Article

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

Ekitabo kya Danyeri - Ennamba ekikumi mu musanvu

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Ennambi ey’obunnabbi: okuva eri Yeerobowaamu okutuuka eri Yosiya n’okuzzaawo amakubo ag’edda

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word

In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Mu mwaka gwa 1844, Abapurotesitanti b’Amerika Amagatte baava mu kibiina kya Millerite ne beetwala mu kifo kyabwe eky’obunnabbi nga muwala wa Babulooni, nga bwe kyafaananyizibwa Yerobowaamu bwe yassaawo enkola enkyamu ey’okusinza mu kiseera emiryango gye kkumi egy’obukiikakkono bwe gyawukana okuva mu bwakabaka obw’omumaserengeta bwa Yuda. Ennyana za zaabu bbiri ez’a Yerobowaamu, emu mu kibuga kya Beteri (kitegeeza “ennyumba ya Katonda”/Ekkanisa), n’endala mu Daana (kitegeeza “okusala omusango”/Gavumenti), byafaananyiza enkola enkyamu ey’Ekkanisa ne Gavumenti egirabikira mu Amerika Amagatte. Ebitundu byonna eby’omu nkola enkyamu ya Yerobowaamu ey’Ekkanisa ne Gavumenti byategekebwa nga bifaanana ddala entekkateeka yennyini eyateekebwawo mu kujeemera kwa Alooni. Noolwekyo, enkola enkyamu ey’okusinza eya Yerobowaamu yali ekifaananyi ky’enkola enkyamu ey’okusinza eya Alooni.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Enteekateeka ey’obulimba eya Yerobowaamu yakiikirira enteekateeka y’okusinza Abaprotesitanti gye baayimirira nayo bwe baasala okuva mu kibiina eky’obubaka bwa malaika asooka ne bafuuka muwala, oba ekifaananyi ky’ensolo eya Loma ey’obwapaapa. Mu kutandikibwawo kennyini kw’enteekateeka eyo ey’obulimba eya Yerobowaamu, nnabbi ava e Yuda yayimirira n’awang’ang’ana ne kyoto kye n’enteekateeka eyo ey’obulimba ey’okusinza. Mu 1844, mu ntandikwa yennyini nga Obuprotesitanti obujeemu butandika okuteekawo enteekateeka y’okusinza eyerabika ng’omuwala wa Loma, Abamilerayiti, mu kukkiriza, ne bayingira Ekitukuvu Ennyo mu Weema ey’omu ggulu ne bamanya ne bakkiriza Ssabbiiti, era ne baweereza ng’okunenya okw’obunnabbi eri bawala ba Loma, abaalonda okwongera okukuuma akabonero k’obuyinza bwa Loma - okusinza ku Sande.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Nnabbi wa Yuda eyayimirira mu maaso ga Yerobowaamu, awo n’amangu ddala n’alangirira obunnabbi.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Era n’ayogerera ku ekyoto mu kigambo kya Mukama, n’agamba nti, Ggwe ekyoto, ggwe ekyoto, bw’ati bw’ayogera Mukama: Laba, omwana alizalibwa mu nnyumba ya Dawudi, erinnya lye Yosiya; era ku ggwe alisaddaaka bakabona b’ebifo eby’awaggulu abawooteereza obubaane ku ggwe, era n’amagumba g’abantu galikwokebwa ku ggwe. Era ku lunaku olwo n’awa akabonero, n’agamba nti, Kino kye kabonero Mukama ky’ayogedde: Laba, ekyoto kirimenyeka, n’evvu eriri ku kyo lijja kusaanuka. 1 Bassekabaka 13:2-3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Obunnabbi buno bwalimu okuddamu emirundi ebiri ekigambo "ekyoto." Okuddamu ekigambo oba akagambo mu bunnabbi kuyimirira nga akafaananyi k’obubaka bw’omumulayika ow’okubiri, era bwe kityo ne kulaga omwaka gwa 1844, omumulayika ow’okubiri lwe yatuuka era ObuProtestanti ne bugwa ne bufuuka muwala wa Babulooni. Mu kiseera kye kimu nnabbi yawa akabonero, nga bwe ba Millerite mu 1844 baategeera akabonero ka Ssabbiiti. Yerobowaamu bwe yatiisatiisa nnabbi mu ebyawandiikibwa ebyaddirira, omukono gwe ne gukaluulira, ekyo ne kyogera ku akabonero ka Babulooni akaawalirizibwa okuteekebwa ku bwenyi oba ku mukono, era omuntu bw’akakkiriza mu mwoyo kimuleetera obulemu obutaggwaawo.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Ku nsonga z’okunoonyereza kuno, tutunuulira obunnabbi nnabbi bwe yayogera, ng’alaga nti "omwana anazalibwa mu nnyumba ya Dawudi, erinnya lye Yosiya; era ku ggwe anaawaayo bakabona b’ebifo ebyawaggulu abookyera obubaane ku ggwe, era amagumba g’abantu gunaayokererwa ku ggwe." Yosiya kitegeeza "omusingi gwa Katonda", era akiikirira emisingi g’Adiventisimu egyazimbibwa mu byafaayo bennyini ebyali ekifaananyi nga Yerobowaamu bw’atongoza enkola ey’obulimba ey’okusinza. Ku nkola ey’obulimba ey’okusinza Yerobowaamu gye yatandikawo, Yosiya yandibonereza bakabona abaakulembera mu kusinza okw’obulimba.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Ennabbi teyagondera ekiragiro kya Mukama eky’okumugaana okudda ku kkubo lwe yayitamu ng’ajja mu kutikkirwa kwa Jeroboam, era n’okulya newaakubadde okunywa e Bethel. Bwe yarya emmere eya nnabbi omulimba ow’e Bethel, yateekebwawo ng’akabonero k’okufa okwali kujja ku abo, oluvannyuma lwa 1844, abandisazeewo okuddayo ne balya enjigiriza n’enkola z’obwannabbi ez’obulimba ez’obupurotesitanti obwajeemu, nga bwe byaalagazibwa mu bujeemu bwa 1863. Ekitanda ky’okufa ky’abo abaajeema mu 1863 kinaabanga kye kimu ne kya nnabbi omulimba ow’e Bethel. Ekitanda ky’okufa eky’obupurotesitanti obwajeemu kyali ebyafaayo okuva nga 11, Agusito 1840 okutuuka mu 1844, lwe baalekebwa, era abo abaali abantu ba Katonda abalondeddwa edda ne bafuuka bawala ba Roma. Ekitanda ky’okufa kya Laodicean Adventism kinaabanga wakati w’olunaku lwe malayika omuzira yakka nga 11, September 2001, nga bwe kyakikola mu 1840, n’essaawa y’ekikankano ekinene, ekiraga etteeka lya Ssande eririko okutuuka mangu.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Ku Septemba 11, 2001, okuteekebwa akabonero kw’abantu 144,000 kwatandika, era malayika n’atandika okuyita mu Yerusaalemi n’ateeka akabonero ku mitwe gy’abo abalirira era abaneneka olw’amasiyiro agakolebwa mu nsi (Mawanga Amagatte g’Amerika), n’ekkanisa (Adiventisiti ba Lawodikiya). Ku Septemba 11, 2001, ebibi by’abajjajja, ebiyimirizibwa amasiyiro ana aga Ezeekyeri, byafuuka amazima ag’omu kiseera ag’agezesebwa mu nkola y’okuteekebwa akabonero eyatandika olwo.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Ekigezo kya 1863, kyakwatagana ne misingi gy’ekitambuza kya Millerite, nga byayolekebwa mu ‘emirundi musanvu’ eza Levitiko 26, ezagaanyizibwa mu 1863. Ekigezo kino kyateeka abantu mu kusalawo obanga baagala oba tebaagala okuddayo ku makubo ag’edda ga Yeremiya, balyoke bafune okuwummula kw’enkuba ey’oluvannyuma. Ekigezo kya 1888, kyali obubaka eri ekkanisa eya Lawodikiya nga bwaleetebwa Abakadde Jones ne Waggoner, era nga bwe bwali obubaka bw’okutuukirizibwa mu kukkiriza.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Mu 1856, obubaka eri Lawodikiya bwasooka okutuuka mu kibiina ky’Abamillerite, era ne bujja n’ekitangaala ekyeyongedde eky’“emirundi musanvu”; naye byombi, obumanyirivu obukiikirizibwa eby’obujjanjabi ebiri mu bubaka eri Lawodikiya, n’obubaka bw’ebyafaayo eby’obunnabbi, byagaanyiibwa mu 1863. Obumanyirivu buno bwakiikirirwa olw’okwolesebwa (mareh) kw’“okulabika”, n’okwolesebwa (chazon) kw’“ebyafaayo eby’obunnabbi”, ebyombi ne byagaanyiibwa. Ebyo byombi eby’okwolesebwa byali bituukiriziddwa nga Okitobba 22, 1844, era nga oluvannyuma lw’emyaka kkumi n’enda byombi ne byagaanyiibwa, kubanga Yesu bulijjo afananiza enkomerero n’akatandika.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Ku lwa 11, Sepetemba 2001, olukemebwa lw’obujeemu olw’omu 1863 n’olw’omu 1888 lwaddamu okufuuka olukemebwa lw’amazima, kubanga byombi byali byagattiddwa ku mikubo egy’edda gya Yeremiya. Ku lunaku olwo obubaka bw’enkuba ey’oluvannyuma bwatuuka, era n’olukemebwa olw’omu 1919 n’alwo lwatuuka, kubanga mu 1919 enjiri ey’obulimba eya Kristo atalina ky’akwata ku bunabbi kwonna yateekebwawo ng’obubaka obukyamu obw’“emirembe n’obutebenkevu”. Bwe yakka Malayika ow’amaanyi w’Okubikkulirwa essuula ey’ekkumi n’omunaana ku lwa 11, Sepetemba 2001, ennyiriri emu okutuuka ku ssatu zaatuukirira, era ennyiriri emu okutuuka ku ssatu zimirira obubaka bw’“eddoboozi eryasooka”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Nga malaika w’Okubikkulirwa ekkumi n’omunaana yatuuka, enkuba ey’oluvannyuma yatandika okutonnya, era "empaka ez’eby’obunnabbi" nga ziragibwa mu Habakuki essuula ey’okubiri ne zitandika. Empaka zaaliko enkola bbiri ez’okutegeera obunnabbi bwa Bayibuli, era ku bubaka bwa nkuba ey’oluvannyuma: obw’obulimba n’obw’amazima. Empaka ziggwaawo nga "ddoboozi ery’okubiri" ery’Okubikkulirwa ekkumi n’omunaana lituuka ne limanyisa okutandika kw’okusalirwa omusango kwa Katonda okutuukirizibwa ku Babulooni w’omulembe guno, era ne liyita endiga endala za Katonda okuva mu Babulooni. Okutuuka kw’eddoboozi ery’okubiri kulaga enkomerero y’ebyafaayo eby’okuteekebwa akabonero ku 144,000, ekiragirwa ng’ekikolwa eky’obuseegu eky’okuna, ekyo nacyo ekiraga emulembe ogw’okuna era ogw’enkomerero ogw’Abadiventisiti b’e Laodikiya nga banama okusinza enjuba, mu kiseera ky’etteeka lya Ssande erigenda okujja mu bwangu.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Ekitanda eky'okufa eky'obupulotesitanti obujeemu, wakati w'okukkira kwa malayika n'oluggi oluggadde mu 1844, kyafaananyiriza ekitanda eky'okufa ky'obuadiventisimu bwa Laodikeya wakati w'okukkira kwa malayika n'oluggi oluggenda okuggalibwa olw'etteeka erya Sande eririko okutuuka amangu. Nnabbi avamu Yuda yaziikibwa mu ntumbwe emu ne nnabbi w'obulimba owa Beseri, era Kabaka Yosiya bwe yatandika enkyukakyuka ye, yayimirira mu maaso g'entumbwe eyo yennyini. Enkyukakyuka ya Kabaka Yosiya, amannya ge kitegeeza "emisingi gya Katonda", yatandika Katonda bwe yatandika okukulembera abantu be ab'ennaku ez'enkomerero okubaddiza ku misingi nga September 11, 2001. Enkyukakyuka ye yali etandise dda bwe baatandika omulimu ogw'okuzzaawo yeekaalu.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Era mu mwaka ogw’ekkumi n’omunaana ogwa kabaka Yosiya, kabaka n’atuma Safani mutabani wa Azaliya, mutabani wa Mesulamu, omuwandiisi, mu nnyumba ya Mukama, ng’agamba, Mugende eri Kirukiya kabona asinga obukulu, alyoke abalire omuwendo gw’feza egaleeteddwa mu nnyumba ya Mukama, gye abakuumi b’emiryango bagikuŋŋaanyizza okuva mu bantu; era bagiisa mu mukono gw’abo abakola omulimu, abalabirira ennyumba ya Mukama; era bagiwengayo eri abo abakola omulimu oguli mu nnyumba ya Mukama okuddaabiriza ebyamenyeka by’ennyumba, eri abaweesi b’emiti, n’abazimbi, n’abakozi b’amayinja, era okuguliramu emiti n’amayinja agatemeddwa okuddaabiriza ennyumba. Naye tebaababaliriza ku ssente ezabadde ziwaiddwa mu ngalo zaabwe, kubanga baali ba bwesigwa. Awo Kirukiya kabona asinga obukulu n’agamba Safani omuwandiisi nti, Nzudde ekitabo ky’amateeka mu nnyumba ya Mukama. Ne Kirukiya n’awa Safani ekitabo, ne Safani n’akisoma. Awo Safani omuwandiisi n’ajja eri kabaka, n’azzayo ebigambo eri kabaka, n’agamba nti, Abaweereza bo bakuŋŋaanyizza ssente ezazuuliddwa mu nnyumba, ne baziteeka mu ngalo z’abo abakola omulimu, abalabirira ennyumba ya Mukama. Era Safani omuwandiisi n’ategeeza kabaka nti, Kirukiya kabona ampadde ekitabo. Ne Safani n’akisomera mu maaso g’ekabaka. Awo, kabaka bwe yawulira ebigambo eby’omu kitabo ky’amateeka, n’ayuza engoye ze. Era kabaka n’alagira Kirukiya kabona, ne Akikamu mutabani wa Safani, ne Akuboli mutabani wa Mikaya, ne Safani omuwandiisi, ne Asasiya omuweereza wa kabaka, ng’agamba nti, Mugende, mubuuze Mukama ku lwange, ne ku lw’abantu, ne ku lwa Yuda yonna, ku bigambo by’ekitabo kino ekizuuliddwa; kubanga obusungu bwa Mukama obuzikiiddwa ku ffe bunene nnyo, kubanga bajjajjaffe tebaawuliranga bigambo by’ekitabo kino, okukola ng’ebyawandiikibwa mu kyo byonna bwe biri ku ffe. 2 Bassekabaka 22:3-13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Obunnabbi obwagamba nti omwana alizalibwa n’atuumibwa Yosiya bulambulula olunaku lwa 11 Ssebutemba 2001, lwe Malayika ow’amaanyi yava waggulu n’akka n’akulembera abantu be ab’ennaku ez’enkomerero okuddayo mu makubo ag’ekadde. Okukkira okwo kwali kwalabirizibwa okukkira kwa Malayika ow’amaanyi oyo nyini ku 11 Agwasti 1840. Okukkira kwombi kwalaga okutuukirira kw’obunnabbi bw’Obusiraamu. Omuntu ow’ebyafaayo amannya ge gakwatibwako mu kusookera ddala okulambulula era n’okubunyisa okulabula mu maaso okw’okutuukirira kw’obunnabbi bw’ebbanga obw’Obusiraamu obusangibwa mu Kubikkulirwa essuula mwenda, olunyiriri olw’ekkumi n’ettaano, yali Yosiya.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Mu kukukkira kwombi kwa malayika ow’Okubikkulirwa essuula kkumi oba kkumi n’omunaana, erinnya “Yosiya” limakiddwa. Yosiya Litch yawanjagira obubaka bw’Obuyisiramu obwatuukirira ku 11 Ogw’omunaana 1840, era ku 11 Ssettemba 2001, obunnabbi bw’okuzalibwa kw’omwana eyitibwa Yosiya, obwali buteereddwawo omunnabbi ataagondera mu byafaayo bya Yerobowaamu, bwatuukirizibwa mu Bu‑Adventisiti obwa Laodikya nga malayika akulembera abantu be b’ennaku ez’enkomerero okuddayo mu byafaayo eby’ensibuko aw’okusisinkana kw’omunnabbi ataagondera ne Yerobowaamu kwatuukirira. Obujulirwa bwa Baibuli bwalambulula obunnabbi obulaga okujja kwa Yosiya, era bwe byaddamu mu 1844 ebyafaayo ebyafaananyizibwa nga omunnabbi ataagondera, okutegeeza ku linnya kwe ne kuddamu ne kuteekebwa mu mboozi y’obunnabbi.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Ku lwa 11, Ssettemba 2001, Empologoma ey'ekika kya Yuda yakulembera abantu be b'ennaku ez'enkomerero okuddayo ku makubo amakadde ga Yeremiya, agaalaga emyaka amakumi ana mu mukaaga mwe Omubaka w’Endagaano yali azimbye yeekaalu gy’ajjaamu mu bwangu ku lwa 22, Okitobba 1844. Yosiya yali amaze okuzuula ekikolimo kya Musa bw’aatandika omulimu og’okuddaabiriza yeekaalu. Omulimu gw'abantu 144,000 gukiikirirwa Isaaya ng'omulimu og'okuzzaawo.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Era balizimba ebintu ebyayononeka eby’edda, balyimusa ebyazikirira edda, era baliddaabiriza ebibuga ebyamenyeka, ebyazikirira mu mirembe mingi. Isaaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Omulimu gwa Yosiya ogw’okuddaabiriza n’okuzzaawo yeekaalu, ye mulimu Isaaya gwe yalaga nti gukolerwa abantu ba Katonda ab’ennaku ez’enkomerero, kubanga bannabbi bonna boogera nnyo ku nnaku ez’enkomerero okusinga ku nnaku mwe baabeeranga. Omulimu ogwo era gwafaananyizibwa n’abo abaava e Babulooni mu biro bya Ezeera.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Kubanga twali baddu; naye Katonda waffe teyatuleka mu buddu bwaffe, wabula yatuwa ekisa mu maaso g’abakabaka b’e Buperusi, okutuzzaamu obulamu, okuzzaawo ennyumba ya Katonda waffe, n’okuddaabiriza ebyonoonese ebyayo, era okutuwa ebbugwe mu Yuda ne mu Yerusaalemi. Ezera 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Omulimu Ezra gwe yakola gwatuukirizibwa nga bamaze okuva mu Babulooni, era gukiikirira omulimu ogw’okuddaabiriza yeekaalu Yosiya gwe yali akola, omulimu Isaaya gwe yalaga ogw’abantu ba Katonda ab’ennaku ez’oluvannyuma, era ne gutandika nga 11 Sebuttemba 2001. Mu kitabo ky’Okubikkulirwa, Yokaana naye alambulula omulimu ogwo.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Ne eddoboozi lye nnawulira okuva mu ggulu lyayogera nange nate, ne ligamba nti, Genda otwale akatabo akatono akagguddwawo mu mukono gw’omulayika ayimiridde ku nnyanja ne ku nsi. Nange ne ŋŋenda eri omulayika, ne mmugamba nti, Mpa akatabo akatono. N’angamba nti, Kakitwale okalye ddala; kubanga kanaaleeta obulumi mu lubuto lwo, naye mu kamwa ko kanaabeera kawoomereze ng’enjuki. Nange ne ntwala akatabo akatono okuva mu mukono gw’omulayika, ne nkalya ddala; ne kaba mu kamwa kange kawoomereze ng’enjuki: naye bwe nnakamaliriza okukalya, olubuto lwange ne lulumwa. N’angamba nti, Olina okubula nate mu maaso g’abantu bangi, n’amawanga, n’ennimi, ne bakabaka. Ne mpabwa omugogo ogufaanana omuggo; n’omulayika n’ayimirira, ng’agamba nti, Golokoka, olinganire yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, era tolulinganira; kubanga luweddwa eri ab’amawanga: era ekibuga ekitukuvu balikiyingirira wansi w’ebigere emyezi amakumi ana mu bbiri. Nange nnawa amaanyi abajulirwa bange ababiri, era balibula ennaku 1,260, bayambadde engoye ez’obwavu. Okubikkulirwa 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Mu kitundu kino, Yokaana akiikirira Abamilerite abaali balidde obubaka obwali mu mukono gw’omulayika bwe yakkira wansi ku nga 11, Agusito 1840, naye era abaali bayise mu Enakuwavu Enene eya nga 22, Okitobba 1844. Ng’ayimiridde ku Enakuwavu Enene eya 1844, Yokaana yagambibwa nti ye, ng’akabonero k’abantu ba Katonda ab’ennaku ez’enkomerero, ateekwa okuddamu obumanyirivu obwakiikirirwa okuva mu 1840 okutuuka mu 1844, nga kitegeeza okukwata ku nga 11, Ssebuttemba 2001, era ne ku tteeka lya Ssande erigenda okujja mu bbanga ttono. Yagambibwa nti, “Ggwe olina okubula nate eri abantu bangi, n’amawanga, n’ennimi, n’abakabaka,” nga kiikirira ensi yonna okuyaka olw’ekitiibwa ky’omulayika bw’akkira mu Kitabo ky’Okubikkulirwa essuula 18, nga ebyafaayo eby’Okubikkulirwa essuula 10 biddaamu — “olunyiriri ku lunyiriri.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Mu nkolagana n’okulambulula ebyafaayo ebyandiddwamu nga abantu ba Katonda ab’olunaku olusembayo balagula nate, Yokaana yagambibwa nti, “Golokoka opime” Yeekaalu ya Katonda. Okupima kwe kwalambikibwa bulyomu, kubanga yali ateekeddwa mu mwaka gwa 1844, we lwe yalumwa nnyo omunda olw’okusuulibwamu essuubi okw’ennaku ya October 22. Yagambibwa apime Yeekaalu, naye aleke oluggya, kye yategeezebwa nti kiyimirira ebbanga ly’Ab’amawanga, nga balisambagira oluggya okumala emyaka 1,260. Emyaka 1,260 gyaggwaawo mu 1798. Yokaana yalina okutandika okupima mu 1798, n’aleeka emyaka 1,260 egyasooka, mwe Yeekaalu ey’omwoyo ne Yerusaalemi ey’omwoyo byali byanyigirizibwa wansi. Yali ayimiridde ku kusuulibwamu essuubi kwa 1844; kale okuva mu 1798 okutuuka mu 1844, waliwo emyaka 46. Emyaka 46 egyo giyimirira Yeekaalu.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Mu kiseera Yokaana bwe yali akiikirira abantu ba Katonda ab’ennaku ez’enkomerero, nga bagenda kutegeeza obunnabbi nate ng’engeri gye baakikola okuva mu 1840 okutuuka mu 1844, baali batandika nga malaika yakkira mu kiseera eky’okutuukirira kw’obunnabbi obw’Obuyisiramu. Omulimu gwabwe ogw’okutegeeza obunnabbi nate gwali gwetaaga omulimu gw’okupima yeekaalu, era omulimu ogwo gwakiikiriranga okunoonyereza ku “makubo am’edda,” gano ge gaali ebyafaayo ebyakiikirirwa “yeekaalu,” ebyatandika ku nkomerero y’ebiseera mu 1798 ne bikalira mu okusuulibwaamu essuubi okunene okw’omwaka 1844. Bwe baatandika omulimu gwabwe ogw’okunoonyereza ku makubo ga Yeremiya ag’edda, Yokaana bye yayita “yeekaalu ey’emyaka amakumi ana mu mukaaga,” ekivume kya Musa kyazuulibwa mu bintu eby’obukunkumuka ebyali bisaasaanye mu yeekaalu yonna, era obunnabbi obw’okujja kwa Yosiya bwatuukirira. Omulimu gwa Yosiya gukakasiddwa nate Isaaya bw’agamba nti:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Era abo abava gy’oli banaazimba ebifo ebyazikirira edda; onoozimbawo emisingi gy’emirembe mingi; era oneeyitibwa Omutereeza w’ekituli mu bbugwe, Omuzzaawo w’enzira ez’okutambulirwamu. Isaaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Abantu ba Katonda ab’ennaku ez’enkomerero baali balina okuzzawo ‘amakubo ag’okubeeramu’, agali ‘amakubo ag’edda’ ga Yeremiya. Baali balina okuddamu okuzimba ebifo ebikadde ebyazikirira, nga bwe baakikola abakozi mu byafaayo bya Yosiya ne Ezira. Baali balina okukozesa enkola ya ‘olunyiriri ku lunyiriri’, kubanga tebaali kugenda ‘kuzuukiza’ byokka ebyafaayo eby’ensiseko eby’Adiventisimu, ebiyimiririrwa yeekaalu eyazimbibwa mu myaka amakumi ana mu mukaaga, naye mu kukikola baali balina ‘okuzuukiza ensiseko z’emirembe mingi’. Baali balina okutegeera nti buli entambula y’okutereeza eyimirira ng’omulimu ogw’ensiseko, era ‘olunyiriri ku lunyiriri’ lulaga ensiseko z’ennaku ez’enkomerero okuva mu 1798 okutuuka mu 1844. Baali balina okuddaabiriza ‘ekituli’, era ekituli kitegeeza omumenyo ogusooka mu ensuwa oba mu lugo oguggulawo ekkubo ery’obulabe obusingayo. ‘Ekituli’ ekyali kigenda okuddaabirizibwa kyali obujeemu bwa 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Bwe yatuuka Yosiya nga 11 Septemba 2001, abantu ba Katonda ab’ennaku ez’enkomerero baakomawo ku mikubo egy’edda nga Yeremiya bwe yayogerako ne batandika okupima ebyafaayo by’Abamillerite. Baazuula "omwawuuto." Ne baategeera bulungi amazima ag’amayinja ag’omuwendo ag’ali mu kirooto kya Miller nga bazimba "ebifo ebyononebwa eby’edda." Baazuula "emirundi musanvu," nga bwe yakola Yosiya, ne bazzaawo amazima g’Ebyabaleevi essuula 26, ne bityo ne bayimusa "ebyazikirira eby’edda." Bwe baazzaawo "ekisooka" n’"ekisembayo" ebyazikirira ebyo eby’Ebyabaleevi essuula 26, ne balyoka bamanya nti ekimu kyaggwa mu 1798 ate ekirala mu 1844. Bwe kityo, omulimu gwabwe ogw’okuyimusa ebyazikirira eby’edda gwali ddala "omuggo" ogwaawa Yokaana ogwamukkiriza okupima yeekaalu.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Empologoma ey’omu kika kya Yuda yakulembera abantu be n’ababazzayo ku makubo amakadde, okusobola okuzuula obubaka bw’emvula ey’oluvannyuma; era obubaka bw’emvula ey’oluvannyuma bwe bubaka bw’Obusiraamu bw’ekitalo eky’okusatu. Oluvannyuma ne baazuula ebipande bibiri ebitukuvu bya Habakkuku, nga byerabikiddwa ku bipande by’abatandisi eby’omwaka gwa 1843 n’ogwa 1850, ne balaba nti omusingi gwalimu “ebikitalo bisatu” eby’Okubikkulirwa essuula munaana, era nti ekitalo eky’okubiri kyali kigguse mu byafaayo eby’omusingi mwe baazimbira yeekaalu ya Abamiiraiti. Ne balyoka bategeera nti okutegeera etteeka ery’okukozesa obunnabbi emirundi esatu kwali kwateekebwawo dda Empologoma ey’omu kika kya Yuda, era nga bwe bandiddayo ku makubo amakadde ga Yeremiya, bandisobodde okumanya “okuwummula n’okuzzaamu amaanyi,” ekyo ekiri obubaka bw’emvula ey’oluvannyuma ey’ekitalo eky’okusatu, ekitegeerezebwa era ne kiteekebwawo wamu n’abajulizi ababiri b’ekitalo ekisooka n’eky’okubiri.

We will continue this study in the next article.

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

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Omulabe agezaako okubaggya ebirowoozo by’abaganda baffe ne bannyinaffe ku mulimu ogw’okutegekera abantu okuyimirira mu nnaku zino ez’enkomerero. Obukujjukujju bwe butegekeddwa okutwala ebirowoozo wala okuva ku bulabe n’obuvunaanyizibwa bw’ekiseera kino. Bakibalira busa ekitangaala Kristo kye yava mu ggulu okuwa Yokaana olw’abantu be. Bayigiriza nti ebintu ebiri mu maaso gaffe si bya mugaso mungi okusaanira okussaako omutima ogw’enjawulo. Bazisa ku bwereere amazima agava mu ggulu, era banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, mu kifo kyabwo ne babawa ensayansi ey’obulimba.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Bw'atyo bw'ayogera Mukama nti, Muyimirire mu makubo, mulabe, era mubuuze ku njira ez'edda, enjira ennungi eri wa, mutambuliramu.' Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Waleme okubaawo n’omu agezaako okusimbulula emisingi egy’okukkiriza kwaffe—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe mu kusoma ekigambo nga tusaba era mu kubikkulirwa. Ku misingi gino kwe tumaze emyaka amakumi ataano nga tuzimba. Abantu bayinza okulowooza nti bazudde ekkubo empya era nti basobola okuteeka omusingi omugumu okusinga ogwateekebwawo. Naye kino kulimba kunene. Kubanga tewali muntu ayinza okuteeka omusingi omulala okuggyako ogwateekebwawo.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Mu biseera ebyayita, abantu bangi baatandikawo okuzimba okukkiriza okupya, era ne bateekawo emisingi emipya. Naye ekizimbe kyabwe kyayimiridde okumala bbanga ki? Kyagwa mangu, kubanga tekyali kizimbiddwa ku lwazi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Abayigirizwa abaasooka tebaateekwa kusisinkana enjogera z’abantu? Tebaateekwa kuwulira endowooza enkyamu, era nga bamaze okukola byonna ne bayimirira obunywevu, nga bagamba nti: 'Tewali muntu asobola kuteeka omusingi omulala okuggyako oguteekeddwa'? 1 Abakkolinso 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> "Noolwekyo tusaanidde okunyweza entandikwa y'obwesige bwaffe okutuusa ku nkomerero. Ebigambo eby'amaanyi bisindikiddwa Katonda ne Kristo eri abantu bano, nga bibaggya mu nsi, ensonga ku nsonga, ne bibaleeta mu musana omweyolefu gw'amazima agaliwo kakati. N'eminwa egikosebwa omuliro omutukuvu, abaddu ba Katonda balangiridde obubaka. Ebigambo ebiva eri Katonda bisimikizza obutuufu bw'amazima agalangiriddwa." Testimonies, Voliyumu 8, 296, 297.

Back to Articles