review and Herald, Disemba 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yokaana mu Kubikkulirwa essuula ey’ekkumi, era ne mu essuula ey’ekkumi n’emunaana, ate ne Isaaya mu essuula ey’omukaaga, wamu n’okunnyonnyola kwa Mukyala White, bateeka ebifaananyi bino byonna eby’ensi okwakazibwa n’ekitiibwa kya Katonda mu kiseera kye kimu mu byafaayo. Ensi yonna yalaba ebintu ebyabaawo nga 11 Settemba 2001. Ebyafaayo ebyeyongereyongera by’ekibiina ky’Abamillerite ebyaggwawo mu 1863 byali omufaananyizo gw’ebiseera we malayika omukulu owa Kubikkulirwa essuula 18 bw’akka, ng’ajja n’ebyafaayo ebikwatagana n’omulayika eyakka mu Kubikkulirwa essuula 10. Nga zino nteeso ez’okusooka ziteekeddwawo, tujja kuddayo ku nteekateeka y’okukemebwa eyayimirizibwa mu Okubala essuula ey’ekkumi n’enna. Bwe yamala Musa okusabirira abajeemu abaayagalanga okuddayo e Misiri era n’okukuba Yoswa ne Kalebu amayinja, Katonda yakkiriza okusabirira kwe.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Awo Mukama n’agamba nti, Nsonyiye nga bwe wasabye: Naye mazima, nga bwe mbeera mulamu, ensi yonna ejja kujjula ekitiibwa kya Mukama. Kubanga abasajja abo bonna abaalabye ekitiibwa kyange n’eby’amagero byange bye nakolera mu Misiri ne mu ddungu, era bankemye kati emirundi kkumi, so tebaawulirizza eddoboozi lyange; mazima tebaliraba nsi gye nalayirira eri bajjajja baabwe, so n’omu ku bo abannasunguwaza taligiraba: naye omuddu wange Kalebu, kubanga yalina omwoyo omulala mu ye era n’angoberera mu bujjuvu, nze ndimuleeta mu nsi gye yagendamu; era ezzadde lye lijisikira. Okubala 14:20-24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Ebyafaayo ebiragirwa wano mu Okubala 14 bye byali okugezesa okwasembayo eri Isirayiri ey’edda, era obulemwa bwabwe ne bubakakasiza okufa mu ddungu mu myaka amakumi ana egyaddako. Ebyafaayo bino bikwatagana butereevu ne Okubikkulirwa 18 kubanga eyo Katonda yalangirira nti, “nga ddala Katonda bw’ali mulamu, ensi yonna ejja kujjuvuga ekitiibwa kya Mukama.” Kino kye kigambo ekinywevu nnyo Katonda ky’ateeka mu kyawandiiko kino ky’ebyafaayo, era mu kukikola asimbira ddala nti ebyafaayo ebiragibwa mu Okubala essuula 13 n’e 14 byalaga mu maaso entambula ey’amaanyi ey’omulayika w’Okubikkulirwa 18. Kubanga Okubikkulirwa 18 ye nkomerero y’abantu ba Katonda abasigalawo, n’entandikwa y’abantu ba Katonda abasigalawo nayo eragiddwa mu kitundu kye tulowoozaako mu kitabo ky’Okubala.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Ku 11 Agusito 1840, mu kutuukirizibwa kw’obunnabbi bw’Islamu obw’ennaku ez’okubiri, abantu b’endagaano abaalondebwa edda baagezesebwa obubaka bwa Eriya obwabadde bukakasiddwa mu kaseera akavaako katono nti butuufu.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Ku Septemba 11, 2001, mu kutuukirizibwa kw’obunnabbi bw’Obusiraamu obw’akabi akatatu, abantu abaali balondebwa mu ndagaano baalaga entandikwa y’okusala omusango gw’abalamu nga obubaka bwa Eriya bwabadde bumaze katono okukakasibwa nti butuufu.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Obubaka bwa Eriya obw’ebyafaayo by’Abamillerite bwateekebwamu mu nsengeka y’ebbanga ly’obunnabbi. Obubaka bwa Eriya ku Ssettemba 11, 2001 bwateekebwamu mu nsengeka ey’okudiddwamu kw’ebyafaayo. Ssettemba 11, 2001 yaddamu ebyafaayo ebyaliwo ku Agusito 11, 1840, kubanga ennaku zombi zikiraga okutuukirizibwa kw’obunnabbi obukwata ku Buyisiramu, era zombi ziraga okukka kwa malayika, gwe Sister White yagamba nti "si mulala wabula Yesu Kristo ye yennyini." Newankubadde Sister White teyayogera nti malaika ow’Okubikkulirwa kkumi n’omunaana "yali si mulala wabula Yesu Kristo ye yennyini" nga bwe yayogera ku malaika ow’Okubikkulirwa kkumi, malaika ow’Okubikkulirwa kkumi n’omunaana ayakaanyisa ensi n’"ekitiibwa kye," era Ebyawandiikibwa birambika bulungi nti ekitiibwa kya Yesu Kristo kye ekyakaanyisa ensi.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Ekikozesebwa eky’okusala omusango ekyaleeta okukemebwa kw’Abaprotestanti mu ntandikwa kyali ekibiinja ky’Abamillerite nga kiyimiririrwa Eriya. Ekikozesebwa eky’okusala omusango ekireeta okukemebwa kw’Abadiventisti b’Olunaku olw’Omusanvu ku nkomerero kye kibiinja kya Eriya nga kiyimiririrwa ab’emitwalo kumi n’ena n’enkumi nnya. Akabonero ka Eriya kalina amakulu agasinga g’emu; newankubadde kayimirira Miller n’ekibiinja ky’Abamillerite, kayimiririrawo n’abo ab’emitwalo kumi n’ena n’enkumi nnya.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> Mose ku Lusozi olw’Okufuulibwa yali omujulizi w’obuwanguzi bwa Kristo ku kibi n’okufa. Yakiikirira abo abalivayo mu ntaana mu kuzuukizibwa kw’abatuukirivu. Eriya, eyakyusibwa n’atwalibwa mu ggulu nga tatalabye kufa, yakiikirira abo abaaliba balamu ku nsi ku kukomawo kwa Kristo okw’okubiri, era abaliba ‘balikyusibwa, mu kabanga, mu kukwenkanya kw’eriiso, ku kkondeere ey’enkomerero;’ bwe ‘ekifa kino kirambale obutafa,’ era ‘ekivunda kino kirambale obutavunda.’ 1 Corinthians 15:51-53. Yesu yayambazibwa omusana ogw’eggulu, nga bwe alirabika bw’alikomawo ‘oluvannyuma olw’okubiri nga talina kibi olw’obulokozi.’ Kubanga alijja ‘mu kitiibwa kya Kitaawe n’abamalayika abatukuvu.’ Hebrews 9:28; Mark 8:38. Okusuubiza kw’Omulokozi eri abayigirizwa kwatuukirizibwa kati. Ku lusozi, obwakabaka obujja obw’ekitiibwa bwalabisibwa mu kifaananyi ekitono—Kristo Kabaka, Mose omukiikirira abatukuvu abazuukidde, ne Eriya omukiikirira abo abakyusiddwa nga tebafudde. The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Abantu b’Endagaano abasigwawo be bangi okusinga—kkumi okudda ku babiri. Abayitiddwa bangi, naye abalondebwa batono. Okulemererwa kw’ekigezo eky’ekkumi kwasinziira ku nti lipoota embi oba ennungi ey’Ettaka Etesuubizibwa yakkirizibwa oba yagaanibwa. Noolwekyo, ebyafaayo wano ebiragiriddwa biraga nti obuwanguzi oba okuwangulwa mu byafaayo eby’okukemebwa ebigenda mu maaso businziira ku kusalawo wakati w’enkola ebbiri ezionnyonnyola amawulire g’emu.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Abakessi ekkumi n’ababiri bonna baalaba ensi eyasuubizibwa, naye ne wavaamu obumaliriza bubiri obw’enjawulo ku ntegeeza y’ensi eyasuubizibwa. Obubaka obumu bwavudde mu kutya kw’abantu, obulala ne buva mu kukkiriza. Obubaka obumu bwalaga okwegomba okugaana okukulemberwa Katonda era okuddayo mu buddu bwa Misiri, ate obulala ne bulaga okwegomba okwesiga okukulemberwa Katonda era okugenda mu maaso okuyingira mu nsi eyasuubizibwa.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Mu kibiina ky’aba Millerite, abasinga obungi baalondawo okuddayo mu buddu bwa Babulooni era ne bafuuka bawala baayo, era kino kyali okulabika kw’okusalawo kwabwe okwagaana obubaka obw’obunnabbi bw’om malaika asooka. Ab’eesigwa mu ba Millerite baalondawo okugoberera obubaka obw’obunnabbi bw’om malaika asooka, newankubadde oluvannyuma lw’okulemererwa okulabika ku kunyolwa kw’essesuubi okwasooka mu ntandikwa y’omwaka gwa 1844. Ekitabo ky’Okubala kiyanjula embiko bbiri ez’enjawulo eza bakessi kkumi n’ababiri, nga buli emu eraga engeri ey’enjawulo y’okukebera obubaka bumu obw’obunnabbi. Mu 1863, obwadiventisi obwa Laodikaya tebaakkiriza obubaka obw’obunnabbi; baagaana obubaka obw’obunnabbi obwali bumaze okuteekebwawo. Mu 1863, obwadiventisi obwa Laodikaya baddayo ne bakkiriza enkola ey’ebyawandiikibwa eyaali ewakanya William Miller mu buweereza bwe bwonna. Abo abaagaana obubaka obw’obunnabbi era ne baagala okuddayo mu buddu baalabirizibwa ng’abajeemu ab’Okubala 14, era oluvannyuma ne bafa mu ddungu.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Ennamba kkumi, bwe etwalibwa ng’akabonero, nga bwe kiri ku bubonero bwonna, erina amakulu agasinga omu. Ekitegeeza kyayo ng’akabonero kirina okutegeerwa ng’osinzira ku mbeera y’ekitundu ky’ebyawandiiko mwe kiri. "Kkumi" ng’akabonero kiyinza okuyimirira okubonyaabonyezebwa. Kiyinza okuyimirira okwegezebwa. Kiyinza okuyimirira okwegatta okw’ekkumi okw’abakabaka b’e Bulaaya, ebika eby’omu bukiikaddyo bwa Isirayiri, n’Amawanga Amagatte. Mu kkanisa eya Simuna abantu ba Katonda baali bagenda okuyitamu ebbonaabona okumala ennaku kkumi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Totya ebyo by’ogenda okubonaabona; laba, Setaani ajja kusuula abamu ku mmwe mu kkomera, mulyoke mukemebwe; era mulinyigirizibwa ennaku kkumi. Beera omwesigwa okutuusa okufa, nange ndikuwa engule ey’obulamu. Okubikkulirwa 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Abannabyafaayo balaga ku kutulugunyizibwa okwakoleddwa Diocletian mu byafaayo bya Smyrna, kubanga kwe kwali okutulugunyizibwa okukambwe ennyo okusinga mu byafaayo bya Smyrna, era kwamala emyaka kkumi. Abannabyafaayo abalala balambulula nti mu byafaayo bya Smyrna waaliwo okutulugunyizibwa kkumi okw’enjawulo. Wonna wayita, ebyo byakolebwa Obwakabaka bwa Loma, obuli mu Dannieri essuula omusanvu bukiikirizibwa ennyanga kkumi. Abo bakabaka kkumi be bakabaka, nga bakifaananyizibwa Akabu eyakola obwenzi n’Obupapa, era be byuma by’okutulugunya ebyakozesebwa Obupapa okutuukiriza okutemula mu Ebisera eby’ekizikiza. "Kkumi" kiwakanya obuyinza bwa gavumenti obutuukiriza okutulugunya ku lwa Yezabele. Mu Dannieri essuula esooka "kkumi" kikiikirira ebbanga ery’okugezesebwa.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Tugezeeko abaweereza bo, nkusaba, ennaku kkumi; batuwe ebimera tulye, n’amazzi tunywe. Awo endabika yaffe erabwibwe mu maaso go, n’endabika y’abaana abalya ku mugabo gw’emmere y’Kabaka; era nga bw’oliraba, okole n’abaweereza bo. N’akkiriza nabo mu nsonga eyo, n’abagezesa ennaku kkumi. Era ku nkomerero y’ennaku kkumi, endabika yaabwe yalabika bulungi era nga banene mu mubiri okusinga abaana bonna abaalya ku mugabo gw’emmere y’Kabaka. Danyeri 1:12-15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Mu Okubala essuula 14, Isirayiri ey’edda yali asunguwaza Katonda emirundi kkumi, nga kitegeeza ebigezo kkumi ebyayitibwamu mu bbanga ly’obudde.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Naye mazima nga bwe ndi omulamu, ensi yonna erijjuzibwa ekitiibwa kya Mukama. Kubanga abasajja abo bonna abaalabye ekitiibwa kyange n’ebyamagero byange bye nakola mu Misiri ne mu ddungu, era bangezesa kaakano emirundi kkumi, era tebawuliriza eddoboozi lyange. Okubala 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Singa onoonya ku Intaneeti okumanya obujeemu bw’enjawulo obumanyiddwa nti bubeera obujeemu omwenda oba ebigezo ebyalemwa omwenda okuva ku kununulibwa ku Nnyanja Emyufu okutuuka ku gezo ery’ekkumi, ojja kusanga enjawukana entonotono ku bikwata ku kulemererwa kwa Isirayiri ey’edda ebiteekwa okubalibwa ng’ebimu ku bigezo ekkumi ebyo. Ntegeeza nti okununulibwa ku Nnyanja Emyufu, okumanyiddwa nga kukwatagana ne October 22, 1844, kwe kutandikwa kw’ebigezo ekkumi; era wano we tusaanira okutandikira okubala ebigezo ebyavaawo okuva mu 1844 okutuuka mu 1863. Waaliwo enkola y’okugezesa eyeyongerayongera eyatandika mu 1798 nga Ekitabo kya Danyeri kibikkuliddwa, era enkola eyo yakwata ku byafaayo by’obubaka bwa malayika asooka n’ow’okubiri ebyamalirizibwa n’okutuuka kwa malayika ow’okusatu ku October 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> Mu Minneapolis, Katonda yawadde abantu be eby'obugagga eby'amazima mu ngeri empya. Omusana guno okuva mu ggulu abamu baagugaana n'obujeemu bwonna Abayudaaya bwe baalaga mu kugaanira Kristo, era ne wabaawo okwogera nnyo ku kuyimirira ku miggo gy'ensalo egy'edda. Naye waaliwo obujulizi nti tebaamanyi emiggo gy'ensalo egy'edda byali ki. Waaliwo obujulizi era waaliwo n'okulowooza okuva mu kigambo okwakkirizibwa omutima; naye amagezi g'abantu gaali ganyweddeko, nga gasibiddwa okuziyiza okuyingira kw'omusana, kubanga baali bamaliridde nti kyali kikyamu eky'obulabe okuggyawo 'emiggo gy'ensalo egy'edda', ate nga tewaali na kusengulwa mugo n'omu ku miggo gy'ensalo egy'edda, wabula baalina endowooza eyakyamu ku kye ekyafuula emiggo gy'ensalo egy'edda.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> "Okuyitawo kw’ebiro mu 1844 kwali ekiseera eky’ebintu ebinene, nga kuggulawo mu maaso gaffe agatangajiddwa okutukuza ekifo ekitukuvu ekibadde kibeerawo mu ggulu, era nga kirina enkolagana entegeerekeka n’abantu ba Katonda ab’oku nsi, [era] obubaka bw’omulayika ow’olubereberye, n’obw’omulayika ow’okubiri, n’obw’omulayika ow’okusatu, nga buggulawo ekibendera nga ku kyo kwaliko okuwandiikibwa nti, ‘Ebiragiro bya Katonda n’okukkiriza kwa Yesu.’ Omu ku misingi egyali wansi w’obubaka buno kwe yeekaalu ya Katonda, eyalabibwa mu ggulu nga erabibwa abantu be ab’ayagala amazima, ne essanduuko eyalimu amateeka ga Katonda. Omusana gwa Ssabbiiti ogw’etteeka erya nnya ne gwaka emisana egy’amaanyi ku kkubo ly’abamenya amateeka ga Katonda. Okuba nti ababi tebalina butafa kye kimusingi akadde. Sijjukira kirala kyonna ekisobola okubalwa mu misingi egy’akadde. Byonna bino ebikuutira ku kukyusa emisingi egy’akadde bye birowoozo byokka." Ebyawandiikibwa bya 1888, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Nga 22 Okitobba 1844, malayika ow’okusatu yatuuka ng’akutte obubaka mu mukono gwe.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> Bwe kyaggwa okuweereza kwa Yesu mu kifo ekitukuvu, n’ayita n’ayingira mu Kifo Ekitukuvu Ennyo, n’ayimirira mu maaso g’ekisanduuko ekyalimu etteeka lya Katonda, n’atuma omalayika omulala omuyinza ennyo n’obubaka obw’okusatu eri ensi. Olupapula olw’eddiba lwateekebwa mu mukono gw’omulayika, era bwe yakka ku nsi mu buyinza n’ekitiibwa, n’abuulira okulabula okw’entiisa, n’okutiisatiisa okw’ekitalo ennyo okusinga okwo kwonna okwatuusiddwa eri abantu. Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Ku 22 omwezi ogwa Okutobba, 1844, malayika yava mu ggulu n’akka nga mu mukono gwe mulimu olupapula lw’eddiba abantu ba Katonda lwe baalina okulya. Enjigiriza ez’ “ebirango” ezalambikibwa olwo, zaalina okulyibwa ne zikkirizibwa oba okugaanibwa ne teziryibwa. Malayika ow’okusatu bwe yatuuka ng’alina mu mukono gwe olupapula, obubaka obwali mu olupapula obwo bwakiikirira amazima mukaaga agagezesebwa. Aga mukaaga ago gaalambikibwa nga: “okuyita kw’ekiseera,” okulaga obunnabbi bw’emyaka 2300; “okusala omusango,” okulagirwa ng’ “okutukuza Eweema entukuvu”; obubaka bwa bamalayika abasatu; “Amateeka ga Katonda”; “Ssabbiiti”; n’embeera y’abafu, nga eragibwa ng’ “tewali butafa bwa mwoyo.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Ebituufu omukaaga ebyo mu butuufu bikwatagana, naye buli kimu kyamanyibwa ng’ekiraga ekkubo. Abamu tebandagala okuyingiza okuyita kw’ebiseera mu lukalala luno, naye kyeyoleka nti bangi baagaana amazima nti Okitobba 22, 1844 kyali okutuukirizibwa okw’amazima ddala kw’obunnabbi. Baalemererwa mu kikemo ekyo, era ekyo ne kibaziyiza okwenyigira mu bikemo ebyaddirira. Enkola ya Katonda ey’okukemesa yateekebwawo emirundi mingi ng’ekola mu ngeri ey’enkulaakulana, nga yeetaaga okuwangula mu kikemo ky’osooka okuweebwa, olwo n’oyinza okwenyigira mu kikemo ekigoberera.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> Bwe twatandika okwanjula ekitangaala ku nsonga ya Ssabbiiti, twali tetunnaba kufuna mategeera agatereevu ku bubaka bw’omulaika ow’okusatu obuli mu Okubikkulirwa 14:9-12. Omugugu gw’obujulirwa bwaffe bwe twasemberanga abantu gwali guno: nti ekikwekwatiza ekikulu eky’okudda okw’okubiri kyava eri Katonda, nti obubaka obusooka n’obw’okubiri bwali bumaze okuvaayo, era nti obw’okusatu bwalina okuweebwa. Twalaba nti obubaka obw’okusatu buggwera n’ebigambo bino: ‘Wano we wali okugumiikiriza kw’abatukuvu, abagondera ebiragiro bya Katonda n’okukkiriza kwa Yesu.’ Era nga bwe tulaba kaakano, twalaba bulungi nti ebigambo ebyo eby’obunnabbi byalageza ku nkyukakyuka eya Ssabbiiti; naye ku nsonga ey’okukimanya nti kyali ki okusinza ekisolo ekyogerwako mu bubaka, oba ekifaananyi n’akabonero k’ekisolo byali ki, twali tetunnaba kufuna endowooza emalirivu.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> Katonda, mu Mwoyo Mutukuvu we, yaleetera omusana okwakira ku baddu be, era ensonga ne ebikkulirwa mpola mpola mu birowoozo byabwe. Kyetaagisa okusoma bungi n’obwegendereza awamu n’okweraliikirira, okulinoonya ekitundu ku kitundu. Mu bwegendereza, mu kweraliikirira, ne mu mirimu egitayimirira, omulimu gagenze mu maaso okutuusa amazima amanene ag’obubaka bwaffe, agategeerekeka bulungi, agagattiddwa bulungi, agatukiridde mu bumu, gaweebwa ensi.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> Nayogera dda ku kumanyagana kwange ne Omukadde Bates. Namuzuula nga omusajja Omukristaayo omutuufu, ow’empisa ennungi era omwagaliza. Yankwatamu ekisa n’obusaasizi ng’omwana we ddala. Omulundi ogwasooka lwe yawulira nga njogera, yalaga okwagala okumanya ennyo. Bwe nnammaliriza okwogera, n’ayimirira n’agamba: ‘Nze Tomasi omubuusabuusa. Sikkiriza mu byolesebwa. Naye singa nandisobodde okukkiriza nti obujulizi omuganda waffe omukazi lwe yawadde leero ekiro ddala ddala lyali eddoboozi lya Katonda eri ffe, nandibadde musajja asanyufu ennyo okusinga bonna abalamu. Omutima gwange gukwatiddwa nnyo. Nkiriza nti omwogezi mwesimbu, naye sisobola kunnyonnyola ku lulw’okulazibwa kwe ebintu ebyewuunisa bye atubuulidde.’

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> Mu myezi mitono oluvannyuma lw’okufumbiriganwa kwange, nnagenda wamu n’omwami wange mu Lukiiko e Topsham, e Maine, mwe yaliwo Omukadde Bates. Mu kiseera ekyo teyakkiriza ddala nti okulabirirwa kwange kwava eri Katonda. Olukiiko olwo kyali kiseera eky’okufaako ennyo. Omwoyo wa Katonda yanneebakaako; ne mbikkirwa mu lulabirirwa olw’ekitiibwa kya Katonda, era olw’olubereberye ne ndabako emipulaneti emirala. Nga maze kuva mu lulabirirwa, ne ntegeeza bye nnalabye. Omukadde B. n’abuuza oba nnali nnyize sayansi y’emmunyeenye. Ne mmugamba nti sajjukira naako okusomako ku sayansi y’emmunyeenye. N’agamba nti, ‘Kino kya Mukama.’ Sizze kumulaba dda ng’ali mu buwaze n’obusanyufu ng’obwo. Endabika ye yakaka n’ekitangaala eky’eggulu, era n’akuutira ekkanisa n’amaanyi. Obujulizi, voliyumu 1, 78-80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Mazima ddala, ebigezo bino byonna eby’enjigiriza bikwataganye, naye era bigezo ebisobola okukwatibwa buli kimu kyokka, era byayolesebwa mpola mpola eri baweereza ba Katonda. Waliwo amakanisa mangi agakuuma Ssabbiiti y’olunaku olw’omusanvu, naye agaagaana obubaka bw’abamalayika abasatu. Bagaanira ddala amazima nti okulamula kwatandika nga 22 Okitobba 1844, kyokka ne bakyakuuma Ssabbiiti. Ebigezo bino eby’enjigiriza bikwataganye naye biba ebigezo mukaaga eby’enjawulo.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Nga bwe kyakakanyiziddwa kaakano ku lw’Joseph Bates, kapiteeni w’eryato ly’ennyanja eyali amanyirivu ddala mu by’emmunyeenye, yakkiriza Omwoyo ogw’Obunnabbi gwe yali agaanye mu kusooka. Mu Desemba 1844, Ellen White yafuna okwolesebwa kwe okwasooka era ekigezo eky’omusanvu ne kituuka mu kibiina.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> "Baibuli eteekwa okuba omuwabuzi wo. Gisome bulungi era osome n’Obujulizi Katonda bwe yawa; kubanga ebyo tebigaanagana na Kigambo kye n’akatono. Obujulizi bwe butayogera ng’Ekigambo kya Katonda bwe kigamba, bugaane. Kristo ne Beliyali tebasobola kugattibwa." Obubaka Obulondebwa, ekitabo eky’okusatu, omuko 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Ekiseera kitono oluvannyuma lw’okusuulibwamu essuubi okukulu, Mukyala White yakkiriza era n’awagira ekiwandiiko ekyalambulula nti Kristo yava mu Kifo Ekitukuvu n’ayingira mu Kifo Ekitukuvu Ennyo nga ku 22 Okitobba, 1844. Yaasaba ekiwandiiko ekyo kigabirwe ‘buli mutukuvu’.

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> "Nkkiriza nti Ewatukuvu eririkutukuzibwa ku nkomerero y’ennaku 2300, lye Yeekaalu ya Yerusaalemi Empya, mwe Kristo ye muweereza. Mukama yandaga mu kwolesebwa, edda okusinga omwaka gumu oguwedde, nti Muganda waffe Crosier yalina omusana omutuufu ku by’okutukuza Ewatukuvu, n’ebirala; era nti kyali ky’okwagala kwe Muganda C. awandiike endowooza gye yatuwa mu Day-Star, Extra, February 7, 1846. Mpulira nti Mukama ampadde obuyinza obujjuvu okurangira Extra eyo eri buli mutukuvu." Ekigambo eri Endiga Entono, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Yawagira ennyinyonnyola ya Crosier ey’okuyingira kwa Kristo mu Kifo Ekitukuvu Ennyo, naye ekiwandiiko kyali kirimu enjigiriza nnyingi ezikyamu, omuli n’enjigiriza ya Protestantisimu eyava ku mazima eyagamba nti 'ekya bulijjo' mu kitabo kya Danyeri kyakiikirira obuweereza bwa Kristo. Noolwekyo n’awandiika ennyonnyola eyasooka okuteekebwa mu mpapula mu 1850, era oluvannyuma n’eteekebwa mu kitabo ekyitibwa Early Writings. Eyo yategeeza nti 'abo abaalangirira ssaawa y’omusango baalina okutegeera okutufu ku ‘‘ekya bulijjo’’.'

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> Awo ne ndaba mu kwogera ku 'daily' (Danyeri 8:12) nti ekigambo 'sacrifice' kyateekebwako olw'amagezi g'omuntu, era tekiri mu mwandiko, era nti Mukama yawa abo abaayogeresa obubaka bw'essaawa y'omusango endowooza entuufu ku kyo. Bwe waliwo obumu, nga 1844 tennatuuka, abasinga ennyo baali bakkiriziganya ku ndowooza entuufu ku 'daily'; naye mu butabanguko okuva mu 1844 oluvannyuma, endowooza endala zakkiriziddwa, era ekizikiza n'obutabanguko byagoberera. Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Omulamwa ogw‘the daily’ mu kitabo kya Danyeri gwafuuka akabonero k’okuddayo kwa Adiventisimu ku nkola y’Obuprotestanti obwajeemu mu ntandikwa y’ekyasa eky’amakumi abiri, era leero okutegeera okw’amazima okw’Abamillerite ku ‘the daily’ kugaanyiiddwa bateyolooji ba Adiventisimu. Kugaanyiiddwa, newankubadde Sister White yalaga bulambulukufu nti Abamillerite baali batuufu mu kulambulula ‘the daily’ ng’obuyinza bwa Setaani obw’obupagani. Baagaana amazima g‘the daily’, si kyokka nga beewakanya okukakasa kwe okwasikirizibwa nti okutegeera kw’Abamillerite kwali kutuufu, naye era mu kusoomooza ddala okulaga kwe okutereere nti ennyigiriza ey’obulimba ey’ayigiriza nti ‘the daily’ limeerera obuweereza bwa Kristo mu Weema entukuvu yaleetebwa ‘bamalayika abagobebwa mu ggulu!’

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> Era waaliwo Ow'oluganda Daniells, ebirowoozo bye byali bikolebwako omulabe; era ebirowoozo byo n'ebya Omukadde Prescott byali bikolebwako b'abalayika abaagobebwa okuva mu ggulu. Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Okugaana kwe okunyikivu ku kye Abadiventisiti kaakano bakozesa ng’ekimu ku “ensowaani z’engero z’obulimba” kwali kukambwe nnyo, kubanga Daniells ne Prescott baatwala akabonero ak’amaanyi ga Setaani (obupagani) ne bakassa akabonero ako ku Kristo (omulimu gwe mu Ewatukuvu). Kino kifuula ebigezo by’enjigiriza okubeera munaana.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Ekigezo eky’omwenda mu byafaayo ebyatwala okutuuka mu 1863 kwe kukolebwa kw’olubawo olw’okubiri lwa Abakkuki mu 1850. Ekifaananyi ky’abatandisi eky’omwaka 1843 kyakolebwa mu 1842, era kiyitibwa “ekifaananyi kya 1843” lwa kuba kyalagula okudda kwa Kristo mu 1843. Ekiragiro eky’okukola olubawo olw’okubiri lwa Abakkuki kyawa Sister White mu 1850. Okukolebwa kw’obubawo bubiri bwa Abakkuki kugatta ebyafaayo by’omulayika asooka n’ow’okubiri n’eby’omulayika ow’okusatu. Mu byafaayo ebyawandiikibwa omuzzukulu we eby’obulamu n’omulimu gwe, awa olufupaganyo lw’ebyo ebyabaddewo ebyatuusa ku kukolebwa kw’ekifaananyi kya 1850. Abikola nga alondawo ebigambo ebikwata ku nsonga ebya Sister White era n’ateekako endowooza ye mu lwo.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> Bwe twaddayo ewa muganda waffe Nichols, Mukama yampa ekyolesebwa n’andaga nti amazima galina okulambikibwa bulungi ku bipande era ekyo kyandireese bangi okusalawo ku mazima okuyita mu bubaka bwa malaika ogw’okusatu, nga n’ebyasooka ebiri birambikiddwa bulungi ku bipande.-Bbaluwa 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> Mu kwolesebwa kuno era yalagibwa n’ekintu ekyandimuwa James White obugumu okwongera okufulumya:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> Nnabonawo era nti kyali kya mugaso kyenkana ekiwandiiko okukubibwa ng’abatumwa okugenda; kubanga abatumwa beetaaga ekiwandiiko kye batwala nabo ekirimu amazima ag’omu kiseera, okukissa mu ngalo z’abo abawulira, era awo amazima tegasaanawo mu birowoozo. Ate era ekiwandiiko kyandigenda gye abatumwa batayinza kugenda.-Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> Omulimu ku kifaananyi ekipya ne gutandikibwa amangu ddala, era ne wabaawo omukisa ogw’okubategeeza ab’oluganda ekyo mu lupapula lwa Present Truth lwe James yalufulumya mu mwezi ogwaddako:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> Chaati. Chaati ey’ensengeka y’ebiseera ey’ebirabirirwa bya Danyeri ne Yokaana, eyategekeddwa okulaga bulungi ddala amazima agaliwo kaakano, kati eri mu kukolebwako mu ngeri ya lithograph, ng’eri wansi w’okulabirirwa kwa Ow’oluganda Otis Nichols, e Dorchester, Massachusetts. Abo abayigiriza amazima agaliwo kaakano bajja kuganyulwa nnyo nayo. Okwogerako okusingawo ku chaati kujja kutegeezebwa mu bbanga erijja.-Present Truth, Novemba, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> Mu nkomerero ya Janwali 1851, ekifaananyi kyali kituukiridde era ne kimenyesebwa ng’ekigula ku ddoola bbiri. James White yasiima nnyo nakyo era n’akiwa ku bwereere eri 'abo Katonda b’ayise okuwa obubaka bwa malayika ow’okusatu' (Review and Herald, Janwali, 1851). Ebiweebwayo eby’obugabi ebimu byayambye okutuukiriza omutwalo gw’okukubisa. Arthur White, Ellen G. White: The Early Years, ekitundu 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Nga ayogera ku chaati ya 1843, Sister White yawandiika nti Katonda ye yali agikulembera.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> "Mukama yannalaga nti chaati ya 1843 yalungamizibwa omukono gwe, era nti tewali kitundu kyayo kyandikyusibwa; enamba zaali nga bwe yayagadde. Nti omukono gwe gwali ku yo era ne gukisa ensobi mu enamba ezimu, nga tewali asobola kulaba ensobi eyo okutuusa lwe omukono gwe gaggibwawo." Review and Herald, Novemba 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Nga awandiika ekitangaala ekikwatagana n’ekiragiro eky’okukola chati endala mu 1850, yawa okukkiriza kwa Katonda kwe kimu ku chati ya 1850 nga bwe kyawa ku chati ya 1843, era n’ategeeza nti chati endala ezali mu kukolebwa mu kiseera ekyo zaali tezikirizibwa Mukama. Ekiragiro eky’okukola chati empya kyagattibwa n’ekiragiro eky’okufulumya ekifulumizibwa ekipya.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> Nnalaba nti omulimu gw’okukola empande gwali gwa nsobi ddala. Gwatandikira eri Muganda Rhodes era ne guggobererwaamu Muganda Case. Ensimbi nnyingi zimaliriddwa mu kukola empande n’okutonda ebifaananyi ebitali bya mpisa era ebyenyinyala okulaga bamalayika ne Yesu ow’ekitiibwa. Ebyo byonna nnalaba nga tebisanyusa Katonda. Nnalaba nti Katonda yali mu kusasanya olupande lwa Muganda Nichols. Nnalaba nti waliwo obunnabbi obw’olupande luno mu Bayibuli, era bwe luba nti olupande luno lutegekeddwa abantu ba Katonda, bwe luba lulimala eri omu, luba lulimala era n’eri omulala, era nga singa omu yeetaaga olupande olupya olupiintiddwa ku mpimo ennene, bonna baba balwetaaga bwe kityo.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> Nalaba nti mu Munnakiriza Case mwalimu omwoyo ogutebuka, ogutalina mirembe, ogutakkuse era ogutasiima, ogwagala chaati endala. Nalaba nti chaati ezipentiddwa zino zaakosa bubi ekibiina ky’abakkiriza. Zaaleeta mu lukuŋaana omwoyo ogw’obuwagulu ogw’okunyooma n’okusekerera.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> Nnalaba nti enchati ze Katonda yalagira zakuba ku mutima mu ngeri ennungi, wadde nga tewali kunnyonnyolwa. Waliwo ekintu ekyaka, ekirungi era eky’eggulu mu ngeri bamalayika bwe balagiddwa ku nchati. Mpola nga tewamanyikika, omutima guleetebwa eri Katonda n’eggulu. Naye enchati endala ezakoleddwa zikyamuza omutima, era zireetera omutima okutekebwako nnyo ku nsi okusinga ku ggulu. Ebifaananyi ebiraga bamalayika byerabika ng’abadayimooni okusinga ab’eggulu. Nnalaba nti okumala ennaku ne wiiki, enchati zaalemedde ku mutima gwa Muganda Case, mu kiseera we yandibadde ng’anoonya amagezi ag’eggulu okuva eri Katonda, era yandibadde akula mu mikisa gy’Omwoyo n’okumanya amazima.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> "Nnalaba nti ssinga ensimbi ezonooneddwa mu kufulumya echaati zaakozeseddwa mu kuleeta amazima mu bukkakafu mu maaso g’ab’oluganda okuyita mu kufulumya ebiwandiiko ebitono, n’ebirala, zaandikoze nnyo ebirungi era ne zilokola emimeeme. Nnalaba nti omulimu gw’okukola echaati gusaasaanye ng’omusujja." Manuscript Releases, ennamba 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Ategeeza mu bulambulukufu nti “Katonda yali mu kusindikibwa kw’ekibawo kya [1850] ekya Muganda Nichols,” era nti waaliwo “obunnabbi [Habakkuku bbiri] obw’ekibawo kino mu Bayibuli.” Era yalambulula nti “ebibawo” [ebingi; 1843 ne 1850] “ebyalagirwa Katonda byakwatanga obulungi ku mutima, ne bwe tewali kunnyonnyola.” Habakkuku bbiri yalagira Abamilleraiti okufuula okwolesebwa okulambulukufu ku bibawo, (mu bungi), okukira nti oyo asoma ebibawo ebibiri ayinza okuddukira eri n’eri mu Kigambo kya Katonda. Ebibawo eby’obwakatonda tebyetaaganga kunnyonnyola kwongerwako, si nga bwe kyali ku kibawo ekyekubiivu kya Uriah Smith eky’omwaka 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Awo Mukama n’anziramu, n’aŋŋamba nti, Wandiika okwolesebwa, era oteeke ku bipande nga kirabika bulungi, alyoke adduke oyo asoma. Habakkuku 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Ekigezo eky’ekkumi kye kitunuuliddwa ennyo mu kiwandiiko kino. Ku bigezo kkumi Musa bye yogerako mu Kitabo ky’Okubala essuula ey’ekkumi n’ennya, abakugu Abebbulaniya n’abayigirize b’eddiini abalala baleeta okuteebereza okwenjawulo ku nti bintu biki mu byafaayo okuva ku kulokolebwa ku Nnyanja Emyufu okutuuka ku bujeemu bw’abakessi kkumi ebiyinza okubalirwa ng’ebyo bigezo. Olw’obujeemu obw’enjawulo obwalabika mu byafaayo ebyo, waliwo ebisoboka ebitonotono eby’okulondamu, naye kituufu nti ekigezo eky’ekkumi kyamaka entandikwa y’emyaka amakumi ana egy’okufa nga baggwawo omu ku omu mu ddungu okutuusa abajeemu bonna abaali batuuse ku myaka gy’obuvunaanyizibwa lwe baafa.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Mu ngeri efaananako, abamu bayinza okuwakanя okulonda kwange kw’emyeso gino kkumi egy’enjigiriza, kubanga oyinza okubaawo enjawukana ezirabika ng’ezirungi okusinga bye ntaddewo wano. Wadde kiri bwe kityo, omuyeso ogw’okumi era ogw’enkomerero gulabika bulungi ddala nga bwe gwali obujeemu bw’abaagenda okukebera ensi ab’ekumi. Kwali okugaana emirundi musanvu egy’Ebyabaleevi 26. Waliwo obujulizi bungi obw’obunnabbi obuwagira olunnyonnyolwa luno.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Mu kiwandiiko ekiddako tujja okutandika okulambulula abo abajulizi b’obunnabbi abawagira okutegeera nti ebbanga ly’emirundi omusanvu eryo mu Levitiko 26 kye kulemererwa okw’ekkumi era okw’enkomerero kw’obwadiventisi obwa Lawodikiya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> Bwe kiba nti amaanyi ga Katonda gakiwa obujulizi ku ky’amazima, amazima ago galina okuyimirira emirembe gyonna nga mazima. Tewalina kukkirizibwa endowooza eziddirira ezivuganya n’ekitangaala Katonda kye yatuwadde. Abantu balizuukirawo ne bawa entegeera za Ebyawandiikibwa, ze baziraba nga mazima, naye ezitali mazima. Amazima ag’akaseera kano, Katonda yatuwadde nga musingi gw’okukkiriza kwaffe. Yennyini yatuyigiriza ekiri amazima. Omu alizuukirawo, era n’omulala, n’ekitangaala ekipya ekivuganya n’ekitangaala Katonda kye yatuwadde ng’ayita mu kulaga kwa Mwoyo we Omutukuvu.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Waliwo batono abakyali balamu abaayitamu obumanyirivu obwafunibwa mu kuteekebwawo kw’amazima gano. Katonda mu kisa kye yabakuumira obulamu, balyoke baddamu n’okuddamu okutegeeza obumanyirivu bwe baayitamu okutuusa ku nkomerero y’obulamu bwabwe, nga Yokaana omutume bwe yakikola okutuusa ku nkomerero y’obulamu bwe. N’ababbendera b’amazima abaafa, bagenda okwogera okuyita mu kuddamu okukuba ku mpapula ebiwandiiko byabwe. Nkulagiddwa nti bwe kityo amaloboozi gaabwe galina okuwulirwa. Balina okuwa obujulizi bwabwe ku ki ekiba amazima ag’ekiseera kino.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> Tetuli ba kukiriza ebigambo by’abo abajja n’obubaka obuwakanya emisingi egy’enjawulo egy’okukkiriza kwaffe. Bakuŋaanya Ebyawandiikibwa bingi, ne babizimbiriza ng’obujulizi okwetooloola enteeberezzo ze bateekawo. Ekyo kikolebeddwa emirundi n’emirundi mu myaka amakumi ataano egiyise. Era newaakubadde nga Ebyawandiikibwa bye bigambo bya Katonda era biteekwa okussaamu ekitiibwa, engeri gye bikozesebwa, singa eriyo eriggya empagi emu ku musingi Katonda gwe yawagidde mu myaka gino amakumi ataano, kiba kisobyo ekkulu. Oyo akozesa bwe kityo tamanyi okulaga okw’ekitalo okw’Omwoyo Omutukuvu okwawa obuyinza n’amaanyi ku bubaka obwayita obwatuuka eri abantu ba Katonda. Obubaka Obulondeddwa, ekitabo 1, 161.

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