“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

Noolwekyo, mu kunoonya ennimiro era mu kusima okufuna amajjinja ag’omuwendo g’amazima, eby’obugagga ebikwekeddwa birabikawo. Mu butateganya tusanga ebintu eby’omuwendo ebirina okuŋŋanyizibwa ne biterekebwawo. Era okunoonya kuteekeddwa mu maaso. Okutuusa kaakano, ebingi ku by’obugagga ebyazuuliddwa byabadde kumpi n’awaggulu era byafunibwanga mangu. Bwe kunoonya kukolebwa mu ngeri entuufu, buli kawezawo akolebwa okukuuma okutegeera okulongoofu n’omutima omulongoofu. Bwe tukuuma amagezi gaffe nga gaggule era nga bulijjo gunoonyereza mu nnimiro y’okubikkulirwa, tunaazuula ebyaterekeddwa bingi eby’amazima.

“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

Amazima amakadde galibikkulirwa mu ngeri empya, era n’amazima agabadde galemererwa okulabwako mu kunoonya galirabika. Amazima amanene gazikiddwa wansi w’amagezi ag’enkalakalira ag’ensobi, naye gajja kuzuulibwa omunoonya omunyiikivu. Bwe azuula era n’aggulawo eggwanika ly’obugagga ery’amayinja ag’omuwendo ag’amazima, tekiba kubba; kubanga bonna abasiima amayinja gano bayinza okubeera nago, era nabo babeera n’eggwanika ly’obugagga ery’oggulirawo abalala. Omu aguwa abalala obugagga buno tabulwako; kubanga nga abubukebera okusobola okubulaga mu ngeri esikiriza abalala, asangamu obugagga obuppya. . . .

“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

Abayimirira mu maaso g’abantu ng’abayigiriza amazima balina okukola ku nsonga ennene. Tebalina kusasanya kiseera eky’omuwendo nga boogera ku nsonga ez’obwereere. Basomenga Ekigambo, era babuulirenga Ekigambo. Ekigambo kibeerenga mu mikono gyabwe ng’ekitala ekisongole eky’obusale obubiri. Kibeerenga omujulizi ku mazima agaayitawo era kirage ebigenda okuba mu biseera eby’omu maaso.

“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

"Ekitangaala ekyongedde kigenda okwaka ku mazima amanene g'obunnabbi gonna, era ganaalabika mu buggya n'obumasamasa, kubanga omusana ogukaka ennyo ogw'Enjuba ey'Obutuukirivu gugenda okutangaaza byonna." Manuscript Releases, voliyumu 1, 37-40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Nzikiriza nti kati mmaze okuteekawo ebifaananyi eby’obunnabbi ebimala mu makala ge nnawandiika edda, okusobozesa okubeera n’ekifo ekirungi eky’okwesigamira nga tutandika okuyita mu Ekitabo ky’Okubikkulirwa. Bw’oba osomera ku mutimbagano, nsuubira omanya nti amakala gano gategekeddwa mu nteekateeka y’ennaku ze gaawandiikibwa. Ntegeera nti waliwo abagoberera amakala gano abamanyiridde ebisinga ku bye nsasanya, era mbasabira okunsonyiwa olw’okuddamu okungi. Nnabadde ngeragezaako okuwa obujulizi obumala obuva mu Byawandiikibwa ku mazima ge tukolako, okulaba ng’oyo yenna ali mupya ku misingi Future for America gy’ekozesa asobola okutegeera era n’abeera nga akyeyingiza mu nsonga, newaakubadde ng’atannamanyirirwa bulungi ebirowoozo bino nga bangi ku ffe bwe tumaze okubyetegera.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Waliwo amazima ag’amaanyi nnyo agagguddwawo mu Kitabo ky’Okubikkulirwa, nga okutuusa mu biseera bya kumpi bino nnali ssi nnategeera. Nandyinza kubeera nga ngateeka amazima ago ku lwatu nga tangezako kusooka okuzimba ensonga entandikirwako ey’okuwagira okw’obunnabbi nga sinnagagabana, naye amazima gano mapya nnyo era ag’obuzito, kyenvudde siri mwetegefu kugagabana nga tewali musingi gwe ndigateekako; amazima ago ge nzikiririzaamu nti galagibwa ng’okuggulwawo kw’Okubikkulirwa ekibaawo nga ekiseera ky’ekisa kinaatera okuggalwa.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Yesu yateekaawo ensonga ekwata ku kuyigiriza amazima, gye nzikiriza nti ekolera wano. Ensonga eno esangibwa mu kumanya omulimu gw’Omwoyo Omutukuvu.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

Era bw’anaajja, alikangavvula ensi olw’ekibi, n’olw’obutuukirivu, n’olw’omusango: Olw’ekibi, kubanga tebakkiriza mu nze; Olw’obutuukirivu, kubanga ngenda eri Kitange, era temundaba nate; Olw’omusango, kubanga omulangira w’ensi eno asaliddwa omusango. Nnina ebintu bingi bye mbagamba, naye kaakano temusobola kubyettikka. Naye bw’anaajja oyo, Omwoyo ogw’amazima, alibaluŋŋamya mu mazima gonna: kubanga taayogera ku bwe; naye byonna by’anaawulira, ebyo by’anaayogera: era alibalaga ebigenda okujja. Andigulumiza: kubanga anaatwala ku byange, era abibalage gye muli. Yokaana 16:8-16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Bwe Kristo yayogera nti, ‘Nkyali na bingi bye njagala okubagamba, naye kaakano temuyinza kubyetikka,’ kino kinyweza okukkiriza kwange nti kati waliwo bingi eby’okugabana, naye kirina okusooka kubeerawo entandikwa ey’amagezi gye tuyinza okuzimbirako ebyo eby’amazima. Nga bwe kiri, ebyawandiikibwa ebyasooka birambulula obubaka bw’abamalayika abasatu nga bulagiddwa Omwoyo Omutukuvu ng’enenya ‘ensi ku kibi, ku butuukirivu, ne ku musango.’ Obubaka obusatu obwo bwe bubaka bw’okulabula okw’enkomerero, kale omutundu guno ogulaga omulimu gw’Omwoyo Omutukuvu guli obujulizi obw’amaanyi, kubanga gulaga nti obubaka buno butegeerwa mpola mpola, era butegeerwa bokka abalina amafuta g’Omwoyo Omutukuvu. Yokaana, mu kitabo ky’Okubikkulirwa, ayimiriza ddala amazima ago bw’alambulula nti ku nkomerero y’ensi ye Omudiventisiti w’Olunaku Olw’omusanvu asinza ku Ssabbiiti.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi eddene, ng'ery'ekkondeere. Okubikkulirwa 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Abadiventisiti ab’Olunaku olw’omusanvu mu nkomerero y’ensi, abalitegeera obubaka obuggyiddwaako emisiba mu Kitabo ky’Okubikkulirwa, bajjakukitegeera kubanga bali “mu Mwoyo.” Mu nteekateeka y’olugero lwe twagambibwa nti “lulaga ebyo bye bayitamu abantu ba Abadiventisiti,” Yokaana afaananibwa n’omuwala ow’amagezi, kubanga alina amafuta g’Omwoyo. Akiikirira abawala ab’amagezi mu nkomerero y’ensi, abawulira eddoboozi eddene “emabega” wabwe. “Eddoboozi eriva emabega” lye Alufa ne Omega, nga bwe kimanyiddwa mu lunnyo oluddako ddala, era ddoboozi eryo limulagira okuddayo mu makubo ag’edda n’atambuliramu.

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, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

Bw’ati bw’ayogera Mukama: Muyimirire mu makubo, mulabe, mwebuuze ku makubo ag’edda, w’ali ekkubo erirungi; mugendemu, era munaasanga okuwummula eri emyoyo gyammwe. Naye bo ne bagamba nti, Tetugendamu. Yeremiya 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

‘Okuwummula’ Yeremiya ky’ayogerako kwe kuyirwa kw’Omwoyo Omutukuvu mu nkuba ey’oluvannyuma. Mu lunyiriri oluddako Yeremiya awa eky’okulabirako ekirala ku bawala abasirusiru abagaana okuddayo ku misingi gy’Obwadiventisi (amakubo ag’edda) ne batambuliramu.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Era ne mbassaako abakuumi, nga mbagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye bo ne bagamba nti, Tetugenda kuwuliriza. Yeremiya 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Bwe Yokaana awulira eddoboozi eriri emabega we nga limulagirira okudda ku makubo agakadde oba ku nsiinziro z’Obwadiventisiti, eddoboozi ly’awulira liri ng’ekkondeere. Eddoboozi eryo liweerezebwa okuyitira mu ‘balinzi’ Katonda be yateeka okulabirira Obwadiventisiti. Kitaffe Miller ye yali omukuumi eyafuuyira ekkondeere ery’okulabula ku ntandikwa y’Obwadiventisiti, mu kiseera ky’okulangirirwa kw’obubaka bw’omumalaika asooka obw’ategeeza okuggulibwa kw’omusango. Naye Yokaana mu butongole akiikirira abo abalangirira obubaka bw’omumalaika ow’okusatu obw’ategeeza okuggala kw’omusango. Akiikirira abo abadda ku nsiinziro Katonda ze yazimba okuyitira mu mulimu gwa Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Tumaze okulaga emirundi mingi mu myaka egiyise (era kisangibwa ku bibao bya Habakkuku) nti obubaka bwa malayika asooka, “Mutyanga Katonda,” bwe kugobera omusango olw’ekibi, era nti obubaka bwa malayika ow’okubiri we walabisibwa obutuukirivu, ate ow’okusatu alambuula okusala omusango. Bino bye emitendera esatu egy’abamalayika abasatu era n’emitendera esatu egy’omulimu gwa Mwoyo Mutukuvu. Emitendera egyo esatu gikiikirirwa ennukuta esatu eza Olwebbulaniya ezikola ekigambo eky’Olwebbulaniya ekivvunulwa nti “amazima.” Mu kitundu kya Yokaana 16, Yesu ayogera ku mulimu gwa Mwoyo Mutukuvu ogukulembera abantu ba Katonda mu “mazima gonna,” era n’abalaga “ebirijja.” Naye Yesu agamba nti alina “ebintu bingi bye njagala okubagamba, naye temuyinza kaakano kubitikkira.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Nsuubira nti otegeereddeemu akamu ku bukulu bw’ekigambo ky’Olwebbulaniya ekyahinduliddwa ng’ "amazima." Kubanga kaakano tutandise okukozesa akabonero ako mu kunoonyereza kwaffe. Mu nnyiriri ssatu ezisooka ez’Okubikkulirwa essuula 1, enkola ey’okutambuza obubaka wakati wa Katonda n’omuntu erambulibwa. Era kirambuliddwa okuva ku ntandikwa, nga tekinnaba kulagibwa mu Okubikkulirwa obutonde obusatu bw’Obwakatonda. Kifuna omujulizi ow’okubiri mu nnyiriri ez’ennkomerero ez’Okubikkulirwa, era bwe kityo, nga tusinziira ku kukozesa "olunyiriri ku lunyiriri," kireeta omusana omusinga.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Ate bwe tuggattako Olubereberye 1:1-2:3, tusanga obujulizi obw’okusatu era n’olunyiriri olw’obunnabbi olulala oluteekebwa ku nnyiriri ebbiri ezasooka mu ntandikwa n’enkomerero y’Okubikkulirwa.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Awo ne twongerako essuubizo ery’enkomerero mu Endagaano Enkadde eriraga nti Eriya alijja, era ne tubeera n’ennyiriri ennya ez’obunnabbi.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Awo ne tuyongerako essuula esooka ery’Endagaano Empya, ne tuba n’elayini ttaano ez’okukungaanya obubaka obusukkulumye obusangibwa mu Bayibuli, nga tuteeka mu nkola ensonga ya Alufa ne Omega ku layini zonna. Bwe tunaaba tumaliriza elayini ttaano ze twamaze okuzuula, nga tuteeka ensonga eyo mu buli kimu ku layini ezo, tusaanidde okusuubira okulaba enkomerero ya Matayo n’enkomerero ya Yokaana nga biwa obujulizi ku bubaka bumu, nga layini zonna ttaano ez’obunnabbi ez’‘esooka n’ey’oluvannyuma’ ze tukebera nazo bwe ziwa obujulizi ku bubaka bumu.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Obubaka obubikkulibwa busimbibwa mu kitabo ky’Okubikkulirwa, era kityo kiba eky’okusinziirwako ku layini endala, nga kigenderanira ne Ssista White atutegeeza nti “ebitabo byonna bya Bayibuli bisisinkana era bimalira mu Okubikkulirwa.” Obubaka bw’enyiriri essatu ezisooka ez’ekitabo ky’Okubikkulirwa bulambulula enkola Katonda gy’akozesa okutuusa Ekigambo kye eri Yokaana okukiwandiika n’okukisindikira amakanisa. Ekitabo ekisooka eky’Endagaano Empya, nga bwe kyategeezeddwa dda, kyanjula olulyo lwa Yesu Kristo era kitandika n’ensonga ey’okutegeeza nnyo.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

Ekitabo ky'obuzaalo bwa Yesu Kristo, Omwana wa Dawudi, Omwana wa Ibulayimu. Matayo 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yesu yamaliriza okwogeragana okutereevu n’Abayudaaya abawakana, ng’abasirisizza n’ensonga ya ‘Omwana wa Dawudi,’ ensonga gye Abayudaaya bandiyinzizza kugitegeera bokka singa baali bategeera ensonga enkulu ey’Obuwandiike Obutukuvu ey’Entandikwa n’Enkomerero. Tebategeera, era n’Abadiventisi abasinga tebategeera. Omuntu yenna ayagala okuwakanira ensonga ey’okuddamu kw’ebyafaayo alaga nti tattegeera nti Isirayiri ey’edda kye kifaananyi kya Isirayiri ey’omu biro bino; era obutayagala kw’okukkiriza ensonga eyo kwe kwo kennyini obutayagala okwaliwo ku nkomerero ya Isirayiri ey’edda okutegeera ensonga yennyini. Yesu yalaga ensonga eyo mu kibuuza kye eky’enkomerero eri Abayudaaya ng’abalabiriza ku kibuuza ekikweka amagezi: Mukama wa Dawudi ayinzika atya okuba era Omwana wa Dawudi?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yokaana essuula esooka kiraga nti ku ntandikwa Ekigambo kyali ne Katonda, era Ekigambo kye Katonda, era Ekigambo kyatonda ebintu byonna. Kino kituukagana n’ebigambo ebirala bye twogerako. Era bwe tutunuulira ebigambo eby’enkomerero mu Njiri ya Yokaana, tulaba Peetero, oluvannyuma lw’okuwulira Yesu ng’annyonyola engeri gy’anaafamu okufa, ng’abuuza Yesu ekinaabaawo ku mutume Yokaana.

Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

Peetero bwe yamulaba, n’agamba Yesu nti, Mukama, n’oyo kiki ekimutuukako? Yesu n’amugamba nti, Bwe mba nga njagala abeereyo okutuusa lwe ndijja, kikwata ki gy’oli? Ggwe nkundde. Awo ekigambo ekyo ne kisasaana mu b’ooluganda nti omuyigirizwa oyo tajja kufa; naye Yesu teyagamba nti, Tajja kufa; wabula nti, Bwe mba nga njagala abeereyo okutuusa lwe ndijja, kikwata ki gy’oli? Ono ye muyigirizwa ayajulira ebintu bino, era n’abiwandiika; era tumanyi nti obujulizi bwe butuufu. Era waliwo n’ebintu bingi nnyo ebirala Yesu bye yakola; bwe byandikibwe buli kimu, ndowooza nti n’ensi yennyini teyandisobode kukwata ebitabo ebyandikibwe. Amina. Yokaana 21:21-25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Peetero yayagala okumanya engeri Yokaana gy’anaafayo, oba nga ddala Yokaana anafayo. Eriddamu liddwamu emirundi ebiri mu kyawandiikibwa kino: Yesu yalikyogera, era ne Yokaana n’alyogera nate nti, “Bwe mba nga njagala oyo [Yokaana] asigale okutuusa lwe nzija, kikukwatako ki ggwe?” Yokaana yabeerawo okutuusa Yesu lwe yajja omulundi ogw’okubiri.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Osoobola kulaba oba okuwulira "mazima" ago bwokka singa okkiriza mu kuddamu kw’ebyafaayo, era n’okkiriza nti ebyafaayo ebigenda okuddamu bikolebwa ku nkomerero y’ensi. Enkomerero y’ensi ye gye Yokaana yali bwe yawandiika ekitabo ky’Okubikkulirwa. Ekitabo eky’oluvannyuma mu njiri ya Yokaana kikwatagana n’emirongo emirala egy’entandikwa n’enkomerero kubanga kiteeka Yokaana mu byafaayo by’ebintu ebireetera okutuuka ku kudda okw’okubiri, mwe, ng’akiikirira abo ababuulira obubaka bw’okulabula okw’enkomerero, asindika obubaka obwo eri amakanisa.

“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

Mu nnaku z’Abakristaayo abaasooka, Kristo yajja omulundi ogw’okubiri. Okujja kwe okwasooka kwali e Beseleemu, lwe yajja nga omuwere. Okujja kwe okwa kabiri kwali ku kizinga kya Patimo, lwe yeeyoleka mu kitiibwa eri Yokaana eyafuna Obubikkulirwa, eyagwa mu bigere bye ng’afu bwe yamulaba. Naye Kristo n’amunyweza okusobola okugumikiriza okulaba ekyo, era n’alyoka amuwa obubaka bw’awandiikira amakanisa ga Asiya, amannya gaago nga gannyonnyola ebiranga bya buli kkanisa.

“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

Omusana Kristo gwe yabikkulira omuweereza we nnabbi, gwaffe. Mu Kubikkulirwa kwe waliwo obubaka bw’abamalayika basatu, era n’ennyonnyola y’omulayika eyali agenda okuserengeta okuva mu ggulu n’amaanyi amanene, ng’amanyisa ensi n’ekitiibwa kye. Muli mulimu okulabula ku bubi obujja okubaawo mu nnaku ez’enkomerero, ne ku kabonero k’ensolo. Tetuliteekwa kusoma n’okutegeera bubaka buno bwokka, wabula okululangirira eri ensi yonna mu ddoboozi eritabuusabuusa. Bwe tunaawanjula ebyo ebyabikkulirwa Yokaana, tunaasobola okuzuukusa abantu. Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ku nkomerero y’Enjiri ya Yokaana kulaga enkola y’okutambuza obubaka nga bwe kibonebwa mu nnyiriri essatu ezasooka ez’Okubikkulirwa, ng’eteeka Yokaana mu kifo ky’obunnabbi mu byafaayo by’Okudda kwa Yesu okw’okubiri. Bwe kityo, kikozesa ‘Okudda kwa Yesu okw’okubiri okwasooka’ (e Patimo) okulaga ‘Okudda kwe okw’okubiri okw’enkomerero.’ Ekyo kyekwatagana bulungi n’ensonga endala z’etulowoozako, kubanga kiraga Yokaana ku nkomerero y’ensi, e Patimo gy’afunira Okubikkulirwa kwa Yesu Kristo. Ate ku nkomerero y’ekitabo kya Matayo kitya?

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

Awo abayigirizwa ekkumi n’omu ne bagenda e Ggaliraaya, ku lusozi lwe Yesu yabalagirira. Era bwe baamulaba ne bamusinza; naye abamu ne babuusabuusa. Yesu n’ajja n’abagamba nti, Obuyinza bwonna gimpeddwa mu ggulu ne ku nsi. Kale mugende, muyigirize amawanga gonna, mubabatize mu linnya lya Kitaffe, n’Omwana, n’Omwoyo Omutukuvu; mubayigirize okukuuma byonna bye nabalagira: era, laba, ndi nammwe bulijjo okutuusa ku nkomerero y’ensi. Amiina. Matayo 28:16-20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Mu kyawandiiko kino amaanyi gonna gaweebwa Yesu, era nga ddala ago ge maanyi ge ag’okutonda. Oluvannyuma n’awa ekiragiro okubatiza mu linnya lya Kitaffe, Omwana era n’Omwoyo Omutukuvu eyagolokoka ku mazzi mu Olubereberye omutwe ogusooka, n’emyoyo musanvu egiri mu maaso g’entebe ya Katonda. Ekyawandiiko kino kiraga nti Abakristaayo balina okutegeera Abatatu ab’omu ggulu ng’abantu basatu ab’enjawulo. Enkomerero ya Matayo eyongerako ku bigambo, nga n’ebirala mukaaga bwe bikola.

“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

Kristo yafuula okubatizibwa akabonero ak’okuyingira mu bwakabaka bwe obw’omwoyo. Yafuula kino ekiragiro ekiteekwa okugonderwa buli ayagala okumanyibwa ng’ali wansi w’obuyinza bwa Kitaffe, Omwana, ne Mwoyo Omutukuvu. Ng’omuntu tannafuna ekifo mu ekkanisa, nga tannayita ku lulyango lw’obwakabaka bwa Katonda obw’omwoyo, alina okuteekebwako akabonero k’erinnya erya Katonda, ‘Mukama obutuukirivu bwaffe.’ Yeremiya 23:6.

“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

Okubatizibwa kwe kusalawo mu ngeri ey’amaanyi era ey’obukakafu okwegaana eby’ensi. Abo abatizibwa mu linnya lya Kitaffe, lya Mwana, ne lya Mwoyo Omutukuvu, nga bwe bayingira ddala mu bulamu bwabwe obw’Ekikristaayo, balangirira mu lwatu nti bava mu buweereza bwa Setaani, era bafuuse ab’eka y’obwakabaka, abaana ba Kabaka ow’eggulu. Bagondedde ekiragiro nti, ‘Muve wakati mu bo, mwewulengane, ... era temukwatanga ku kintu ekitali kirongoofu.’ Era mu bo kituukiriddwamu okusuubiza nti, ‘Nja kubaaniriza, era ndiba Kitaawe gyemuli, nammwe munaabanga batabani bange ne bawala bange,’ bw’ayogera Mukama Ayinza Byonna. 2 Abakkolinso 6:17, 18.

“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

Abakristaayo bwe bagondera omukolo ogw'ekitiibwa ogw'obatizo, Ye awandiika obweyamo bwe balayira okubeera beesigwa gy'ali. Obweyamo buno bwe kirayiro ky'obwesigwa bwabwe. Babatizibwa mu linnya lya Kitaffe, ne Mwana, ne Mwoyo Omutukuvu. Bwe batyo bagattibwa n'obuyinza busatu obukulu obw'eggulu. Beewera okugaana ensi n'okukuuma amateeka g'obwakabaka bwa Katonda. Okuviira awo balina okutambulira mu buggya bw'obulamu. Tebaakiri kugoberera ennono z'abantu. Tebaakiri kugoberera enkola ez'obutali bwenkanya. Balina okugondera ebiragiro by'obwakabaka bw'eggulu. Balina okunoonya ekitiibwa kya Katonda. Bwe banaabeera beesigwa ku bweyamo bwabwe, banaweebwa ekisa n'obuyinza ebibasobozesa okutuukiriza obutuukirivu bwonna. "Naye bonna abaamwaniriza, yabawa obuyinza okufuuka abaana ba Katonda, era abo abakkiriza erinnya lye." Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesu alaga enkomerero okuva ku ntandikwa mu Kigambo kye, kubanga ye Kigambo, era ye Alufa ne Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Okuleeta wamu zino "layini" musanvu kuzimba ekifaananyi ekirambulukufu ennyo eky'enkola y'okwogeragana wakati wa Katonda n'omuntu, nga kwongerako n'amazima amalala mangi ag'amaanyi era ag'omugaso agateekeddwawo era agakakasibwa abajulizi b'e "layini" endala. "Layini" musanvu z'obunnabbi ezitegeeza Alpha ne Omega. Naye ekitabo kya Malachi kitya?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Ekitabo kya Malaki kirimu okunenya okukambwe eri abakabona abatalina bwesigwa mu Adiventisimu. Kisooka kulambulula ebika bibiri by’abasinza mu Adiventisimu ku nkomerero y’ensi.

The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

Omugugu gw’ekigambo kya Mukama eri Isirayiri okuyitira mu Malaki. Mbakwagadde, bw’ayogera Mukama. Naye mmwe mugamba nti, otwagadde mu ngeri ki? Si Esawu muganda wa Yakobo? bw’ayogera Mukama: naye Yakobo namwagala. Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malaki atwongera okututegeeza nti ebika bibiri by’abasinza ku nkomerero y’ensi bye bika bibiri by’abakabona.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Kale kaakano, mmwe bakabona, ekiragiro kino kye kyammwe. Bwe mutaawulira, era bwe mutateeka mu mitima gyammwe okuwa ekitiibwa erinnya lyange, bw’ayogera Mukama w’eggye, ndibatumyako ekikolimo, era ndikolimira emikisa gyammwe; weewaawo, nabikolimira dda, kubanga temukiteeka mu mitima. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Entandikwa y’ekitabo kya Malaki efaananyiriza obubaka bwa Laodikiya ne Firaderifiya nga buyitirira emitundu ebiri gy’abasaserodooti. Abasaserodooti balagirwa ‘okuwulira.’ Yokaana akiikirira abasaserodooti abawulira, era omusaserodooti akiikirira abantu ba Katonda abaalondebwa mu ndagaano ye. Bamaze okukolimirwa, era balikolimirwa nate singa te ‘bawulira’ era ‘tebakiteeka mu mutima’ oba ‘tebagenda kukiteeka mu mutima.’

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

Era mmwe, ng’amayinja amalamu, mukuzimbibwa mube ennyumba ey’Omwoyo, obwannabbona obutukuvu, mulyoke muwaayo ebiweebwayo eby’Omwoyo, ebikkirizibwa eri Katonda mu Yesu Kristo. Ky’ensonga lwaki kiri mu Byawandiikibwa nti, Laba, ntadde mu Sayuuni ejjinja ery’ensonda ery’omutwe, erirondeddwa, er’omuwendo; era buli amukkiririzaamu taliswazibwa. Kale mmwe abakiriza, ye wa muwendo; naye eri abatagonda, ejjinja abazimbi lye baagaana, lyennyini lyafuuka omutwe gw’ensonda, era ejjinja ery’okwesittalirako, n’olwazi olw’okugwamu; abo abeesittala ku Kigambo, kubanga batagonda; era ku kino kye baalagirwa. Naye mmwe muli ekika ekyalondeddwa, obwannabbona obwa kabaka, eggwanga ettukuvu, abantu ab’ey’obwannannyini; mulyoke mwatulire ettendo lya oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ebyewuunyo; Mu biseera eby’edda mwali si bantu, naye kaakano muli abantu ba Katonda; mwali mutaafunye kisa, naye kaakano mufunye kisa. 1 Peetero 2:5-10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Bakabona be bantu ba Katonda abalonde, abayesebwa ku “ejjinja ery’ensonda” ery’omusingi gwa yeekaalu. Ejjinja ery’ensonda lye baterezesaako amayinja amalala gonna g’omusingi, era kye kijjinja ekitikkira obuzito bwa yeekaalu yonna. Ejjinja ery’ensonda erya Miller lyaali “emirundi musanvu” egya mu Leviitiko 26. Ejjinja ery’ensonda, oba ejjinja abazimbi lye baagaana, kye kyafaayo ekituufu eky’okuzimbibwa kwa yeekaalu, era kino kyategeezebwa bulambulukufu nnyo mu byawandiikibwa by’Omwoyo ogw’Obunnabbi. Ekimu ku kijjinja ekyasooka ekyagaanyizibwa kye kino: oluvannyuma lw’okugaanyizibwa, baakiteeka ku bbali; era okuva olwo abazimbi b’yeekaalu baalibeeranga bakubira amagulu ku kijjinja ky’ensonda, ekyaali kiteekeddwa ku bbali mu kifo ky’emirimu gyabwe. Kyali kijjinja eky’okukubwamu amagulu.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Mu Malaki, Katonda ategeeza bakabona ababi, abamanyiddwa nga abawala ab'obuziru ab'e Laodikiya, nti agenda okubakolimira era dda yabakolimye. Abakolimira kubanga tebajja 'kuwulira' wadde 'okutwala' obubaka bwa Eriya ku mitima gyabwe. Obubaka bwa Eriya bukyusa emitima gy'abajjajja eri abaana, n'emitima gy'abaana eri bajjajja baabwe. Okukyusibwa kw'emitima gyabwe kulaga okuwulira obubaka bwa Eriya obw'abajjajja n'abaana, era obwo bwe nsonga y'ebisooka n'ebisembayo. Tekimala kuwulira obubaka bw'ebisooka n'ebisembayo; kiteekwa okutwalibwa ku mutima. Okukkiriza obubaka bwa Eriya kitegeeza okukitwala ku mutima. Kabona bw'atajja kuwulira ensonga eyo, anakolimirwa.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Beetwalira ekikolimo ku bo bennyini bwe baatandika mu 1863 omutendera gw’okugaana amazima ag’omusingi agasooka ddala ge Miller yagazuula, era okuva olwo tebakoze kirala wabula okwongera ku kugaanira okwo okutuusa leero. Naye newaakubadde ekikolimo ekitambulira mu maaso kyatandika mu 1863 (kubanga dda balikolimiddwa), ekikolimo ekigenda okujja kituukirira nga bawalulibwa mu kamwa ka Mukama mu kiseera ky’etteeka erya Sande. Entandikwa ya Malaki eraga enkomerero, kubanga enkomerero elaga okulabula okwasembayo okuweebwa bakabona ab’amagezi n’abasirusiru. Abamagezi n’abasirusiru mu Malaki bakiikirizibwa nga Esawo ne Yakobo. Omuganda omukulu akiikiriza endagaano okuyitira mu busika bw’omubereberye, ng’agerageranyizibwa ne muganda omuto. Omukulu ye asooka, omuto ye asembayo.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Mu Malaki, bombi Esawu ne Yakobo bali Abadiventista ab’e Lawodokiya, naye eyasembayo oluvannyuma yawulira “eddoboozi” lya Mukama, yenenya era erinnya lye ne likyusibwa ne liyitibwa Isirayiri. Omukulu, ow’olubereberye, teyawulira. Yakobo yawulira eddoboozi lya Mukama ekiro lye yaloota n’alaba bamalayika nga balinnya ne bakkira ku ngazi eyayimiriranga Kristo. Yakobo ayimirira Abadiventista ab’e Lawodokiya ku nkomerero y’ensi, abakyusibwa okuva mu Lawodokiya ne bafuuka ab’e Firadefiya bwe bibatuukako ebyo ebirimu mu bigambo ebisatu ebisooka mu ssuula eyasooka ey’Okubikkulirwa, nga bwe kyategeezebwa Yokaana ne mu kirooto kya Yakobo eky’engazi nga bamalayika balinnya ne bakkira. Obwo obumanyirivu bulaga entandikwa y’okukyukirwa kwa Yakobo okufuuka Isirayiri, ow’e Firadefiya. Okukoma kw’ebyafaayo by’okukyukibwa kwa Yakobo kwe lwe yalwana ne Kristo e Peniyeri. N’olwekyo ebyafaayo eby’obusikirize bw’omubereberye bwa Yakobo bitandika mu bigambo ebisatu ebisooka eby’omu ssuula esooka ey’Okubikkulirwa nga okubikkululwa kw’obubaka bw’okulabula okw’enkomerero kuliwo, era ne biggwa mu kiseera ky’ebibonerezo omusanvu eby’enkomerero, mu kiseera ky’okubonaabona.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Ebitundu bina by’entandikwa n’ebikkomerero, “olunyiriri ku lunyiriri”, biwa obujulizi ku bubaka bw’Okubikkulirwa kwa Yesu Kristo. Ekibuuzo kiri nti bakabona abasirusiru banaawulira oba tebaanaawulira.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Omukisa eri oyo asoma, n’abo abawulira ebigambo eby’obunnabbi buno, era ne bakwata ku biri mu byo ebyawandiikiddwa; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Abakabona ab'amagezi abawulira kye Omwoyo agamba eri amakkanisa, bawulira obubaka bwa Eriya. Miller yali Eriya, era abamu baawulira, naye abalala baagaana okuwulira.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

Enkumi za abantu zaatwalibwa okukkiriza amazima agabuulibwa William Miller, era abaddu ba Katonda ne bazuukizibwa mu mwoyo n’amaanyi ga Eriya okulangirira obubaka. Nga Yokaana, omubanjirizi wa Yesu, abo abaabuulira obubaka buno obw’obunywevu ne bawulira nga basaanidde okuteeka ensala ku mizi gy’omuti, ne bayita abantu okuzaala ebibala ebikwatagana n’okwenenya. Obujulirwa bwabwe bwali bwa kuleetera okuzuukuka era okukosa amakanisa mu maanyi, ne bubikkula obw’obuntu bwazo obutuufu. Era bwe wali wawuulirwa okulabula okunywevu okw’okudduka okuva mu busungu obugenda okujja, abangi abaali bagattiddwa n’amakanisa ne bakkiriza obubaka obuwonya; ne balaba okuddayo emabega kwabwe, era ne beekaabira n’amaziga ag’okwenenya ag’amaanyi n’ennaku ennyo ey’omu mmeme, ne beetoowaza mu maaso ga Katonda. Era Omwoyo wa Katonda bwe yatuula ku bo, ne bayamba okulangirira nti, ‘Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusala kwe omusango etuuse.’ Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller yafaananyizibwa bombi Eriya ne Yokaana Omubatiza, kubanga Yokaana Omubatiza yateekateeka ekkubo ery’okujja kwa Kristo okwasooka, ate ne Miller yateekateeka ekkubo Kristo okuyingira mu Kifo Ekitukuvu Ennyo eky’Weema Entukuvu ey’omu ggulu nga 22 Okitobba 1844. Malaki alambulula mu butereevu omulimu gwa Yokaana n’ogwa Miller.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

Laba, ndituma omubaka wange, era alitegeka ekkubo mu maaso gange; era Mukama gwe munoonya alijja mangu mu yeekaalu ye, ye omubaka w'endagaano gwe musanyukira; laba, ajja, bw'ayogera Mukama ow'eggye. Naye ani ayinza okugumira olunaku lw'okujja kwe? era ani anayinza okuyimirira bw'alirabika? Kubanga ali ng'omuliro gw'omusanyusi, era nga sabbuuni y'abanaaba ebyambalo. Era alituula ng'omusanyusi era omutukuzi w'efeeza; anaatukuza batabani ba Lewi, era abalongoosa ng'azaabu n'efeeza, balyoke bawayo eri Mukama ekiweebwayo mu bwenkanya. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasiimibwa eri Mukama, ng'omu nnaku ez'edda ne mu myaka egyasooka. Era ndijja okubeetera okusalira omusango; era ndiba omujulizi amangu eri abalogo, n'eri abakola obwenzi, n'eri abalayirira obulimba, n'eri abo abanyigirizza omupangisa mu mpeera ze, n'eri nnamwandu n'abaana abatalina kitaawe, n'eri abo abagaana omunnaggwanga eddembe lye, era abatantya nze, bw'ayogera Mukama ow'eggye. Kubanga nze Mukama, saakyuka; kyenvudde mmwe batabani ba Yakobo temuzikiriziddwa. Malaki 3:1-6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Nga 'omukuumi' mu byafaayo bye, omulimu gwa Miller gwayimirira ng'okuzuukiza emisingi gy'eyekalu. Omulimu gwe ogw'entandikwa gulina okulaga omulimu oguyimirira ng'okumaliriza okuzimba eyekalu. Omulimu ogw'enkomerero ogwo gwetaaga omukuumi omulala awa ekkondeere eddoboozi erirambulukufu. Miller n'obubaka bwa malayika eyasooka baalangirira okuggulwawo kw'okusalirwa omusango, era omukuumi gwe Miller afaananyiza mu nkomerero w'ekibiina ky'Abadiventisiti anaalangirira okuggalwawo kw'okusalirwa omusango.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Mu kitabo kya Malaki Mukama asuubiza okuleta okusala omusango ‘eri abafumu, n’eri abenza, n’eri abalayirira obulimba, n’eri abo abanyigiriza omupangisa mu musaala gwe, nnamwandu, n’omulekwa, era abakyusa omunnaggwanga ku ddembe lye, ne batantya nze.’ Abo abalagiddwa wano be abo abatantya ‘Mukama ow’eggye.’ William Miller ye mubaka wa malayika asooka ayita abantu ‘batye Katonda.’ Okugaana emisingi kwe kugaana entiisa ya Katonda.

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

Kubanga, laba, olunaku lujja olunaaka ng’ettanula; n’ab’okuyeekuzza bonna, weewaawo, n’abo bonna abakola obubi, baliba ng’akasubi akakalidde; era olunaku olwo olujja lunaabakumya ddala, bw’ayogera Mukama w’eggye, ne lubaleka nga tebalina muzi newankubadde ettabi. Naye mmwe abatya erinnya lyange, Enjuba ey’obutuukirivu ejja kubyuka n’okuwonya mu biwaawaatiro bye; era munafuluma ne mukula ng’ennyana ez’omu kisibo. Era mulinyirira ababi; kubanga banaabanga envuumu wansi w’ebigere byammwe ku lunaku lwe ndikola kino, bw’ayogera Mukama w’eggye. Mujjukire etteeka lya Musa omuddu wange, bye namulagira e Kolebu eri Isirayiri yonna, wamu n’ebiragiro n’ebiramuzi. Laba, nnaabatumira Eriya nnabbi nga tekunnajja olunaku olukulu era olutya olwa Mukama; era ajja okukyusa emitima gy’abataata eri abaana, n’emitima gy’abaana eri bataata baabwe, alyoke obutajja nkube ensi n’ekikolimo. Malaki 4:1-6.

  • The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

    Entandikwa ya Baibuli (Olubereberye) n’enkomerero ya Baibuli (Okubikkulirwa).

  • The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

    Entandikwa y’Endagaano Enkadde (Olubereberye) n’enkomerero y’Endagaano Enkadde (Malaki).

  • The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

    Entandikwa y'Endagaano Empya (Matayo) n'ekkomerero y'Endagaano Empya (nate Okubikkulirwa).

  • The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

    Entandikwa y'obujulirwa bwa Yokaana (Enjiri ya Yokaana) n'enkomerero y'obujulirwa bwa Yokaana (ate Okubikkulirwa).

  • The beginning of Malachi and the end of Malachi.

    Entandikwa ya Malaki n’enkomerero ya Malaki.

  • The beginning of Matthew’s gospel and the end of Matthew’s gospel.

    Entandikwa y'Enjiri ya Matayo n'enkomerero y'Enjiri ya Matayo.

  • The beginning of John’s gospel and the end of John’s gospel.

    Entandikwa y’Enjiri ya Yokaana n’enkomerero y’Enjiri ya Yokaana.

  • The beginning of the four gospels and the end of the four gospels.

    Entandikwa y'enjiri nnya n'enkomerero y'enjiri nnya.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Bwe tujjamu ebitandikwa oba enkomerero eby’obunnabbi ebyogerwako emirundi egisukka mu gumu, kiba kyenkana emirongo munaana egy’obunnabbi; emirongo gino gikuŋŋaanyizibwa wamu ne giteekebwa ku nnyiriri essatu ezisooka mu Kitabo ky’Okubikkulirwa. Ate enkomerero ya Olubereberye etya?

Genesis chapter fifty ends with the death of Joseph.

Olubereberye essuula amakumi ataano eggwa n’okufa kwa Yusufu.

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

Bw’atyo Yusufu n’afa, ng’ali wa myaka kikumi na kkumi; ne bamumenya, ne bamuteeka mu ssanduuko mu Misiri. Olubereberye 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Essuula amakumi ana mu munaana eraga okufa kwa Yakobo. Okufa kwa Yakobo okwogerwako okusooka mu ssuula amakumi ana mu munaana, ne kugobererwa okufa kwa Yusufu mu bigambo ebisembayo eby’essuula amakumi ataano, kiteeka omukono ogwa Alufa ne Omega ku ssuula ssatu ez’enkomerero ez’Ekitabo kya Genesisi, nga ziba enkomerero y’Ekitabo kya Genesisi.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Okufa okwo okubiri kozesebwa ng’obubonero bw’entandikwa n’enkomerero y’obuddu bwa Isirayiri mu Misiri. Ku ntandikwa, omulambo gwa Yakobo gutwalibwa okuddayo okuzikibwa awamu ne bajjajja be, era Musa bwe yava mu Misiri, yaleeta omulambo gwa Yusufu okuzikibwa mu kifo eky’okuziika eky’abajjajja be.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

Awo Musa n’atwala naye amagumba ga Yusufu; kubanga yali abalayizza abaana ba Isirayiri mu bukakafu, ng’agamba nti, Katonda alibakyalira ddala; era nammwe mulitwala waggulu amagumba gange okuva wano. Okuva 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Enkomerero y’Olubereberye eri mu ssuula ssatu ezisembayo. Mu ssuula amakumi ana mu munaana, Yakobo (Isirayiri) alangirira emikisa ku batabani be kkumi n’abiri, egitegeerwa butereevu ng’obunnabbi ku bigenda okutuuka ku bika ebyo kkumi n’abiri mu "ennaku ez’enkomerero" ez’okusala omusango okw’okunonyereza.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

Yakobo n’ayita batabani be, n’agamba nti, Mukuŋŋaane wamu, ndibategeeza ebinaabatuukako mu nnaku ez’oluvannyuma. Mukuŋŋaane mumpulire, mmwe batabani ba Yakobo; muwulirize Isirayiri kitaawe. Olubereberye 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Mu “nnaku ez’enkomerero” z’okusalaza omusango okw’okunoonyereza, Mukama asuubiza okukuŋaanya batabani be kkumi n’ababiri, abakiikirizibwa ng’abantu 144,000 mu Kitabo ky’Okubikkulirwa. Bano be Yokaana b’akiikirira mu Kitabo ky’Okubikkulirwa. Bakuŋaanyizibwa okuyita okuva eri Yakobo, okuyita okuva mu ntandikwa y’ebyafaayo byabwe, kwe bagambibwa “muwulire” era “mugondere.” Mu nnaku ez’enkomerero, abo abatwalibwa ng’ekifaananyi ky’abaana ba Yakobo “bawulira” obubaka era “bagondera,” oba nga Yokaana bw’agamba, “bakuuma” ebyo ebyawandiikiddwa omuli. Kuno kuyita okuva eri kitaawe okutuuka eri abaana; kye kye bubaka bwa Eriya. Abo abayitiddwa bayitibwa “batabani ba Yakobo,” era balina ne “okugondera Isirayiri” kitaabwe.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esawu ne Yakobo mu kitabo kya Malaki bakiikirira abawala ab’amagezi n’abasirusiru. Okuyita kuva eri kitaabwe Yakobo era ne kitaabwe Isirayiri, okulaga nti bwe wabaawo okuyita okusembayo, buli omu abeera Omwadiventisti ow’e Laodikeya, era okusalawo kuba kutekeddwa mu ngalo zaabwe: oba okubeera omwana wa Yakobo omukuusa oba wa Isirayiri omuwangula. Ekibakkiriza okusalawo kye maanyi ag’okutonda agali mu bubaka. Bw’obubaka busomedwa, ne buwulirizibwa ne bukuumibwa, olwo mu maanyi g’emu ag’okutonda agaleese ebintu byonna mu bubeerawo, buli omu anaakyusibwa abeere omwana wa Isirayiri. Okugaana okuwulira kwe kusigala n’obumanyirivu bwa Yakobo, omukuusa.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Okuyita okw’okukuŋaana kwa Yakobo, era nga kwe kuyita okw’okukuŋaana kw’obubaka obubikkuliddwa mu kitabo ky’Okubikkulirwa, kye kabonero ekikulu nnyo ekyetaagisa okutegeera. Ekigambo “emirundi musanvu” eky’Abaleevi 26 kiyigiriza nti tewali kukuŋaana, okujjako nga waabaddewo okusaasaanyizibwa okusooka. Abo 144,000 be baabo abaasaasaanyizibwa nga tekunnabaawo okuyita okw’okukuŋaana. Amazima guno galagiddwa emirundi mingi mu Baibuli.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

Muwulirize ekigambo kya Mukama, mmwe amawanga; mukimanyise mu bizinga eby’ewala ennyo, mugambe nti, oyo eyasasanya Isirayiri anakuŋŋaanya, era alimukuuma, ng’omusumba bw’akuuma ekisibo kye. Yeremiya 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Endagaano eyazziddwa obuggya n’abo 144,000 erimu okusuubiza nti Katonda aliwandiika etteeka lye mu mitima gyaffe. Naye abo Mukama abakoleddeko ekikolwa kino eky’okutonda baali baasaasaanyiziddwa edda.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

Ate ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, baganda bo, era baganda bo, abasajja b’ekika kyo, n’ennyumba ya Isirayiri yonna, abo abatuuze ba Yerusaalemi ne babagamba nti, Mubeere wala nnyo okuva eri Mukama; ffe ensi eno etuweebwa ng’obusika. Noolwekyo yogera nti, Bw’ati bw’ayogera Mukama Katonda; Newaakubadde nga nabasuula wala mu mawanga, era newaakubadde nga nabasaasaanya mu nsi ez’enjawulo, naye ndibeeranga eri bo ng’ekifo ekitukuvu ekitono mu nsi mwe banaatuukira. Noolwekyo yogera nti, Bw’ati bw’ayogera Mukama Katonda; Ndibakuŋŋaanya ddala okuva mu bantu, era ndibakuŋŋaanya okuva mu nsi mwe mwasaasaanyizibwa, era ndibawa ensi ya Isirayiri. Era banaajja eyo, ne baggyamu ebyo byonna eby’ennyinyibwa n’amazizo gaayo gonna okuva eyo. Era ndibawa omutima gumu, era nditeeka omwoyo omuggya mu mmwe; era ndiggya omutima ogw’ejjinja mu mubiri gwaabwe, era ndibawa omutima ogw’enyama. Ezeekyeri 11:14-19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Ebisinga biryogerwako ku nsonga y’okuŋaanyizibwa kw’abantu 144,000 mu bwakwata ku ‘kusaasaana,’ naye okusooka twetaaga okukuŋaanya wamu okulowooza ku mukono gwa Alpha ne Omega mu mirundi gino mwenda gye tukebera.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Ebibinja bibiri biyimiriziddwa mu nkomerero y’ensuula ssatu ez’Olubereberye. Ekibinja ky’abajeemu n’ekibinja ky’ab’amagezi. Ebibinja byombi biwulira eddoboozi erigamba nti, ‘Lino ge kkubo; mutambuliremu,’ naye ekibinja kimu ne kigaana okuwuliriza ekkondeere era ne kigaana okutambulira mu makubo ag’edda. Ekibinja ky’abajeemu mu Olubereberye essuula 48 okutuuka ku 50 kiyimirizibwa ekika eky’ekkumi n’asatu.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Mu ntandikwa y’Isirayiri ey’edda waaliwo ebika kkumi n’asatu, era mu ntandikwa y’Isirayiri ya leero waaliwo abayigirizwa kkumi n’asatu. Omuyigirizwa omu eyayawulwamu okuva ku bayigirizwa abalala kkumi n’abiri, nga bwe Efulayimu yayawulwamu okuva mu bika ebirala, byombi bubonero bw’obujeemu. Sista White mu butereevu ayita Yuda omuwala omusirusiru.

“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

"Wabaddewo era bulijjo waakubeerawo omuddo omubi mu ngano, abawala abata magezi wamu n'ab'amagezi, n'abo abatalina mafuta mu bibya byabwe awamu n'ettaala zaabwe. Waaliwo Yuda eyali ayegomba ennyo mu kkanisa Kristo gye yateekawo wano ku nsi, era waakubeerawo n'abafaanana Yuda mu kkanisa mu buli kiseera ky'ebyafaayo byayo." Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yuda Isukalyoti yali omuwala omusirusiru; yali ekibobi, era bwe yali omuwala omusirusiru, kale n’aali Omulawodikiya.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

Embeera y'Ekkanisa eyayimiririrwa abawala abasirusiru, era eyogerwako ng'eyitibwa embeera ya Lawodikiya. Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Abaana ba Yusufu ababiri bombi baafuna omukisa okuva eri Yakobo mu essuula amakumi ana mu munaana ey’Olubereberye, era okuva olwo ne batandika okuyitibwa “ebika eby’ekitundu.” Woba obiyita ebika eby’ekitundu oba nedda, byali bika ddala. Yuda Isikariyoti yasikizibwa Matiyasi okujjuza ekifo ekyekkumi n’ebiri ekyali kya Yuda Isikariyoti. Yuda yali muyigirizwa, era mu ngeri eno waaliwo abayigirizwa kkumi na ssatu ku nkomerero ya Isirayiri ey’edda, nga bwe waaliwo ebika kkumi na ssatu ku ntandikwa.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Omwana wa Yusufu, Efulayimu (ekika eky’ekkumi n’asatu), yafuuka akabonero k’obujeemu nga ebika ekkumi eby’amambuka bwe beesogga Yerobowaamu ne bagabanya obwakabaka okuba ebika ekkumi eby’amambuka n’ebibiri eby’amaserengeta. Lwaki ndowaanya Efulayimu omwana wa Yusufu ng’akabonero k’obujeemu, si Manase muganda we? Obujeemu obugattiddwa ku Efulayimu butandikira mu mutwe ogw’amakumi ana mu munaana, nga Yakobo tannaba kuwa omukisa batabani be ekkumi n’abiri. Mu mutwe ogw’amakumi ana mu munaana Yakobo asooka okuwa omukisa batabani ba Yusufu ababiri. Kubanga Manase ye mubereberye, Yusufu asuubira nti omukisa ogusooka ogw’abaana be gunaaba ku Manase; kyokka Yusufu n’ajeemera Yakobo olw’okulonda Efulayimu.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Entandikwa ya Efulayimu ng’akiikirira abalonde ba Katonda erina obujulizi bw’obujeemu, ate n’enkomerero ya Efulayimu ye okusasanyizibwa okw’‘emirundi musanvu’ okwogerwako mu Eby’Abaleevi omutundu 26, okuva mu 723 nga Kristo tannazaalibwa okutuuka mu 1798. Mu 723 nga Kristo tannazaalibwa, ebika kkumi eby’obukiikakkono, obwakabaka bwa Efulayimu (era obumanyiddwa nga Isirayiri), baafuna ekiwundu ekitta ng’obwakabaka obulagirwako mu bubaka bw’obunnabbi bwa Baibuli. Ekiwundu ekyo ekitta kyatandikawo obunnabbi bw’ebiseera obwaggwawo nga mu 1798 obuyinza bw’Obwapapa n’obwakabaka bwabwo nabwo bufunye ekiwundu ekitta. Ekiwundu ekitta ekyakwatira obuyinza bw’Obwapapa mu 1798 kifaananyiriza okugwa okusembayo kwa Babulooni, lwe kabaka w’obukiikakkono ajja okutuuka ku nkomerero ye nga tewali amuyamba, mu Danyeri 11:45. Obujeemu n’okugwa kwa Babulooni mu nnaku ez’enkomerero byafaananyizibwa obujeemu n’okugwa kw’obuyinza bw’Obwapapa mu 1798, era ebyo nabyo ne byafaananyizibwa obujeemu n’okugwa kw’obwakabaka bwa Efulayimu (Isirayiri) mu 723 nga Kristo tannazaalibwa, ebyo nabyo ne byafaananyizibwa obujeemu bwa Yusufu eri okutegeezebwa kw’obunnabbi kwa kitaawe, nga bwe kulambuluddwa ku nkomerero y’Olubereberye.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Obujeemu Efulayimu lwe ky’akabonero lwatandika n’obujeemu bwa kitaawe (Yusufu) okujeemera kitaawe (Yakobo). Bwayitirira ne butuuka ku bujeemu bw’ebika ekkumi eby’obukiikakkono, era ne butwala ku kusasana okulagiddwa ng’emirundi musanvu mu Abaleevi 26. Ekiseera eky’okusasanyizibwa kw’obwakabaka obw’obukiikakkono kigabanyiziddwa mu biseera bibiri: ekisooka kiggwa mu mwaka 538, eky’okubiri kiggwa mu 1798, era byonna biraga ku bubaka obwasumululwa nga tekunnaggala ekiseera ky’okusaasirwa mu Kitabo ky’Okubikkulirwa. Obubaka obwo bumanyisa okugwa okwasembayo kwa Babulooni. Ku kabonero k’ekkubo konna mu byafaayo eby’obunnabbi bya Efulayimu, obujeemu bulabikirawo; nga bwe kityo ku bujeemu bwa muyigirizwa ow’ekkumi n’asatu, Yuda Isukalyoti. Bino bye bajulizi babiri abalaga nti ennamba kkumi n’asatu ye kabonero k’obujeemu. Naye amazima gano agatukuvu tegayinza kumanyibwa singa omuntu tayimiridde ku misimbii g’okukkiriza kw’Abadiventisiti, egyazimbibwa ku ky’amazima ekisooka Miller kye yazuula ne ku ky’amazima ekisooka Abadiventisiti kye baasulawo.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Enkomerero y’Olubereberye ekwatagana n’ensonga endala zonna ze twabadde tuzitunulako. Mu kukomekkereza:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Mu kusooka, Kitaffe, Omwana ne Mwoyo Mutukuvu, ab’omu ggulu abasatu, baali bajulirwa ku kutonda kw’eggulu n’ensi okwakolebwa Omwana, oyo era ye Kigambo. E Kigambo kyafuuka omukutu gw’okwogeraganira okuva eri Kitaffe okutuuka eri abantu, era Kigambo kye kyokka ekkubo abantu gye bayita okwogeraganira ne Kitaffe. Obubaka bwa Kitaffe bwaweebwa Omwana eri malaika Gabulieri, eyasikira Luziferi (omutwala omusana) oluvannyuma lw’obujeemu bwa Luziferi mu ggulu. Gabulieri afuna omusana, oba obubaka, n’agutuusa eri nnabbi, oyo omutonde omutukuvu eyateekebwako omulimu gw’okutuusa obubaka bwa Kitaffe eri lulyo lw’abatonde olwagwa. Obubaka obuwaebwa nnabbi buwandiikibwa, era oluvannyuma ne butuusibwa eri abantu. Mu buli kitundu ky’omutendera gw’okutambuza obubaka, obubaka buba butukuvu, era olw’ensonga eyo bannabbi, nga nabo be bantu abaguye, balina okuba batukuvu. Mu kaseera lwe obubaka obutukuvu butuusibwa mu ngalo z’abantu abaguye, kiba kisoboka abantu okulukwata n’engalo ezitatukuzibwa. Noolwekyo, omusana gw’obubaka obutukuvu guleeta byombi, omusana n’ekizikiza. Bw’obubaka bwe bukkirizibwa abo abali mu lulyo lw’omuntu olwagwa, bulimu amaanyi g’oku tonda agagya n’ekimu ago ge gattonda ebintu byonna, era ge maanyi agatwala oyo ng’atuukirivu. Entandikwa y’omutendera gw’okutambuza obubaka eraga enkomerero y’omutendera ogwo. Noolwekyo, singa obubaka buwulirwa, busomebwa era bukuumibwa, obubaka buno buzza abantu abaguye mu butonde obuggya mu kifaananyi ky’Omwana.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Omukisa eri oyo asoma, n’abo abawulira ebigambo eby’obunnabbi buno, era ne bakwata ku biri mu byo ebyawandiikiddwa; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yokaana alaga ekifaananyi ky’abantu abagudde mu "ennaku ez’enkomerero" z’okusala omusango okw’okunoonyereza, abawulira eddoboozi eriri emabega waabwe ne bakyuka okwaniriza obubaka obubatwala mu biseera eby’edda. Abo abakkiriza obubaka ne batabufuula kitundu ky’obulamu bwabwe, wabula ne bubafuula ddala obulamu bwabwe bokka, ewo n’ewo ne balangirirwa nga batuukirivu. Okulangirirwa nga omutuukirivu kwe kufuulibwa omutukuvu. Bwe abo abasoma era abawulira obubaka obwasindikibwa okuva eri Kitaffe bwe babukkiriza ne bafuulibwa abatukuvu, ekyo kiba olw’amaanyi ag’okutonda agali mu bubaka. Amaanyi ag’okutonda gatuukiriza omulimu ogw’okulangirira abantu nga batuukirivu, abantu bwe bakkiriza nga Ibulayimu bwe yakkiriza. Obubaka bubalagira okukyuka ne bawulira eddoboozi eriri emabega, eribatwala mu makubo ag’edda, aga mazima g’emisingi. Obubaka bubakulembera mu mazima gonna, era bwe batambulira ku makubo ag’edda, baba batambula ku luguudo lw’abo abalangiiriddwa nga batuukirivu.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

Naye ekkubo ly’abatuukirivu lyerifaanana ng’omusana ogw’emmambya, ogweyongera okwaka okutuusa ku lunaku olutuukiridde. Ekkubo ly’ababi lyerifaanana ng’ekizikiza; tebamanyi kye bagwako. Mwana wange, wuliriza ebigambo byange; tuusa okutu kwo ku kwogera kwange. Bireme kuva mu maaso go; bibikke wakati mu mutima gwo. Kubanga by’obulamu eri abo abazuula, era by’obujjanjabi eri omubiri gwabwe gwonna. Kuuma omutima gwo okusinga byonna ebikuumibwa; kubanga mu gwo mwe mva ensulo z’obulamu. Ggyawo okuva gy’oli akamwa ak’obujeemu, era emimwa egikyamu ogiggye wala. Amaaso go gatunule ddala, n’obuvundiro bw’amaaso bwo butunuulire mu maaso go. Fumiitiriza ku kkubo ly’amagulu go, n’engendo zo zonna zibeere zitegekeddwa. Totembelera ku ddyo newa ku kkono; ggyamu ekigere kyo mu bubi. Engero 4:18-27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Abo abaatuukirizibwa olw’obubaka obutuusiddwa batambula ku kkubo ekiraga omusana ogweyongera n’eyongera; naye omusana gwenyini guleetera ekkubo ly’ababi okweyongera okuba eddugavu mu ngeri y’ekyenkanyi. Omusana n’ekizikiza byawukana. Obuyinza obutonda obwalagira okubaawo omusana ku ntandikwa buleeta ekintu kye kimu ku bantu ku nkomerero, ng’omusana bwe yakikola ku ntandikwa. Ekibinja ekiwakanya okuwulira eddoboozi erya emabega, ne kyaliva ne kilondawo okutambula ku kkubo ekizikiziddwa, beesittala ku Kigambo kye; kubanga beesittala ku ejjinja ery’esinziiro, ejjinja eddala eryagezwezzaamu. Eddoboozi lye Alpha ne Omega, era bwe abo abaatuukirizibwa bawulira ebyo ebigambo ne bakyama emitima gyabwe eri ebyo ebigambo, babikuuma wakati mu mitima gyabwe; kubanga Alpha ne Omega akyusa emitima gyabwe eri abajjajja (eby’edda), era emitima gy’abajjajja gikyoleka ku nkomerero.

The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

Ekkubo ly’abatuukirivu lye butereevu; ggwe, Omutereevu ennyo, opima ekkubo ly’abatuukirivu. Weewaawo, mu kkubo ly’emisango gyo, Ayi Mukama, tukulindiridde; okwegomba kw’emmeeme yaffe kuli erinnya lyo n’okujjukira kwo. N’emmeeme yange nkwegombedde mu kiro; weewaawo, n’omwoyo oguli mu nze ndikunoonya mu makya: kubanga bwe wabaawo emisango gyo mu nsi, abatuuze b’ensi bagenda kuyiga obutuukirivu. Isaaya 26:7-9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Katonda apima, oba asalira omusango, abo abatambula mu kkubo ly’abatuukirivu, era abikola mu ‘nnaku ez’oluvannyuma’ ng’emisango gye giri mu nsi. Abatuukirivu be abo abaalindirira Mukama mu kutuukiriza ebbanga ery’okulindirira eryogerwako mu lugero lw’abawala ekkumi. Okwegomba kw’abo abatambula mu kkubo ly’okweyongera mu bummanyi kwe kufuna okutegeera okweyongera ku linnya lya Katonda, ennono ye. Abo abaalindirira Mukama waabwe be balangirira obubaka obulabula obw’enkomerero, kubanga be balangirira Okukaaba okw’ettumbi ly’ekiro, ekyo ddala kye bubaka obusooka obw’omunda mu Okubikkulirwa essuula ey’ekkumi n’omunaana, obugobererwa obw’okubiri obw’ebweru.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

Era oluvannyuma lw’ebintu bino nnalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amangi; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba n’eddoboozi ery’amaanyi ennyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, n’eky’okubeeramu buli mwoyo ogw’obutali bulongoofu, ne kisiba kya nnyonyi zonna ezitali bulongoofu era ezikyayi. Kubanga amawanga gonna baanywedde omwenge ogw’obusungu bw’obwenzi bw’ayo, ate bakabaka b’ensi bakola naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’ebintu byayo eby’omuwendo. Era ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muve mu ye, abantu bange, mulemenga okutaba mu bibi byayo, era mulemenga okufuna ku makuba gaayo. Okubikkulirwa 18:1-4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Bwe malayika owa Okubikkulirwa 18 yakka nga Septemba 11, 2001, Ekkanisa ya Abadiventisiti b’Olunaku Ol’omusanvu yagaana okuyitibwa okw’enkomerero okudda mu mikubo egy’edda. Oluvannyuma ekkanisa eyo n’ekomya okuba ekkondeere ly’obupurotesitanti obw’amazima mu United States ey’Amerika. Mu kiseera ekyo omugezo ne gutandika eri abo abaalonda okutwala obubaka bw’eddoboozi eryo ery’amaanyi ne babulya, nga bwe kyafaananyizibwa Yokaana, bwe malayika owa Okubikkulirwa 10 yakka ku ntandikwa y’Obudiventisiti nga Agusito 11, 1840. Eggwanga ery’omwoyo eryaali lyeeyambaze olugoye lw’obupurotesitanti obw’amazima ng’obubaka bw’omulayika asooka bwali bugaaniddwa, ne ligoberera mu bigere by’obupurotesitanti obwakyama ku ntandikwa y’Obudiventisiti.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Ompondo omutuufu ogw’Obupulotesitanti ne guweebwa eri abo abakkiriza obubaka obwali mu kitabo ekitono ekyali mu mukono gw’om Malayika mu Okubikkulirwa ekkumi. Enkola y’okukemebwa mu ntandikwa y’Obwadiventisiti okuva mu 1840 okutuuka mu 1844, eraga ekirabiriko ky’enkola y’okukemebwa ku nkomerero y’Obwadiventisiti okuva nga Ssebuttemba 11, 2001 okutuusa ku tteeka lya Ssande mu United States. Mu byafaayo ebyasooka eby’okuva mu 1840 okutuuka mu 1844, ne mu kukemebwa okw’atandika nga Ssebuttemba 11, 2001, bino biraga enkyukakyuka y’ekiseera okuva mu kibiina ky’abakkiriza eky’edda ekyalina olugoye lw’Obupulotesitanti, okugenda mu kibiina ekipya ky’abakkiriza ekyeyambaza olugoye lw’Obupulotesitanti olutuufu.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Ekisinga obukulu mu kulowooza kwaffe ku kkubo ly’abatuukiriziddwa kwe kuba nti mu byafaayo ebyo wabaawo okusuulibwa essuubi, okulaga entandikwa y’ekiseera eky’okulindirira. Abeesigwa balindirira Mukama waabwe mu kiseera ekyo, era kiggwa ne kubikkulibwa kwa bubaka bw’okukoowoola okw’omu ttumbi ly’ekiro. Omutendera gw’okugezesebwa ogw’omu ntandikwa ya Adiventisimu gwaggwa nga obubaka bw’okukoowoola okw’omu ttumbi ly’ekiro bwakoma ku 22 Okitobba 1844. Omutendera gw’okugezesebwa mu nkomerero gukoma eri abo abakiikirirwa Yokaana ku tteeka lya Sande mu Amerika. Obubaka bw’okukoowoola okw’omu ttumbi ly’ekiro mu nkomerero bujja okukoma nga bwe bwakoma mu ntandikwa, era mu ntandikwa ya Adiventisimu obubaka bw’okukoowoola okw’omu ttumbi ly’ekiro bwabikkulibwa nga tekunnaba kuwedda omutendera gw’okugezesebwa. Obubaka bw’okukoowoola okw’omu ttumbi ly’ekiro obw’omu ntandikwa kati bubikkulibwa mu nkomerero.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Abawala ab’amagezi abalungamiddwa bayingira mu ndagaano ne Katonda bwe abawala abasirusiru era ababi bayingira mu ndagaano ey’okufa.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

Abo be yagamba nti, Kino kwe kuwummula kwe muyinza okuwummuliza abakooye; era kino kwe kuzzawo amaanyi; naye tebaayagala kuwuliriza. Naye ekigambo kya Mukama kyababera kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne waliwo katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne basibibwa mu mutego, ne bakwatibwa. Noolwekyo muwulire ekigambo kya Mukama, mmwe abaduulira, abafuga abantu bano abali mu Yerusaalemi. Kubanga mugambye nti, twakoze endagaano n’okufa, era ne n’Emagombe twategeeragana; bwe linaayita ekibonerezo ekibwatukira, te linaatuuka gye tuli; kubanga twafuula obulimba eky’obuddukirwamu kyaffe, era munsi w’obukyamu twyeekwese. Noolwekyo bw’ati Mukama Katonda: Laba, nteekera mu Sayuuni ku musingi ejjinja, ejjinja eryagezeseebwa, ejjinja ery’ensonda ery’omuwendo omungi, omusingi ogukakafu; oyo akkiriza tajja kwanguwa. Isaaya 28:12-16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Abatuukiriziddwa batwala obubaka obutukuvu bw’okukoowoola okw’omu ttumbi lw’ekiro eri Ekkanisa, oluvannyuma ne balangirira obubaka bw’eddoboozi ery’okubiri nga bayita abantu bonna okuva mu Babulooni.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

Noolwekyo mu mulimu ogw’enkomerero ogw’okulabula ensi, okuyita okubiri okwenjawulo kuweebwa amakanisa. Obubaka bw’omalayika ow’okubiri buno, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yanywesezza amawanga gonna wayini w’obusungu bw’obwenzi bwe.’ Era mu ddoboozi ery’amaanyi ery’obubaka bw’omalayika ow’okusatu w’awulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Muvemu mu ye, mmwe bantu bange, muleme okugabanira wamu mu bibi bye, era muleme okuweebwa mu ebikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde eby’obujeemu bwe.’ Review and Herald, Desemba 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Abo abava mu Babulooni ne beegatta n’abo abatambulira mu kkubo ly’abatuukirivu bakkirizibwa mu kisibo okuyitira mu mazzi g’okubatizibwa agakiikirirwa mu linnya ly’Abasatu ab’omu ggulu. Abatuukiriziddwa, oba abali kaakano bawulira obubaka obwaweebwa Yokaana e Patimo, oba abo oluvannyuma abayitibwa okuva mu Babulooni, bonna batuukirizibwa mu kufuna Omwoyo Omutukuvu. Okuyungibwa kw’Obwa-Katonda bw’Omwoyo Omutukuvu n’obuntu bwa muntu kwatuukirizibwa, nga bwe kwalambikibwa ng’eky’okulabirako Kristo bwe yayambala omubiri gw’obuntu. Aba 144,000 baakiikirirwa ku bajulizi babiri, batabani kkumi na babiri ba Yakobo n’abayigirizwa kkumi na babiri. Ababi baakiikirirwa ekika eky’ekkumi n’esatu n’omuyigirizwa ow’ekkumi n’esatu. Eby’ekkumi n’esatu byombi, mu ngero zombi, baayitibwa okuba abasaserodooti eri Katonda, ate abo abagaana okuyitibwa okwo bayimiririrwa Essaawu, ng’omuto we Yakobo ayimirira abo abakkiriza okuyitibwa. Essaawu ne Yakobo bombi bayimirira Abadiventisi Abasabiiti ab’e Laodokiya ku nkomerero y’ensi. Ekibinja kimu kikkiriza obubaka obutukuvu obutwalibwa mu byawandiikibwa bya nnabbi ne kifuuka Isirayiri, ate Essaawu asigaza erinnya lye.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Waliwo ddala ebisingawo bingi mu nnyiriri zino mwenda ez’Alufa era Oomega, kubanga kino kyali kyokka okunyonyola mu bufunze entandikwa n’enkomerero eziri mu Kigambo kya Katonda.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter three. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Eminnyiriri mwenda gy’ebyafaayo, eziryimirira ebyafaayo eby’obunnabbi okuva ku Kutondebwa okutuuka ku Kudda kwa Kristo okw’okubiri. Zonna omwenda ku minnyiriri gino ez’obunnabbi ez’ebitandikwa n’obukomekkereza zikwatagana butereevu n’eminnyiriri esatu egisooka egy’Essuula ey’okusatu mu Kitabo ky’Okubikkulirwa. Eminnyiriri egyo esatu ziraga nti Okubikkulirwa kwa Yesu Kristo, okuggulwawo nga wakasigaddeko katono ekiseera ky’okugezesa okuggwaawo, kwe kwolesebwa kw’amaanyi g’okutonda ga Katonda. Oba amaanyi amalala ki agasobola okuzimba obujulizi obukwataganamu obuzibu ng’obwo okuva eri bajulizi ab’enjawulo, abaawa obujulizi bwabwe okuva mu biro bya Musa okutuuka mu biro bya Yokaana Omubikkulizi?

Take off your shoes, for this is holy ground.

Ggyawo engatto zo, kubanga ekifo kino kitukuvu.