“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
Tulina ffe bennyini okumanya: Obukristaayo bwe ki, amazima kye kiri, okukkiriza kwe twafuna kwe ki, n’amateeka ga Bayibuli—amateeka ge twawereddwa okuva eri obuyinza obw’oku ntikko. Ebyawandiiko bya 1888, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Mu myaka egimu egyayise Future for America eraze nti amakkanisa omusanvu ag’Okubikkulirwa si bukiikirira byokka ebyafaayo bya Isirayiri ya leero okuva mu biro by’Abatume okutuusa ku nkomerero y’ensi, naye nti n’amakkanisa ago gakiikirira Isirayiri ey’edda okuva mu biro bya Musa okutuuka ku kumukubira amayinja kwa Setefano. Abatandisi b’Obwadiventisiti tebayigiriza mazima guno, naye baagutegeera era bakozesa ebiragiro eby’ensonga ebigusimbawo. Yesu alaga enkomerero okuva ku ntandikwa, era Isirayiri ey’edda ekiikirira Isirayiri ya leero. Noolwekyo, buli mazima ag’omu bubonero bw’obunnabbi obw’Isirayiri ya leero gaaliwo ne mu Isirayiri ey’edda.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Ng’ebyafaayo by’Abamillerite tebinnabaawo, endowooza ey’enono mu Bukristaayo ku amakkanisa musanvu yali nti gaayimiriranga amakkanisa amatuufu agali mu Asiya entono mu biseera bya Yokaana. Endowooza eyo era yategeeranga nti amagezi ag’eri ekkanisa buli kamu gayinza okutegeerwa ng’amagezi agatongole agawa amakkanisa ag’enjawulo mu byafaayo by’Obukristaayo byonna, era nti amagezi ago gennyini n’okulabula kwo kukwatira ku Mukristaayo buli omu. Era baategeeranga nti amakkanisa musanvu gayimirira emirembe musanvu mu byafaayo by’ekkanisa okuva mu biseera by’abayigirizwa okutuuka ku nkomerero y’ensi. Endowooza zino zaaliwo nga ebyafaayo by’Abamillerite tebinnabaawo. Ebitegeerwa bino ebina eby’akwata ku amakkanisa musanvu ebyakola endowooza ey’enono, ebyaliwo nga William Miller tannabeerawo, byasinziira era ne bikyasinziira ku ngeri ey’okutaputa Baibuli eyitibwa "historicist". Y’eyo nkola beeŋŋeli ba Katonda gye baaleetera William Miller okulondawo.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
Amakkanisa musanvu ag’e Asiya gali ebyafaayo by’Ekkanisa ya Kristo mu ngeri zaayo musanvu, mu mpinda zaayo zonna n’okukyuka kwayo kwonna, mu biseera by’obuwanguzi bwayo ne mu bizibu byayo byonna, okuviira ddala mu nnaku z’Abatume okutuuka ku nkomerero y’ensi. Ebisiba musanvu by’ebyafaayo by’ebikolwa by’obuyinza n’abakabaka b’ensi ku Ekkanisa, n’okukuuma kwa Katonda ku bantu be mu kiseera kye kimu. Empanda musanvu ze ebyafaayo by’ebibonerezo eby’enjawulo era ebizito ebitumiibwa ku nsi, oba Obwakabaka bwa Baroma. Ate ebibya musanvu bye bibibonerezo eby’enkomerero omusanvu ebitumiibwa ku Loma ey’Obwa Papa. Byetabiddwaamu ne bintu ebirala bingi, nga bigattiddwaamu ng’emigga emitono egyeyunga ku mugga omunene, ne bijjuza omugga omukulu ogw’obunnabbi, okutuusa nga byonna bitutuusa mu nnyanja ey’obutaggwaawo.
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Kino, eri nze, ye enteekateeka y’obunnabbi bwa Yokaana obuli mu kitabo ky’Okubikkulirwa. Era omuntu ayagala okutegeera ekitabo kino, ateekwa okubeeranga n’okumanya ennyo ebitundu ebirala eby’Ekigambo kya Katonda. Ebifaananyi n’eby’olugero ebikozeseddwa mu bunnabbi buno tebinnyonnyolwa byonna mu kino kennyini, wabula biteekwa okuzuulibwa mu bannabbi abalala, ne binnyonnyolwa mu bitundu ebirala by’Ebyawandiikibwa. N’olwekyo kirabika nti Katonda yateekateeka okuyiga Ebyawandiikibwa byonna, okusobola okufuna okutegeera okutereera ku buli kitundu kyonna. William Miller, Ensomo za Miller, Voliyumu 2, Ensomo 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Sister White akkiriziganya era awagira endowooza eyitibwa "historicist" gye Miller yayimirirako, naye yongerako okutegeera okuzama ku kitabo ky’Okubikkulirwa okusinga kye Miller yalaba, kubanga Miller teyamanya Ewatukuvu nga bwe kiri ddala. Yalowooza nti Ewatukuvu ye nsi. Sister White yategeera nti Yesu bwe yalaga obunnabbi obuli mu kitabo ky’Okubikkulirwa, Kristo yabikola ng’abikolera wamu n’omulimu gwe ng’Kabona Omukulu ow’omu ggulu.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Bw’akyuka Yokaana n’alaba Kristo, ali atambulira wakati w’emitendera gy’ettabaaza ng’ayambadde ebyambalo eby’obukabona, era emitendera gy’ettabaaza giri mu Kifo Ekitukuvu, bwe kityo mu byafaayo oluvannyuma lw’okulinnya kwe mu ggulu, naye nga tannayingira mu Kifo Ekitukuvu Ennyo mu mwaka gwa 1844. Miller teyandisobodde kutegeera ky’amakulu k’obutuufu buno. Era Tyndale, Luther, oba John Wycliffe, newaakubadde omu ku barefooma abaasooka, nabo tebandisobodde. Amazima gakulirakulira, gamansula era ne gakyeyongera okumansula okutuusa ku lunaku olutuukiridde.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
Ensonga enkulu eyawagibwa n’obugumu nnyo Robinson ne Roger Williams, nti amazima gakulakulana, nti Abakristaayo balina okubeeranga beetegefu okukkiriza omusana gwonna oguyinza okwaka okuva mu Kigambo kya Katonda ekitukuvu, abaabaddirira ne batakyijjukira. Amakanisa g’Abaprotestanti ag’e Amerika—wadde ag’e Bulaaya—nga gaasiimuddwa nnyo mu kufuna emikisa gy’Enkyukakyuka ey’eddiini, tegaasimbayo maanyi okweyongerayo mu kkubo ly’enkyukakyuka. Newankubadde ebbanga n’ebbanga wavaawo bake abeesigwa okulangirira amazima amaggya era ne balambulula ensobi eyali emaze ebbanga nga eyagulumizibwa, abasinga obungi, ng’Abayudaaya mu mulembe gwa Kristo oba ab’omu Kkanisa ya Roma mu mulembe gwa Luther, baasanyukira okukiriza nga bakadde baabwe bwe baakkiriza era ne babeera nga bwe baabeeranga. Kyenvudde eddiini n’efuuka nate kukwatira ku nkola zokka; era ensobi n’okukkiriza okw’obulimba okw’obusamize, ebyandigobeddwa singa ekkanisa yabadde ekyatambulira mu musana gw’Ekigambo kya Katonda, byaasigwawo ne bikuumibwa nnyo. Bwe batyo omwoyo ogwaaleetebwa Enkyukakyuka ey’eddiini ne guzikira mpolampola, okutuusa ng’obwetaavu bw’enkyukakyuka bwali bungi ennyo mu makanisa g’Abaprotestanti nga bwe bwali mu Kkanisa ya Roma mu mulembe gwa Luther. Waliwo obweyagaza bw’ensi n’okwebaka kw’omwoyo, n’okussa ekitiibwa mu birowoozo by’abantu mu ngeri efaanana, era ne basikiza eby’amagezi g’abantu mu kifo ky’enjigiriza z’Ekigambo kya Katonda. The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Obanga tekitegeerekebwa nti amazima gakulakulana mu ngeri ey’eyongera mu byafaayo byonna, olwo amakulu g’ekitangaala kyonna ekipya mu mulembe guno ogw’enkomerero kisoboka nnyo okuba nti tegisoboka kutegeerwa. Omuntu bw’avaamu okutegeera obutonde obweyongera bwa "amazima", bwatyo atandika okwesiga ennono, empisa, n’obuŋŋamizibwa bw’abantu obwonoonefu.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Enkola gye yakozesa Miller ye kabonero akalaga ekkubo akaayita mu lunyiriri lwonna lw’obunnabbi, akaweereza obujjulizi bw’enkulakulana y’amazima ga Baibuli agaatandika n’Abatume. Naye mu kabonero akakiikirirwa Miller, tusangamu entandikwa eyetaaga ekifaanana kyayo ku nkomerero. Abasinga tebategera ebituufu bino, naye Ssetaani si bw’atyo.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Setaani awakanyizza amazima n’enkulaakulana yago okuva lwe yajeemera mu ggulu okugenda mu maaso. Nga bwe wavaawo ekiseera mu byafaayo we abalongoosa eddiini baatandika okutegeera bulungi engeri y’okusoma Bayibuli, Setaani n’akola nga bw’akola bulijjo n’aleeta ebikopi eby’obulimba. Obukakafu bw’ebyafaayo ku mulimu gwe ogw’okufuula amazima ebikopi eby’obulimba bulaga nti Abajesuiti nga Ribera ne Louis de Alcazar baassaako essira enkola yaabwe ey’obukopi, ne bagiteekateeka butereevu okulumba Ekitabo ky’Okubikkulirwa. Enkola eyonoonese eyitibwa "preterism" yatandika mu kyasa eky’okubiri n’ekyasatu, nga erina abakiikirira ab’enkizo ababiri b’eyo nkola y’obulimba. Omu yali Eusebius owa Caesarea (260-339), ate omulala yali Victorinus owa Pettau (yafa nga mu 304). Bombi bano abaasooka mu byafaayo baawagirira enkola eyo nga bagamba nti Ekitabo ky’Okubikkulirwa kyatuukirizibwa mu biseera by’Obwakabaka bwa Loma, nga balaga abantu ab’omubyafaayo nga kabaka Nero amanyikiddwa obubi.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Mu kyasa ekya kkumi n’ebyenda John Darby (1800-1882) ng’ava mu United Kingdom yaleeta enkola endala ey’a Setaani, era n’eteekebwa ne mu biwandiiko eby’awansi eby’omu Baibuli eya Trojan horse eyitibwa Scofield Reference Bible gye twamanyako dda. “Dispensationalism” ke nkola y’eddiini egabanya ebyafaayo n’engeri Katonda gy’akolaganamu n’abantu mu biseera eby’enjawulo, oba ‘dispensations,’ mwe Katonda atambuza enteekateeka ye mu ngeri ez’enjawulo. Njogera ku kino wano kubanga kino kye kimu ku bifuulu ebyaleetebwa mu kibiina kya Future for America nga bivudde mu maloboozi okuva mu kitundu kye kimu Darby mwe yasasaanyiza ebirowoozo bye ebya Setaani. Ebirowoozo bya Darby ebyalumba Future for America byajjiramu ne enfilosofi y’ekibiina ekiyitibwa leero “woke,” ekikubiriza obutabaawo kw’etteeka okwalabika mu Okwekalakaasa kw’Abafalansa n’obukaba obumu obwalabikibwa mu Sodomu ne Gomuula.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Leero, abakugu mu by’eddiini mu Ddiventisimu wa leero bakozesa enkola ey’okuyuza-yuza amazima ag’omu Bayibuli, nga gassingidde ku nkola ey’obubiri ey’okutaputa Bayibuli gyebakozesa okuteeka wansi n’okugaana ebyo byombi: Bayibuli ne Mwoyo gw’Obunnabbi. Bateeka abantu mu bibinja bibiri: abakugu mu nnimi za Bayibuli n’abakugu mu byafaayo bya Bayibuli. Olw’ekyo, abakugu b’eby’eddiini mu Ddiventisimu wa leero bafuga endowooza z’Abadiventisiti ab’e Laodokeya nga bataputa Ekigambo kya Katonda, nga basinziira ku ntegeera y’omuntu agudde mu byafaayo oba ku ntegeera y’omuntu agudde mu nnimi. Ebirabika eby’obutali butuufu by’omu kiseera kino, ebyakozesedwa emirundi mingi okulumba obubaka bwo oli okusoma kaakano, tujja okubikwatako mu bujjuvu mu biwandiiko bino nga tunaalowooza ku bufaananyi n’obubonero obukwata ku Enkyukakyuka eya Bufalansa. Ssetaani mulamu, era amanyi nti obudde bwe bugganye. Eteeka ery’enkomerero mu mateeka ga Miller, ennamba kkumi n’enna, likomekkerezebwa n’ekitundu ekiddirira kino.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
Ensomesa y’eddiini eyigirizibwa mu masomero gaffe bulijjo esinziira ku nkola y’okukkiriza ey’ekibiina ky’eddiini ekimu. Kiyinza okukolera ku bwongo obutannajjula ne obuteekebwamu ebyo, naye bulijjo kijja kuggwa mu bukakanyavu. Endowooza ey’eddembe tegiyinza kusiima ebirowoozo by’abalala. Singa nandi nga musomesa w’abavubuka mu eby’eddiini, nandyasoose okumanya obusobozi bwabwe n’endowooza yaabwe. Bwe biba birungi, nandyabakubiriza basome Baibuli bo bennyini, ne mbasindika mu ddembe bakolere ensi ebirungi. Naye singa tebalina ndowooza, nandi mbateekamu endowooza y’omulala, ne mpandiika "omukakanyavu" ku maaso gaabwe, ne mbasindika ng’abaddu! William Miller, Emirimu gya Miller, voliyumu 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Mu bbanga obutono ddala oluvannyuma lwa Yokaana eyawandiika Okubikkulirwa, era mu nnaku z’Enkyukakyuka y’eddiini, Sitaani yali ng’akola nnyo okuleeta enkola z’obunnabbi ez’obulimba okuzinganya n’okuzikiriza okutegeera okw’amazima ku Byawandiikibwa. Ekyeewalirizibwa emirundi mingi mu mazima gano ag’ebyafaayo kwe kimu nti engeri zonna ezo eza Sitaani zaali ziteekeddwa butereevu si ku bitabo birala byonna wabula ku kitabo ky’Okubikkulirwa. Kyo kye kyali ensonga ya buli omu ku abo abaakubunyisa obutabanguko bwa Sitaani. Ekitabo ky’Okubikkulirwa kyabadde ekigendererwa kya Sitaani emirembe gyonna. Sitaani amanyi nti ekitabo ky’Okubikkulirwa kye kimugwanira okulwanyisa. Bwe tutegeera kino, tunaayinzanga n’okutegeera ensonga entuufu endala etalabika bulungi, kubanga ebikkiddwako wansi w’amazima amalala amakulu.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Enkola ey’obulimba ey’Abajezu yagendererwa okuziyiza okutegeera okutereevu nti Papa w’Ekkanisa ey’e Roma ye Omulyazamanyi nga Bayibuli bwe eragula. Buli annongoosereza w’eddiini mu Baprotestanti yatuuka okutegeera era n’okukakasa amazima gano. Noolwekyo, bwe byalangirizibwa mu lwatu mu biseera ebyayita—ebyafaayo eby’amazima eby’abasajja nga Ribera ne Louis de Alcazar—ng’obubaka buyitira mu kwogera n’ebyawandiiko, ebyafaayo ebyo byakozesebwa okulaga okwegezaako kwa Setaani okw’obusitaani okw’okuziyiza okutegeera okutereevu ku ‘Musajja ow’ekibi.’ Obujulizi obuwandiikiddwa oba obwogerwa obubikkula ekigendererwa eky’okuyingiza enkola zino ez’obusitaani butuufu okutuusa we butuukidde, naye Setaani yali agezaako okukisa ebisinga okusinga obukakafu bwa Bayibuli bwokka obulaga nti Omulyazamanyi ye Papa w’e Roma.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Mu Kitabo ky’Okubikkulirwa mulimu amazima agatabiddwa mu butabanguko obuleeteddwa ensengeka z’obulimba ez’okutaputa Baibuli ezitali ku nsonga ey’omusajja alina omuwendo mukaaga, mukaaga, mukaaga. Ekimu ku mazima ago kye kyeyoleka nga amakanisa omusanvu gategeereddwa mu kukulaakulana kwago okutuse ku ntikko. Mu makanisa omusanvu mwe mulimu amazima agayogera butereevu ku byafaayo ebyatandika nga Ssettemba 11, 2001 era ne biggweera mu kusoomooza kw’amateeka ga Sande. Ssetaani abadde agezaako okukuuma omusana guno nga gubikiddwa wansi, era yatonda enkola za setaani okusitiriza n’okuzimiriza amayinja ag’omuwendo g’amazima agali mu Kitabo ky’Okubikkulirwa, so si kumanyibwa kyokka nti Papa wa Loma ye Antikirisito.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Nga "omusajja w’ekibi" tannaalabisibwa mu 538, abantu nga Eusebius ne Victorinus baakiwakanya ekitabo ky’Okubikkulirwa nga bagezaako okukweka okuyimuka kw’obuyinza bwa Papa. Oluvannyuma mu byafaayo Kristo yatuukiriza ekisuubizo kye eri Tiyatira era n’aleeta ennyenyeri ey’enkya ey’enkyukakyuka y’eddiini (Wycliffe), era Setaani nate n’aleeta abantu babiri abaanene mu byafaayo okulwanirira n’okweyongera ku mulimu gwe ogw’obusitaani. Olutalo oluweddewo okumala ebbanga ddene olw’okukulaakulana kw’amazima, olutuuka ku ntikko nga ekyama ky’ekitabo ky’Okubikkulirwa kibikkuliddwa (nga tekunnaba kuggwaawo kw’ekiseera ky’okusasirwa), mulimu omusana okuva mu makanisa musanvu gwe Miller teyategeeranga, era ne Mukyala White naye teyagutegeeranga; naye kisoboka okulaga mangu nti byombi Miller n’Omwoyo gw’Obunnabbi baguwagira omusana omuggya, kubanga omusana omuggya tegukontana n’omusana ogw’edda.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
Kituufu ddala nti tulina amazima, era tulina okunywera nnyo ku nsonga ezitatenguka; naye tetusaanira kutunuulira mu kubuusabuusa ku kitangaala kyonna ekiggya Katonda ky’ayinza okutuma, ne tugaamba nti, Mazima, tetulaba nti twetaaga kitangaala kirala kyonna okugattako ku mazima amakadde ge twazze okufuna okutuusa kaakano, era mwe tukakkanye. Nga tukyakwatiriza ku mbeera eno, obujulirwa bw’Omujulirwa Omutuufu bututeekako okunenya kwabwo, ‘ate tomanyi nti oli ow’ennaku, era ow’okusaalirwa, era omwavu, era omuzibe w’amaaso, era omululu.’ Abo abeewulira nga bagagga era beeyongeddeko ebintu ne batawetaaga kintu kyonna, bali mu mbeera ey’obuzibe bw’amaaso ku mbeera yaabwe entuufu mu maaso ga Katonda, era tebakimanyi. Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ekigezo ekisinga obukulu ku musana omupya kwe kumanya oba nga gukontana n’amazima agateekeddwawo, era oba nga guwagira amazima ag’omusingi.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, 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.” Selected Messages, book 1, 162.
Bwe kiba nti obuyinza bwa Katonda bujulira ku kiki kye mazima, amazima ago galina okuyimirira emirembe gyonna nga mazima. Ebiteeberezo byonna eby’eddirira ebiwakanya ekitangaala Katonda kye yatuwa tebisaanidde kuweereddwawo kifo. Abantu bajja kuyimuka nga baleeta ennyonyola z’Ebyawandiiko Ebitukuvu ezaabwe, ezo bo beezitwala ng’amazima, naye si mazima. Amazima ag’ebbanga lino, Katonda agatuwadde nga omusingi gw’okukkiriza kwaffe. Ye yennyini atuyigirizza kiki kye mazima. Omu ajja kuyimuka, era n’omulala, nga baleeta ekitangaala ekipya ekikontana n’ekitangaala Katonda kye yatuwadde mu kulaga kwa Mwoyo we Omutukuvu. Obubaka Obulondeddwa, Ekitabo 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Sitaani abadde ateeka amaanyi ge mu kulumba Ekitabo ky’Okubikkulirwa okuva lwe Yokaana yawandiikaamu obubaka obuli mu kyo. Yesu yagamba:
But 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.
Naye amaaso gammwe galina omukisa, kubanga galaba; n'amatwi gammwe, kubanga gawulira. Kubanga mazima mbagamba nti, bannabbi bangi n'abatuukirivu bangi baayagadde okulaba ebyo bye mulaba, ne batabiraba; n'okuwulira ebyo bye muwulira, ne batabiwulira. Matayo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Omukisa ogugattiddwa ku kulaba n’okuwulira gwe omukisa ogw’okutegeera obubaka bw’Okubikkulirwa kwa Yesu Kristo. Bwe yali Yokaana ng’akiikirira abo ab’“ennaku ez’enkomerero” abalaba era abawulira obubaka, yagwa wansi n’ayagala okusinza malaika Gabulieri, eyamubuulira amangu ddala nti tokikola.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Nange, nze Yokaana, nnalaba ebyo era ne mbiwulira. Bwe nnamala okubiwulira n’okubiraba, ne ngwa wansi ne nsinza ku bigere bya Malayika eyandaga ebyo. Naye n’agamba nti, Tokikola: kubanga nze munna wo omuweereza, era wa baganda bo bannabbi, era wa abo abakuuma ebigambo eby’omu kitabo kino; Sinza Katonda. Okubikkulirwa 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabuliyeri ne Yokaana bombi batondebwa, abaasaanidde okusinza Omutonzi yekka. Bannabbi bangi n’abantu abatuukirivu, okuli n’abamalayika, baayagala "okulaba" n’"okuwulira" obubaka bw’okukaaba okw’ettumbi ly’ekiro bwe bunaaddiramu okubuulibwa ku nkomerero y’ensi.
“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.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Ekyo abantu abatuukirivu (Yokaana) n’abaweereza bannabwe (bamalayika) kye baayagalanga okulaba, kyali okutuukirizibwa okw’enkomerero kw’Okulanga okw’ettumbi w’ekiro ku nkomerero y’Adiventisimu, nga ensi eyaka olw’ekitiibwa kya Katonda. Okwo okweeyoleka okusembayo kw’obuyinza mu mvula ey’oluvannyuma kuleetebwa olw’okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Ekununulibwa eryo bannabbi baabuuzabuuzaganya ne balinonnyezamu nnyo, bo abaalagulanga ku kisa ekyandijjira mmwe; nga banoonya okumanya kiki, oba ekika ki ky’ebbanga Omwoyo wa Kristo eyali mu bo kye yategeeza, bwe yategeeza mu kusooka okubonaabona kwa Kristo, n’ekitiibwa ekyandigoberera. Abo kwe byabalabisibwa nti si bo bennyini be beeweerezanga ebyo, wabula ffe; ebyo bye mwabuulirwa kaakano ababuulira Enjiri gye bababuulidde mu Mwoyo Omutukuvu eyasendekebwa okuva mu ggulu; ebyo bamalayika bye baagala okutekako amaaso. Kale musibe biwato by’amagezi gammwe, mubeere abeerowoozo bulungi, era musuubire okutuusa ku nkomerero ku kisa ekibaleetebwa gye muli mu kulabisibwa kwa Yesu Kristo. 1 Peetero 1:10-13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Bannabbi, abantu abatuukirivu ne bamalayika baayagalanga okubeerawo mu kiseera we “ekisa,” oba amaanyi ga Katonda, kifukibwa mu kutuukirizibwa okusembayo kw’Okukaaba kw’ettumbi ly’ekiro. Ekyo “ekisa,” amaanyi ga Katonda ag’okutonda, kireetebwa eri abantu nga Okubikkulirwa kwa Yesu Kristo kubikkuliddwa. Sitaani amanyi nti ekkubo ery’okutuusa amaanyi ga Katonda ag’okutonda eri abantu be likolebwa okuyita mu bubaka obubikkuliddwa mu kitabo ky’Okubikkulirwa; era kyeyava ateeka amaanyi ge gonna mu kutabuza, okunyigiriza n’okukisa omusana oguli mu kitabo ky’Okubikkulirwa. Omusana ogwo si gwa kumanyisa “omusajja w’ekibi” kyokka, kubanga amazima ago abalongoosa bonna aba Porotesitanti baagawandiika bulungi dda emyaka mingi egiyise edda.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira emabega wange eddoboozi ddene ng’ery’ekondeere, nga ligamba nti, Nze Alufa ne Omega, Ow’olubereberye n’Ow’enkomerero; era, kye olaba, kiwandiike mu kitabo, okisindike eri amakanisa musanvu agali mu Asiya; eri Ephesus, n’eri Smyrna, n’eri Pergamos, n’eri Thyatira, n’eri Sardis, n’eri Philadelphia, n’eri Laodicea. Ne nkyuka ndabe eddoboozi eryaayogera nange; bwe nnakyuka, ne ndaba ettabaaza musanvu eza zaabu; era wakati w’ettabaaza ezo omusanvu, waaliwo omu ng’afaanana Omwana w’omuntu, ayambadde ekkanzu entongole etuuka ku bigere, era asibiddwa mu kifuba omukanda ogwa zaabu. Omutwe gwe n’enviiri ze byali byeru ng’ebyoya by’endiga, nga byeru ng’omuzira; n’amaaso ge nga ekibengejja ky’omuliro; n’ebigere bye nga ekikomo ekitukuziddwa, ng’ebyakookebwa mu kyoto; n’eddoboozi lye nga ddoboozi ly’amazzi amangi. Era mu kuboko kwe okwa ddyo yalina emmunyenye musanvu; era mu kamwa ke mwava ekitala ekakambwe ekisala ku mbali zombi; n’obulabika bwe nga enjuba bw’eyaka mu maanyi gaayo. Awo bwe namulaba, ne ngwa ku bigere bye ng’omufu. N’ansimba ku nze omukono gwe ogwa ddyo, n’ambagira nti, Totya; Nze Ow’olubereberye n’Ow’enkomerero; Nze omulamu, era nnali mmufu; naye, laba, ndi mulamu emirembe gyonna, Amiina; era nnina obisumuluzo b’Emagombe n’okufa. Wandiika ebyo by’oolabye, n’ebiriwo, n’ebinaavaawo oluvannyuma. Okubikkulirwa 1:10-19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Nga Obwadiventisiti bwe bwakuumanga enkola eya "historicist", baakkiriza nti amakkanisa gonna ag’omu Okubikkulirwa essuula 2 ne 3 gaddamu okulabikira mu Kkanisa ey’enkomerero. Kya kusuwaza nti, mu nkomerero y’omulembe ogw’ekkumi n’ekkenda Sitaani yali amaze okubazibira Abadiventisiti amaaso ku nkola entukuvu, era n’okukuumaayo n’okugikolanga ng’ebitundu eby’omugaso mu buvunaanyizibwa bwabwe ng’ “abateekeddwako okutereka amazima amanene ag’obunnabbi.” Wadde nga mu Obwadiventisiti enkola eyo yali etwalibwa mu bbali, waaliwo abakyalikozesanga enkola entukuvu. Tukozesa ekitabo, Story of the Seer of Patmos, ng’obujulizi nti okuteekawo obubaka bw’amakkanisa gonna ku byafaayo bya Lawodikiya kwe kukozesa obunnabbi mu ngeri entuufu. Ebyasunsulibwa ebiddako bivuddemu mu kitabo ekyo era biraga ensonga gye njogerako.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Kiteekwa okujjukirwa nti, ebintu bye bayitamu Ephesus, Smyrna ne Pergamos bijja kuddamu mu kkanisa esembayo nga Kristo tannaddawo omulundi ogw’okubiri; era n’ebyafaayo bya Thyatira bijja kuddamu mu mulembe ogw’enkomerero. Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell alaga mu butuufu nti ebyo ebyaliwo mu makkanisa agasooka aga nnya bijja kuddamu, oba nga bw’agamba, 'bijja kuba n’ekifaananyi kyabyo mu mulembe ogwasembayo.'
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
"Yakozesa ekigezo, naye byonna byayolekeza ku mwaka gwa 1843, nga mu kiseera ekyo ensi erina okwaniriza Omulokozi waayo. Embeera y’abantu mu kujja okw’olubereberye kwa Kristo yali kati ng’eyiddamu." Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell yali ayogerako ku William Miller bwe yategeeza nti Okudda kwa Kristo okw’okubiri kwandibadde mu 1843, era alaga nti embeera ez’Okujja kwa Kristo okwasooka zaaddamu okubeerawo mu biro by’Abamillerite. Haskell yali kituufu, era Sister White akakasa nti Miller ye yennyini yayimiririrwa Yokaana Omubatiza.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
"Nga Yokaana Omubatiza yalangirira okujja okusooka kwa Yesu era n’ateekateeka ekkubo ery’okujja kwe, bw’otyo ne William Miller n’abo abaamwegattaako baalangirira okujja okw’okubiri kwa Mwana wa Katonda." Ebiwandiiko ebyasooka, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel era alaga nti mu byafaayo bya Pergamos, (ekkanisa ey’okusatu eyayimirira ku kuteeseganya kw’Obukristaayo n’okusinza ebifaananyi), ebyafaayo bya Sardis, ekkanisa ey’okutaano, byaddamu.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Waliwo ekiseera mu byafaayo bya Pergamos, we ObuKirisitaayo bwalowooza nti Obupagani bwali bufudde; naye mu mazima, eddiini eyalabika ng’ewanguddwa, ye yali ewangudde. Obupagani bwabattizibwa ne buyingira mu kkanisa. Mu nnaku za Sardis, ebyafaayo bino byaddiddwamu. Stephen N. Haskell, Emboozi y’Omulabi ow’e Patimo, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis yali ekkanisa y’Okutereeza eyazuukuka n’ekalakaasa ku bulimba bwa Ssetaani obw’obukulembeze bwa Papa, naye nga tebannamaliriza omulimu gwabwe, baali batandise dda okudda e Loma. Baalowooza nga bwe yalowooza ekkanisa e ya Pergamos nti obukulembeze bwa Papa bwali bufiiridde, naye mu mazima, bwali bukyali bulamu. Haskell era alaga nti ku kkanisa esigaddewo kuwukaanya “okutangaala okuŋŋaanyiziddwa okw’emyaka gyonna egyayita.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
"Obutangaaza obwakuŋŋaanyiziddwa obw’emirembe gyonna egyayise bumurika ku kkanisa eno esembayo—ey’esigaddewo—." Stephen N. Haskell, Olugero lw’Omuboni wa Paatumo, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Siri kugamba nti Haskell yategeera nti ebyafaayo eby’omutendera ogweyongera ebiyimirizibwa mu makkanisa omusanvu byatuukirizibwanso mu byafaayo bya Isirayiri ey’edda, naye ddala akwatiriza amazima ago bw’awandiika nti “emisana egikuŋaanyiziddwa egy’emirembe egyayita gyonna” “gimuliikira” ku “ekkanisa ey’enkomerero.” Isirayiri ey’edda erimu mu “emisana egya” “emirembe egyayita.” Era newaakubadde ng’akwatiriza emitendera egyetaagisa okutegeera obufaananyi bw’amakkanisa omusanvu mu byafaayo bya Isirayiri ey’edda, siri kakasa nga bungi bitya engeri gye yategeera okufaanagana okw’ayimiriziddwa mu bifaananyi ebyo. Era nkakasa nti teyategeera ekintu ekisinga obukulu mu byafaayo eby’ayimirizibwa mu makkanisa omusanvu, ekintu kye tugenda okutuukako.
We will address this truth in our next article.
Tujja okukwata ku kituufu kino mu kiwandiiko kyaffe ekiddako.