Article

# Elijah - Number Seven

Eriya - Ennamba Musanvu

The First and Last

Ow’olubereberye n’Owasembayo

Author

Jeff Pippenger

Published

October 7, 2023

Formats

PDF
Word

We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Tukalaga 1863 ng’ekipimo eky’okukemebwa eky’enkomerero mu lunyiriri lw’ebikemwa ebyatandikira ku kugwaamu essuubi okunene okw’omu 1844. Ekiteeso kyaffe ekyasooka kye kino: nti ekibiina ky’Abamillerite kyaggwawo lwe Ekkanisa y’Abadiventisti b’Olunaku Olwa Ssabiiti yawandiikibwa mu mateeka mu Gavumenti ya United States mu mwaka gumu ogwo nyini. Ekibiina ekyatandika mu by’obunnabbi mu 1798, kyaggwawo mu 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Obusikiriza bututegeeza nti bwe malayika ow’amaanyi ow’Okubikkulirwa essuula 18 yakka nga 11 Settemba 2001, ekyo kyali kyalagirwa mu kifaananyi mu kibiina ky’Abamillerite, bwe malayika ow’Okubikkulirwa essuula 10 yakka. Ekibiina ky’Abamillerite kyatandika mu kiseera eky’enkomerero mu 1798, lwe okwolesebwa kw’omugga Ulai okuli mu Danyeri essuula 8 n’9 kwabikkulibwa. Ekibiina kya 144,000 kyatandika mu kiseera eky’enkomerero mu 1989, lwe okwolesebwa kw’omugga Hiddekel okuli mu ssuula ssatu ezisembayo eza Danyeri kwabikkulibwa.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Mu biseera byombi eby’enkomerero, watandikira okwawukana okweyongera mu maaso wakati w’abalondwa ab’edda n’abo abali mu kibiina eky’entambula mu byafaayo byabwe eby’enjawulo. Bwe lyakakasibwa mu lwatu nti etteeka ery’obusooke eryakulembera buli byafaayo liyimiridde, malayika wa buli byafaayo n’akka. Obubaka, ekibiina n’omubaka byebikozesebwa Mukama bye yakozesa mu buli byafaayo okulaga ekibi ky’abalondwa ab’edda, kubanga nga Kristo bwe yayigiriza ku mulimu gwe, singa teyajja Abayudaaya ab’ayomba-yomba ab’ebyafaayo tebandibadde na kibi. Omubaka, obubaka n’ekibiina by’ebikozesebwa eby’omusango ebyakwata abalondwa ab’edda mu bvunaanyizibwa olw’okugaana ekitangaala ekweyongera mu maaso eky’ebyafaayo byabwe eby’enjawulo; era malayika bwe yakka, kyalaga nti enkola y’omusango ku bantu b’endagaano ab’edda yatandise. Ekikozesebwa eky’omusango kimanyibwa bwe bannabbi abalaga ebyafaayo ebyo balya obubaka obubawereddwa Mukama. Bwe balya obubaka, ne batuusa obubaka eri abalondwa ab’edda abeeraganyizibwa ng’abantu ab’emitwe egikakafu era abajeemu, abatawulira wadde okukyuka. Malayika bw’aba amaze okukka era obubaka ne bulyibwa, okusala omusango ku bantu abajeemu ne kutandika.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Tukozesa enkola y’okulamula eya Isirayiri ey’edda, nga bwe eragiddwa mu kitabo ky’Eby’Okubala, ku byafaayo by’ekibiina kya ba Millerite; era mu nkomerero, tunaakozesa enkola eno ey’okukebera ku kibiina ky’ab’enkumi kikumi n’ana mu nnya. Ekitegeeza ky’akabonero k’ennamba ‘kkumi’ kisalibwawo okusinziira ku kontekisi y’ekitundu ky’ebyawandiiko we kikozeseddwa.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Olunyiriri lw’ebigezo kkumi lutandikira ku kuggwamu essuubi, oba ku Nnyanja Emyufu eri Isirayiri ey’edda oba nga October 22, 1844 eri Abamillerite. Sister White yalaga amazima “landmark” agaggulibwawo mu kiseera ekyo, nga atandika n’akyo kye yayita “okuyita kw’ebiseera.” Okuggwamu essuubi kwa Abeebbulaniya kwava ku bulabe obw’eggye lya Falaawo. Okubula okukkiriza mu buyinza bwa Katonda mu Abeebbulaniya kwalabikira mu ngeri gye baaddamu olw’okutya kwabwe eri eggye ly’abalabe baabwe, nga bwe kyali mu kigezo eky’ekkumi n’ekyasembayo. Yesu alaga enkomerero okuva ku ntandikwa; n’olwekyo okutya abantu ab’enene ennyo mu Nsi Eyasubizibwa, abakessi kkumi be baalaba, kyali kye kimu ne kutya okwaleeta okuggwamu essuubi kwabwe ku Nnyanja Emyufu. Ekigezo eky’ekkumi n’ekyasembayo eky’ekibiina ky’Abamillerite kyandibadde obunnabbi bw’ebiseera, nga bwe kyali October 22, 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Obwennyamivu obunene obwava mu kukemebwa okw’enkulaakulana mu byafaayo bya Abamilerite bwalangira okutandika kw’ebyafaayo ebyali bifaananyiziddwa bulungi olw’okununulibwa kwa Isirayiri ey’edda okuva mu Misiri. Nga kutandikira ku Nnyanja Emyufu, waaliwo ebyekemebwa kkumi mu lunyiriri, era ekikeeso eky’enkomerero kyandifaananyizza ekisooka. “Okuyitamu obudde” mu bbudde ly’obwennyamivu obunene kwava ku kutategeerwa bulungi kw’obunnabbi obw’ebbanga. Ekisembayo mu nteekateeka y’okukemebwa kwa Isirayiri ey’omwoyo kyandibadde kye kimu n’ekyasooka. Mu 1863, abakulembeze ba Isirayiri ey’omubiri baalonda okuddayo ku nkola y’okutaputa Ebyawandiikibwa ey’abo be baali bamaze okutegeeza ng’abawala ba Loma, ne bagaana, oba nga tuyinza okwogera nti ne batategeera bulungi, obunnabbi obw’ebbanga obuluwanvu obusinga mu Bayibuli. Okuweddekerwa kw’ebikeeso kkumi mu Isirayiri ey’omubiri n’ey’omwoyo kwaalagibwa mu kutandika. Era mu nkomerero, mu mbeera zombi, abajeemu baalaze okwegomba okuddayo mu kifo mwe baali bamaze okulokolebwa okuva.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Olw’okugaana “emirundi musanvu” egyo mu Levitiko amakumi abiri mu mukaaga, Adiventisimu ey’e Laodikiya yaleta obuzibu bw’obunnabbi obwo baali tebalusubiranga. Okutuusa leero tebasobodde kukimalawo, newankubadde baleeta ebika eby’enjawulo by’engero ez’obulimba nga bagezaako okukikola. Oluzibu luli mu lunyiriri Sister White lw’ategeeza ng’essiseko n’omugigi ogw’omu kkati ogw’Adiventisimu.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Ekyawandiikibwa ekisinga ebyalala byonna, ekyali omusingi era n’ensika eya wakati ey’okukkiriza okw’Okudda kwa Kristo, kye kyali okulangirirwa nti, ‘Okutuusa ennaku enkumi bbiri n’ebikumi bisatu; awo ekifo ekitukuvu kinaatukuzibwa.’ [Danyeri 8:14.] Olutalo Olukulu, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Abadiventisiti balina bingi bye boogera ku lunyiriri olw’ekkumi na nnya, naye tebakwata ku nsonga esooka ennyo eyetaagibwa okulabibwa ku lunyiriri olwo. Ensonga eyo ye nti olunyiriri olw’ekkumi na nnya lye ddamu. Okuddamu tekitegeeza kintu singa tekigattiddwa n’ekibuuzo ekikireeseewo. Olunyiriri olw’ekkumi na ssatu tekisobola kwawulibwa okuva ku lunyiriri olw’ekkumi na nnya mu ngeri y’amagezi, mu nkola y’olulimi oba mu ngeri entegeerekeka, kubanga olunyiriri olw’ekkumi na ssatu lye kibuuzo, ate olunyiriri olw’ekkumi na nnya lye ddamu.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Ekibuuzo, bwe kyanjulirwa mu ngeri entuufu era ey’obwenkanya, kireeta okutegeera okw’enjawulo ennyo ku kitundu eky’ekkumi n’ena okusinga kye Adiventisimu eyigiriza. Kino tekitegeeza nti ekitundu eky’ekkumi n’ena si “omusingi n’omusito omukulu ogw’omu katikati ogw’okukkiriza kwa Adiventi,” kubanga bwe kityo bwe kiri. Kitegeeza nti bwe Adiventisimu yategeera bubi ne kissa ku bbali “emirundi musanvu” mu 1863, tebaasobola kunnyonnyola mu bujjuvu kye kitundu eky’ekkumi n’ena ddala kitegeeza. Mu Byawandiikibwa, ekitundu ky’amazima si mazima. Bwe kitegeezebwa bulungi, ekibuuzo eky’ekitundu eky’ekkumi n’asatu kyeetaaga okutegeera obunnabbi obulaga okutukuza ekifo ekitukuvu ekyali kunyigirizibwa wansi w’ebigere, era n’okutegeera obunnabbi obulaga okunyigirizibwa kw’eggye. Obunnabbi bw’emyaka 2300 bwe bukwata ku “kifo ekitukuvu” ate obunnabbi bw’emyaka 2520 bwe bukwata ku “ggye.”

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Okunyonyola obukwatagana wakati w’ebitundu ebibiri kyetaagisa okunoonyereza okuwanvu, kye siteeseteese kukola mu kiseera kino mu biwandiiko bino. Ensonga zino ziwogeddwako emirundi mingi mu myaka egiyise era zisangibwa mu ‘Habakkuk’s Tables’. Nkyakyogera ku makabonero ga Eriya era njagala okumaliriza amazima ago okusooka.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller ye yali Eriya ku ntandikwa ya Adiventizimu, era okuzuula kwe okusooka kwali “Emirundi Omusanvu” egyogerwako mu Leveeriko 26, kale okugaanirwa kwa mazima ago mu 1863 kwali okugaanira obubaka bwa Eriya. Wano njogerako ku nsonga ya Alufa n’Omega eraga nti enkomerero efaanana n’entandikwa. Okukezebwa okw’enkomerero kwa Isirayiri ey’edda kwakikikirirwa mu kukezebwa okwasooka. Okukezebwa kwombi kulaga entiisa nti amawanga agatamanyi Katonda gaali ga maanyi okusinga Katonda. Okukezebwa okw’ekkumi, nga kwe kimu mu ngeri y’ensonga, kwali kwa bujeemu bungi nnyo okusinga okwasooka, kubanga ebyafaayo eby’obuwanguzi bwa Katonda mu kukezebwa okwasooka byandibadde bizza mu abanjeemu okwesiga okunywevu. Baayolesa nti bagaanye Katonda newankubadde nga baalina obujulizi obusinga obw’amaanyi ge okusinga bwe baalina ku Nnyanja Emyufu. Mu 1863, Adiventizimu ey’Abamilleraiti yali emaze okunnyonnyola lwaki okugwaamu essuubi okunene kwali omulimu ow’amaanyi ogwa Katonda, naye ne bakyasalawo okulonda omuduumizi ne baddayo e Misiri era ne bagaana obubaka Danieli bw’ayita “ekirayiro kya Musa,” ekyali kikiikiriddwa Eriya.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Mu kifo ky’okutwala ebbanga okulambulula obukakafu obulaga obutuufu bw’ebiseera musanvu ng’obunnabbi bw’ebbanga, njja kukozesa endowooza enyangu okulaga obutuufu bwabyo mu ngeri endala. Ku ntambula eyatandika mu 1798, ekigezo eky’enkomerero eky’omwaka gwa 1863 kyandibadde era kiyimiririra ekigezo eky’enkomerero eri entambula y’omulayika ow’amaanyi ey’Okubikkulirwa essuula ey’ekkumi n’omunaana. Okulagirizibwa kw’Omwoyo kubadde kulambulukufu nnyo ku kiki ekiba ekigezo eky’enkomerero eri entambula zombi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> "Setaani . . . bulijjo ayingiza eby'obulimba—okubaggya ku mazima. Okulimba okw'enkomerero ddala kwa Setaani kujja kubeera okufuula obujulirwa bw'Omwoyo wa Katonda butalina makulu. 'Awatali kwolesebwa, abantu bazikira' (Engero 29:18)." Selected Messages, ekitabo 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Tewali ngeri ey’amazima gy’oyinza okutwaliramu ebyawandiikibwa bya Ellen White n’ogamba nti teyakkiriza mu bujjuvu “emirundi musanvu” egiri mu Ebyoogerwa eby’Obulevi amakumi abiri mu mukaaga. Mukyala White, nga bwe twalaze edda mu biwandiiko bino era nga kikwatebwa obulungi mu olunyiriri lw’ebiwandiiko oluyitibwa “Emmeeza za Abakkuku”, atutegeeza mu butereevu nti Katonda ye yakulembera okukolebwa kw’ebipande ebyo byombi eby’omwaka gwa 1843 n’ogwa 1850. Ayigiriza mu butereevu nti emmeeza ezo ebbiri zaali okutuukiriza kwa Abakkuku essuula bbiri. Ebipande byombi byateeka “emirundi musanvu” egya Ebyoogerwa eby’Obulevi amakumi abiri mu mukaaga ng’omutima gw’enteekateeka y’ebifaananyi byabyo. Mu bipande byombi, olunyiriri lw’“emirundi musanvu” lulaga musaalaba gwa Kristo nga gwe guli wakati ku olunyiriri lw’obunnabbi olw’“emirundi musanvu.”

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Wamu n’okuwagira kwe ku bipande bibiri bya Habakkuku, awandiise emirundi mingi nti tulina okweyongera okuleeta obubaka obwaaleetebwa okuva mu 1840 okutuuka mu 1844, era buli muwandiisi w’ebyafaayo ow’Abadiventisi ayogerako engeri abagoberezi ba Miller gye baakuzanga obubaka bwe baalangiranga, alaga nti baakozesa ekipande kya 1843. Si kyokka nti awagira obubaka obukiikirizibwa ku bipande ebyo era n’akuutira abantu ba Katonda okweyongera okuleeta obubaka bumu ddala obwaaleetebwa mu mulembe ogwo; era awa n’ebitundu bingi mwe yalabula nti obubaka obwo bujja kulumbibwa mu mulembe gwonna ogw’ebyafaayo gw’abasigalira ba Katonda. Buli lwe yalabula ku bulumbaganyi obwo, emirundi n’emirundi yategeeza nti omulimu gw’abakuumi ba Katonda kwe kulwanirira amazima ago gennyini.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Obanga emapepa agateekebwako ebifaananyi si matuufu, olwo n’obubaka bye galaga mu ngeri ey’obufaananyi nabwo si butuufu. Obanga obubaka Abamillerite bwe baabuulira okuva mu 1840 okutuuka mu 1844 bwali si butuufu, olwo n’okutegeeza kwa Ellen White emirundi mingi nti obubaka bwa Abamillerite bwe musingi nako kuba si kituufu. Obanga obubaka obwo bwali si butuufu, olwo n’ebiragiro bye eby’okweyongerayo okuwaayo amazima ago gennyini biba magezi ag’obulimba. Obanga obubaka bw’Abamillerite tebwakiikirira emisingi egyalina okukuumibwa n’okulindwa okuva ku kulumba kwa Setaani, olwo n’amagezi ago nabo gakyamu. Okutuuka ku kusalawo nti ebintu byonna bino ebikwatagana n’obubaka bwa Eriya obw’ekiseera ekyo mu byafaayo byakyamu, kyandilaze bulungi nti Ellen White yali nnabbi w’obulimba.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adiventisimu wa mulembe guno bakyaayigiriza mu semina zaabwe ez’Okubikkulirwa nti ekkanisa esigalayo eneeba n’Omwoyo ogw’Obunnabbi, ogwo gwe bujulizi bwa Yesu, naye tebagamba ddala abo be bagezaako okuyingiza mu buwannamemba bw’ekkanisa nti bagaana bunnambiro okuwagira kwa Ellen White n’obulabula bwe obwakwata ku mazima g’ensisekwa agasooka n’ebyafaayo eby’olutandikwa. Ekitundu ekiddako kikutegeeza ki?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Tetulina kyetutya ku biseera eby’omu maaso, okuggyako nga tweyerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Mu 1863, ekibiina ky’Abamillerite kyatuuka ku nsalawo ne kyeewandiisa mu maaso ga gavumenti ng’ekitongole eky’amateeka, ekyo ekyavaamu oluvannyuma ne kifuuka ekifaananyi ky’obupapa, nga bwe Ellen White bw’akitegeeza, kwe kwegatta kwa ekkanisa ne gavumenti.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> Mu nkulakulana eziri mu maaso kaakano mu United States ez'okukakasa nti ebitongole n'enkola z'ekkanisa ziwagirwa gavumenti, Abaprotestanti bagoberera mu bigere by'Abakatoliki. Ate era, baggulawo oluggi eri Obwa Paapa okuddamu okufuna mu Amerika ey'Abaprotestanti obukulembeze obw'abufiiriddwa mu Nsi Enkadde. Okulwanagana Okukulu, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Olw’okukkiriza nti okwegatta mu mateeka ne gavumenti kyali ku byetaagisa okuteekateeka ekibiina, mu kiseera we baali bakungaanya abavubuka b’eggwanga okubatwala mu kikaba ky’omusaayi ekyayitibwa Entalo ey’omu Ggwanga, ekibiinja ky’Abamillerite ne kiggwaawo. Mu 1863, nga bayita mu kiwandiiko ekyafulumizibwa n’ekipande ekipya, Ekkanisa ya Abadiventisi b’Olunaku Ol’omusanvu yegaana obunnabbi bw’obuddu, Daniel bwe yayita omuyirayiro gwa Musa. Mu 1850, Mukama yali alagidde abantu be okukola ekipande eky’okubiri ekya Habakkuku, era okugolokosa ensobi gye yali abikkiridde n’omukono gwe ku kipande kya 1843. Ekipande ekalagirwa mu 1850 kyatuukiriza ddala ekigendererwa kyakyo, kubanga Ellen White yagamba nti yalaba “nti Katonda yali mu kufulumya ekipande ekyo,” era nategeeza nti ekipande kya 1850 kyogerwako mu Habakkuku essuula ey’okubiri.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Ekigendererwa ky’ekipande eky’omwaka 1850 kyali kye kimu ne ky’ekipande eky’omwaka 1843. Kyali kigendereddwa okuba ekikozesebwa mu mulimu gw’okubuulira Enjiri eky’okutwala obubaka bw’omumalayika ow’okusatu eri ensi eri mu kufa. Mu 1863, obubaka obwo bwasuulibwaawo. Omutendera gw’okukemebwa oguyolesebwa mu kukemebwa okw’atandika ku Nnyanja Emyufu, gwatandika n’obunnabbi bw’ebiseera obulaga ekifo ekitukuvu ekyali kigenda okunyigirizibwa wansi w’ebigere mu Danyeri 8:13, era omutendera ogwo gwaggwa n’obunnabbi bw’ebiseera obulaga eggye eryali ligenda okunyigirizibwa wansi w’ebigere mu Danyeri 8:13.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Enkola y’okugezesa eyatandika nga 22 Okitobba 1844, erina omukono gwa Alufa ne Omega. Entandikwa y’eyo nkola y’okugezesa yali obunnabbi bw’ebbanga obwalaga Ewatukuvu eryaali ligenda okukandagirirwa wansi. Bwabadde obunnabbi obwaleeta omusana omungi ennyo bwe bwatuukirizibwa. Enkola y’okugezesa eyaggwaawo mu 1863, erina omukono gwa Alufa ne Omega. Okukoma kw’eyo nkola y’okugezesa kwali obunnabbi bw’ebbanga obwalaga eggye eryaali ligenda okukandagirirwa wansi. Bwabadde obunnabbi obwateekebwawo okuleeta omusana omungi ennyo bwe bwatuukirizibwa. Bwabadde obunnabbi bw’ebbanga obwaaleetebwa Eriya w’ebyafaayo ebyo, era bwe bwagaanibwa ne buteekebwa ku bbali, bwaleeta ekizikiza ekinene.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Era okusalirwa omusango kwe kuno, nga omusana guzze mu nsi, abantu ne baagala ekizikiza okusinga omusana, kubanga ebikolwa byabwe byali bibi. Yokaana 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Ensonga y’amagezi gye nnagala okumalirizaako mu kiwandiiko kino ye gye nnamaze dda okwogeraako. Katonda, ng’ayita mu Ellen White, yakkiriza machati ga 1843 ne 1850?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.

> Ndabye nti chaati eya 1843 yakulembeddwa n’omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yabadde ayagala zibeere; nti omukono gwe gwali waggulu era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyamu omukono gwe. Ebiwandiiko Ebyasooka, 74.

> “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.” Manuscript Releases, number 13, 359; 1853.

> Nnalaba nti Katonda yali mu kupapulibwa n'okusasanyizibwa kwa chati eyakolebwa Muganda waffe Nichols. Nnalaba nti waliwo obunnabbi bwa chati eno mu Bayibuli, era bwe kiba nti chati eno etegekeddwa eri abantu ba Katonda, bwe kimala omu, kimala n'omulala; era singa omu yeetaaga chati empya eyapentebwa ku kipimo ekinene, bonna bagyetaaga mu ngeri y'emu. Manuscript Releases, ennamba 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Katonda, nga ayita mu Ellen White, yateeka omukono ku bubaka abawagizi ba Miller bwe baawanjulira mu bbanga ly’emyaka 1840 okutuuka 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> "Katonda tatuwa bubaka bupya. Tusaanidde okulangirira obubaka obwatufulumya okuva mu amakanisa amalala mu 1843 ne 1844." Review and Herald, Janwali 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> "Katonda atulagira tuwe omwanya gwaffe n'amaanyi gaffe eri omulimu ogw'okubuulira abantu obubaka obw'azuukusa abasajja n'abakazi mu 1843 ne 1844." Okufulumya Ekiwandiiko, Ennamba 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> Amazima ge twafuna mu 1841, '42, '43, ne '44 kaakano galina okwekenneenyebwa era okulangirirwa. Obubaka bw’omalayika asooka, ow’okubiri, n’ow’okusatu bujja mu biseera eby’omu maaso okulangirirwa n’eddoboozi eddene. Bijja okuweebwa n’okufaayo ennyo n’obumalirivu, era mu maanyi g’Omwoyo. Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> Tutegeera obunafu n’obutono bw’omulimu mu kiseera kino. Tulina obumanyirivu. Mu kukola omulimu Katonda gwe yatuwadde, tuyinza okugenda mu maaso mu bwesige, nga tukkakasa nti y’anaaba obusobozi bwaffe. Anaabeera naffe mu 1906, nga bwe yali naffe mu 1841, 1842, 1843, ne 1844. Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> Abo abayimirira ng’abayigiriza era nga bakulembeze mu bitongole byaffe balina okuba abakakamu mu kukkiriza era mu nsonga entongole ez’obubaka bw’omulayika ow’okusatu. Katonda ayagala abantu be bamanye nti tulina obubaka nga bwe yatuwa mu 1843 ne 1844. General Conference Bulletin, Epreeri 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Katonda, ng’ayita mu Ellen White, yalabula abantu be okulwanyisa obulumbaganyi obwandibuzaamu amaanyi amazima agali mu byafaayo by’Abamillerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> Obubonero obukulu obw’amazima, obutulaga engeri gye tutambulira mu byafaayo eby’obunnabbi, buteekwa okukuumibwa n’obwegendereza nnyo, bireme kumenyebwa era ne mu kifo kyabyo ne teekebwawo endowooza ezireeta akavuyo okusinga okuwa omusana omutuufu. Obubaka Obulondeddwa, ekitabo eky’okubiri, omuko 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> Leero Sitaani anoonya emikisa egy’okumenyaawo obubonero bw’amazima—ebijjukizo ebyasimbibwa mu kkubo; era twetaaga obumanyirivu bw’abakozi abakuze, abaazimbira ennyumba yaabwe ku lwazi olunywevu, abeyise mu kuwawaabibwa n’okutenderezebwa ne basigala banywevu ku mazima. Abakozi b’Enjiri, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> Katonda tabula ku nsi bantu abamanyi okwawula wakati w’ekirungi n’ekibi, n’obutuukirivu n’obutali butuukirivu. Katonda alina abantu be yalonda okuyimirira mu maaso g’olutalo mu biseera eby’amangu. Mu kiseera eky’ekizibu, ajja kuyimirizaawo abantu nga bwe yakola mu nnaku ez’edda. Abavubuka bajja kulagirwa okwegatta n’abatwala ekibendera abakuuze, balyoke bannywezebwe era bayigirizibwe mu bumanyirivu bw’abo abeesigwa abaayiseemu entalo nnyingi, era Katonda aboogeddeko emirundi mingi okuyita mu bujulizi bw’Omwoyo gwe, ng’abalaga ekkubo ettufu era ng’asalira omusango ekkubo ekikyamu. Bwe wabaawo obulabe obugezesa okukkiriza kw’abantu ba Katonda, abakulembera abaasooka bano balina okujjukiza n’okunnyonnyola obumanyirivu bw’edda, mu biseera nga bino bwe byatuuka, nga amazima gaabuuzibwa, era nga ne birowoozo eby’ekitalo, ebiva si eri Katonda, byayingizibwa.

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> Obumanyirivu bw’abo bakozi abakadde bwetaagibwa kaakano; kubanga Setaani alindirira buli mukisa okuteeka mu bwereere obubonero bw’ekkubo obw’edda—ebijjukizo ebyasimibwa mu lugendo. Review and Herald, Novemba 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Mu mwaka gwa 1863, ekibiina ky'Abamillerite kyatuuka ku nkomerero nga bagaana amazima agasooka ge Eriya owa mulembe ogwo yali alagiddwa okutegeera. Ekigezo kyakyo eky’enkomerero kyasinziddwa ku nnyiriri ebbiri mu Danyeri omunaana eziraga okuyisibwa wansi w’ebigere kw’ekifo ekitukuvu n’eggye. Ekitangaala ky’ekifo ekitukuvu kyabikkulibwa ku kisooka ku bigezo kkumi, era ekizikiza ne kireetebwa ku ggye ku kisembayo ku bigezo kkumi.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Ekintu kimu kikakafu: abo Abadiventisti ab’Olunaku Olw’omusanvu abayimirira wansi w’ekibendera lya Sitaani banasooka kuleka okukkiriza kwabwe mu bulabula n’okunenya ebiri mu Bujulizi bw’Omwoyo gwa Katonda.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Okuyitibwa okw’okwongera okwewaayo n’obuweereza obutukuvu obusinga kukolebwa, era kuligenda mu maaso kukolebwa. Abamu abali kaakano nga bayogerera ebiteeso bya Setaani balikomawo mu bwenge. Waliwo abali mu bifo eby’obwesigwa eby’ekikulu abatategeera amazima ag’ekiseera kino. Eri bo, obubaka busaanidde okuweebwa. Bwe bakikkiriza, Kristo alibakkiriza, era alibafuula bakozi wamu naye. Naye bwe bagaanira ddala okuwulira obubaka, balinywera wansi w’ekibendera ekirabika enzirugavu kya Omulangira w’ekizikiza.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Ndagiddwa okwogera nti amazima ag’omuwendo ag’ebiseera bino gaggulwawo bulijjo era ne gakyeyoleka obulungi ennyo mu bwongo bw’abantu. Mu ngeri ey’enjawulo, abasajja n’abakazi balina okulya omubiri gwa Kristo n’okunywa omusaayi gwe. Walijjawo okukula kw’okutegeera, kubanga amazima galina obusobozi obw’okweyongera bulijjo. Katonda, Omutandisi w’amazima, ajja okuyingira mu bumu obusembye era obusingasinga n’abo abagoberera nga bagenderera okumumanya. Bwe abantu ba Katonda banaakiriza ekigambo kye ng’omugaati ogw’omu ggulu, bajja kumanya nti okufuluma kwe kutegekeddwa ng’enkya. Bajja kufuna amaanyi ag’omwoyo, nga n’omubiri bwe gufuna amaanyi ag’eby’omu mubiri nga emmere eriiddwa.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Tetutegeera na katono enteekateeka ya Mukama mu okubaggya abaana ba Isirayiri mu buddu bw’e Misiri, era n’okubakulembera okuyita mu ddungu okubayingiza mu nsi ya Kaanani.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> Bwe tukungaanya ensanafu z’ekitangaala eby’obwakatonda ezikyaka okuva mu Njiri, tujja kufuna okutegeera obulungi okusinga ku nteekateeka y’Abayudaaya, era n’okusiima okw’ennongezi eri amazima gaayo ag’ekikulu. Okunoonyereza kwaffe ku mazima tekunnatuukirira. Tukungaanyizza ensanafu ntono zokka z’ekitangaala. Abo abataba abayizi b’Ekigambo buli lunaku tebasobola kutaawulula ebibuuzo eby’enteekateeka y’Abayudaaya. Tebajja kutegeera amazima agayigirizibwa mu buweereza bwa yeekaalu. Omulimu gwa Katonda guzizikiddwa olw’okutegeera okw’ensi ku nteekateeka ye ennene. Obulamu obujja buliyanjulula amakulu g’amateeka Kristo, nga akwekeddwa mu musimbu gw’ekire, ge yagaba eri abantu be. Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Tugenda mu maaso n’okutunuulira kwaffe ku bubonero bwa Eriya obukwatagana ne 1863 mu kiwandiiko ekiddako.

Back to Articles