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# The Revelation of Jesus Christ - Number Two

Okubikkulirwa kwa Yesu Kristo - Ennamba Bbiri

Covenant Names

Amannya g'Endagaano

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Nteese ebintu bingi mu biwandiiko ebyasooka nga nnegezaako okuteekawo ku ntandikwa ensonga ez’amatirivu ez’okukwatirirwako. Kati nja kugezaako okuteeka essira ennyo ku nsonga gye tuliko. Mwebale obugumiikiriza.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Okuva ku ntandikwa ddala, Katonda abadde agezako okwongera okutegeera kwaffe ku bw’ani era ky’ali. Mu mulimu ogwo akozeewo enkola nnyingi okuyamba abantu okutegeera ebyabikkuliddwa ku ye, era emu ku nkola ezo kwe kukozesa "amannya," amangi agaweebwa Katonda mu Byawandiiko, n’amannya agaweebwa abalondebwa be abamukiikirira. Alonda abakiikirira obubi n’obulungi.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Era akoze n’ebyukyusakyusa mu biseera by’Endagaano ebikwata ku bantu be abaalondebwa okugaziya okutegeera ekikula kye mpola mpola mu byafaayo. Noolwekyo, ebyafaayo eby’ebyukyusakyusa mu biseera by’Endagaano, mu ngeri nnyingi, nabyo byogera ku kukuzibwa kw’amazima ag’ekikula kye n’enkula ye.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Bwe tutuukirira Omutwe ogusooka ogw’Okubikkulirwa nga entandikiro era nga kisumuluzo ku mitwe egigoberera, tusanga mu mutwe guno ogw’entandikwa amazima agamu agalina obuyinza okukosa ebitundu ebisigadde eby’ekitabo. Omu ku mazima ago gakwata ku ani Yesu Kristo ye, so si kyokka nti Ye Alufa n’Omega. Bw’oba nga amazima gateekeddwawo mu Mutwe ogusooka ogw’Okubikkulirwa, ddala nga g’amazima ag’obudde buno agakebera ekika eky’enkomerero, ekika eky’enkomerero kye “ekika ekirondeddwa” Peetero kye yalaga.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Omu ku bintu ebilaga obutonde bwa Kristo bye twabadde tunoonyerezaako kwe kumulaba ng’alambulula entandikwa n’enkomerero. Ekiseera Kristo lwe yakakasa endagaano n’abangi okumala wiiki emu, kikiikirira enkyukakyuka mu mulembe gw’endagaano okuva ku Isirayiri ey’omubiri okugenda ku Isirayiri ey’Omwoyo. Enkyukakyuka z’emiemebe ezalondoolwa mu Byawandiikibwa, ezonna ezogera ku kweyongera mu kumanya ku butonde bwa Kristo n’obubeera bwe, zaalabikira mu Abulaamu, Isaaka, Yakobo, Yusufu, Musa, Kristo, Wiliamu Mila ne bo enkumi kikumi amakumi ana mu nnya. Waliwo era olunyiriri olulala lw’enkyukakyuka z’emiemebe olusindikiddwa ku lwo, olulaga emiembe musanvu g’ekkanisa ya Katonda agikiikirirwa amakkanisa musanvu ag’e Kubikkulirwa essuula bbiri n’essatu, naye tetunakikwatako kati. Waliwo enkyukakyuka y’omulembe eri Adamu ne Iva, ekiikirirwa nga bakyaali tebannagwa n’oluvaanyuma lw’okugwa kwabwe; era waabawo n’enkyukakyuka okuva nga tonnabaaba amataba okutuuka oluvannyuma lw’amataba mu mulembe gwa Nuuwa. Ennyiriri zino zonna zigattako omusana ku byetuliko, naye kaakano tussa obwegasi ku bantu abaalondebwa.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Bwe Kristo yatandika obuweereza bwe ku ntandikwa ya wiiki y’endagaano, yabatizibwa.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Ne Yesu bwe yabatizibwa, n’ava mu mazzi amangu ago; era, laba, eggulu ne limugulwako, n’alaba Omwoyo wa Katonda ng’akka ng’ejiba, ng’amukkalako; era, laba, eddoboozi okuva mu ggulu nga ligamba nti, Oyo ye Mwana wange omwagalwa, gwe nsiimye ennyo. Matayo 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Ebigambo ebyasooka ennyo eby’Katonda, Yesu bwe yava mu mazzi, era ekyo ne kitandikawo wiiki y’endagaano, byali okulangirira kwa Kitaffe nti Yesu ye Mwana wa Katonda. Bwe tutegeera ‘ettendwa ly’okusooka okwogerwako’, ekyo kiba kya maanyi nnyo. Bwe tutakitegeera, tekiba ky’amaanyi nnyo.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Ku lubereberye Katonda yatonda eggulu n’ensi. Era ensi yali terifaanana, era nga teerimu kintu; era ekizikiza kyali ku maaso g’amazzi amangi. N’Omwoyo gwa Katonda yatambulira ku maaso g’amazzi. Olubereberye 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Nga bwe kiri mu Kitabo ky’Olubereberye, omukolo gw’okufukibwako amafuta gulaga abantu basatu b’Obwakatonda.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Amazima nti Yesu yali Omwana wa Katonda, Omwana wa Dawudi era Omwana w’Omuntu, gaabatabuzanga bulijjo abannabyawandiiko n’Abafalisaayo mu myaka esatu n’ekitundu egyaddirira. Mu kubatizibwa kwe, ng’okutuukiriza obunnabbi, Yesu n’afuuka Yesu Kristo. Bwe yabatizibwa, n’afuuka “Kristo,” ekitegeeza “Oyo eyafukibwako amafuta,” era mu Lwebbulaniya ky’ekigambo “Masiya.” Era, nga bwe kimanyiddwa, Abaebbulaniya baali balindirira Masiya era baamanyi nti aliba Omwana wa Dawudi. Bwe “yafukibwako amafuta” okutangira emyaka esatu n’ekitundu egy’obutukuvu ennyo mu byafaayo by’ensi, yalaba Omwoyo Omutukuvu ng’akka era n’awulira Kitaawe ng’ayogera.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Kyali omukolo ogw’okusiigibwa amafuta ogw’amaanyi ennyo, mu gwo wabuulirwa obubaka ku Ye n’omulimu gwe nti, ‘Ye Mwana wa Katonda.’ Ekyaakankanya Abayudaaya okusingawo, si kyokka nti Ye Mwana wa Katonda, wabula nti yategeeza nti, nga Mwana wa Katonda—ddala ddala Ye Katonda. Abayudaaya tebaasobola kukkiriza kye baalowooza ng’okuvoola Katonda okutyo! Obuzibu Abayudaaya bwe bali nabwo bwe bumu ne bwa Ibulayimu—kubanga Ibulayimu ye kitaawe w’Abayudaaya, kitaawe w’endagaano era n’ekyokulabirako eky’okukkiriza okwetaagibwa okugondera ebiragiro by’endagaano.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Okulabirako kwa Ibulayimu ku kukkiriza okwetaagibwa okuyingira mu ndagaano ne Katonda kwetaaga nti okukkiriza kwo kugezebwe. Okugezebwa kwa Ibulayimu okwaliyinza okulaga obanga okukkiriza kwe kwali kwa mazima oba kwekakasiza bwereere, kwali ku musingi gw'okulaga obanga anagoberera ekigambo kya Katonda ne bwe kyandibadde nga kilabika nga kikwakana n'ekigambo kya Katonda ekyayogerwa edda. Ibulayimu yamanya nti okuwaayo omuntu okuba ekiweebwayo kwe kutta, era nga kyali kiraga emikolo egy'obusinza bw'ebifaananyi egy'abantu be yali abeera nabo mu biro ebyo. Abawandiisi b'amateeka n'Abafalisaayo baamanyanga okuva mu ntandikwa y'ebyafaayo by'endagaano nti Katonda omu yekka, era baamanyanga nti Yesu yali yeeyita Katonda ow'okubiri. Baali bagezebwa n'okugezebwa kwabwe okw'enkomerero.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Wulira, ggwe Isirayiri: Mukama Katonda waffe ye Mukama omu. Ekyamateeka Ekyokubiri 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Mu byafaayo mwe Musa yawandiika olunyiriri olwabaddewo, Katonda yali amaze okutegeeza Musa nti okuva mu kiseera ekyo okudda mu maaso yandimanyiddwa nga Yehova. Tewakiba kyongera okuba nti amanyiddwa bwokka nga Mukama Katonda Omuyinza w’Ebintu Byonna, naye okuva eyo okudda mu maaso yandimanyiddwa nga Yehova. Mu byafaayo bennyini mwe yeeyongera okutumbula okutegeera ekikula kye nga bwe kiragirwa mu mannya ge, ate era abategeeza Isirayiri ey’edda mu ngeri entegeerekeka nti Katonda ali omu. Abayudaaya ab’omu mulembe gwa Kristo baalina okulowooza ki?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Oluvannyuma mu buweereza bwe, ng’butuuka ku ntikko y’Okuyingira okw’obuwanguzi e Yerusaalemi, Abayudaaya nate bawuniikirira nti Yesu akkiriza abaana okuyimba okumutendereza.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Ebibiina ebyasooka n’ebyagoberera ne bawowoggana nga bigamba nti, Hosana eri Omwana wa Dawudi; Aweereddwa omukisa ajja mu linnya lya Mukama; Hosana mu bugulumivu. Matayo 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Ekitundu ky’oluyimba ekyasunguwaza Aba Farisaayo nnyo kyali ekiraga Yesu nga Mwana wa Dawudi, era ne kiraga nti erinnya lya Mukama lye ‘Mwana wa Dawudi.’ Ku ntandikwa y’obuweereza bwe, mu kuyingira kwe okw’obuwanguzi, era ddala ku musaalaba, enjawukana eyabeerawo yalimu n’okusunguwala ku erinnya lya Yesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Awo bakabona abakulu b’Abayudaaya ne bagamba Pilato nti, Towandiika nti, ‘Kabaka w’Abayudaaya’; naye wandiika nti, yagamba nti, ‘Nze Kabaka w’Abayudaaya.’ Yokaana 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Mazima ddala, kyandibadde kituufu singa Pilato yakyusa ekiwandiiko ne kigamba nti, “Nze Ndi, Kabaka w’Abayudaaya,” kubanga “Nze Ndi” lye erinnya Yesu lye yeeyitanga emirundi mingi. Mazima ddala, okukozesa endowooza eyo enkyamu okukyusa Ekigambo kya Katonda, okusingira ddala bwe kiba ebyafaayo by’omusalaba, kintu abantu tebandikakola, si bwe kityo? Yesu yali “Kabaka w’Abayudaaya,” naye era yali “Nze Ndi,” kale ekigambo nti “Nze Ndi, Kabaka w’Abayudaaya” kituufu mu ngeri emu, naye si kino kye kikulu.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Okusooka n’okuyita mu wakati okutuuka ku nkomerero y’emyaka esatu n’ekitundu, erinnya lye lyali ensonga eyaleeta obutabanguko. Waliwo ebintu bingi ebyetaagisa okutegeerwa ku lunyiriri lw’amannya g’endagaano, naye wano njagala kulaga nti waliwo okukankana ku nkomerero ya Isirayiri ey’edda mu kkanisa y’Abayudaaya okwawumikiriranga ku linnya lya Kristo. Nga Mwana wa Dawudi, yalina obukakafu obumwogerera nti ye Masiya; nga Mwana wa Katonda (mu ngeri ey’okuba nga naye ye Katonda), era nga Mwana w’Omuntu, Yesu yaleta ekigezo ekinene eri abantu abaalondedwa. Omuntu ono asobola atya okweyita Katonda era ate okwagamba nti ye Mwana wa Katonda, nga Musa ku ntandikwa y’ebyafaayo by’endagaano yaabwe yali ayogedde bulambulukufu nti Katonda ye Omu?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Naye ky’ekyo kyali ekigendererwa kya Kristo okutambulira mu bantu. Katonda yali mu Ye ng’atuttaanya abantu naye, era yakikola nga akkiriza abantu okulaba Yesu, eyayigiriza mu lwatu ne buteererevu nti bw’oba olabye Ye, olabye Kita. Ebyafaayo bino biraga okukoma kwa Isirayiri ey’omubiri ng’abantu ba Katonda abaalondebwa, era ku ntandikwa waaliwo empaka ez’amaanyi ku nti ani Katonda era bw’ali.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Falaawo n’agamba nti, Mukama ye ani, ndyoke mpulire eddoboozi lye, ndeke Isirayiri agende? Si mmanyi Mukama, era sirireka Isirayiri agende. Okuva 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Falaawo alaga si akabonero kokka k’obujeemu bw’abagamba nti tewali Katonda, obuwakanya okumanya kwa Katonda, wabula era alaga n’engeri Abamisiri gye baategeeranga Katonda wa Ibulayimu. Era emirundi mingi Mukama agambye nti ebikolwa bye eby’amagero mu Misiri byakolebwa ng’ekigendererwa kyabyo kwe kusobozesa abantu bonna okumanya ani gw’ali. Ebyafaayo by’okutandika kwa Isirayiri eyennyini nga bantu ba Katonda abaalondebwa bifaananyiriza enkomerero.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Mu byafaayo byombi walabika obutegera butono ku nti ani Katonda era ky’ali, era kino kigattiddwa n’amannya ge ag’enjawulo; naye ekisinga obukulu mu kutunuulira kwaffe kwe nti ebyafaayo bya Kristo mu nkomerero y’ekiseera kya Isirayiri ng’abantu abalondebwa biraga nti ensonga enkulu lwaki Abayudaaya baasita mu kukkiriza Masiya waabwe kwe kuba nti baamanya nti ekigambo kya Katonda mu ntandikwa y’ebyafaayo by’endagaano yaabwe kyategeeza nti ye Katonda omu. Kye kizibu!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Awo oluvannyuma tebaaddamu kumubuuza kibuuzo kyonna. N'abagamba nti, Bagamba batya nti Kristo mutabani wa Dawudi? Era Dawudi ye yennyini agamba mu kitabo kya Zabbuli nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y'ebigere byo. Kale, Dawudi bw'amuyita Mukama, aba atya okuba mutabani we? Lukka 20:40-44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Kino kye kiseera eky’enkomerero eky’ebibuuzo n’okuddamu eri Abayudaaya, kubanga oluvannyuma lw’okukwatagana okwo, “tebaakyamumatira kumubuuza kibuuzo kyonna.” Y’amaze ddala okuddamu ekibuuzo eky’enkomerero eky’obuweereza bwe eri ennyumba eyabuze (era mu byafaayo eby’obunnabbi buli kiseera wabaawo ennyumba eyabuze), n’oluvannyuma n’aleeta ensonga y’erinnya lye ng’ “Omwana wa Dawudi,” era bwe kityo nga Mesiya. Mu myaka esatu n’ekitundu gyonna, okutankana kwabaddeku amannya ge ag’enjawulo, agakiikirira enneyisa ye n’obutonde bwe. Erinnya lye liyogerwako ku ntandikwa, ku kubatizibwa kwe, era ne mu kukwatagana kwe okw’enkomerero n’ennyumba eyabuze ku kuyingira kwe okw’obuwanguzi ne ku musaalaba, wamu n’ebitundu ebirala mu njiri.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Abafalisaayo baali bakuŋŋaanye okwetooloola Yesu ng’addamu ekibuuzo ky’omuwandiisi. Awo n’akyuka n’ababuuza ekibuuzo: ‘Mulowooza mutya ku Kristo? Mwana wa ani ye?’ Ekibuuzo kino kyategekeddwa okukebera okukkiriza kwabwe ku Mesiya—okulaga oba nga bamulaba nga musajja wa bulijjo oba nga Mwana wa Katonda. Amaloboozi mangi ne gamuddamu, nti, ‘Mwana wa Dawudi.’ Kino kyali erinnya eriyawandiikibwa mu bubaka bw’obunnabbi ku Mesiya. Yesu bwe yalambulula obwa Katonda bwe mu byamagero bye ebikulu, bwe y’awonya abalwadde era n’azuukiza abafu, abantu ne beebuuza, nti, ‘Ssi ono Mwana wa Dawudi?’ Omukazi Omusiyofenikiya, Bartimaeus omuzibe w’amaso, n’abalala bangi baali bamukaabira obuyambi, nti, ‘Mpa ekisa, Ayi Mukama, ggwe Mwana wa Dawudi.’ Matthew 15:22. Nga yeebagala ng’ayingira mu Yerusaalemi, baamulamusa n’eddoboozi ery’essanyu, nti, ‘Hosanna eri Mwana wa Dawudi: Oweereddwa omukisa ajja mu linnya lya Mukama.’ Matthew 21:9. Era abaana abato mu yeekaalu olwo ne baddamu n’essanyu ebigambo ebyo eby’okumusiima. Naye bangi ku abo abaayitanga Yesu Mwana wa Dawudi tebaamanyanga obwa Katonda bwe. Tebaategera nti Mwana wa Dawudi era ye Mwana wa Katonda.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Mu kuddamu ekigambo nti Kristo ye Mwana wa Dawudi, Yesu n’agamba, ‘Kale Dawudi mu Mwoyo [Omwoyo ogw’okusikirizibwa okuva eri Katonda] amuyita Mukama, ng’agamba, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo? Bwe kityo, oba Dawudi bw’amuyita Mukama, aba omwana we atya?’ Era tewaali muntu yasobola kumuddamu kigambo na kimu, era okuva ku lunaku olwo tewaali muntu yaddayo kumubuuza bibuzo byonna. The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Okusiigibwa kwe ng’a Masiya n’okwogeragana kwe okusembayo n’abo be yajja okulokola byali ku bwa Katonda bwe, ku ekitegeeza ekiragirwa mu mannya ge, era ne ku tteeka ery’okusooka okulonjebwa. Yesu y amaliriza omulimu gwe ogw’obutereevu eri Abayudaaya ng’akozesa ebyafaayo bya Dawudi wa ddala okuyigiriza ku Dawudi ow’omu mwoyo. Lwaki Dawudi ayogera ku bwe Mukama agamba Mukama wange atuule ku ntebe y’obwakabaka awamu naye? Kubanga Kabaka Dawudi ku ntandikwa akiikirira Kabaka Dawudi ow’omu mwoyo ali ku nkomerero. Engeri yokka ey’okutegeera bulungi ekigambo kya Yesu eky’enkomerero eri ennyumba eyabuze ye okuteekako mu nkola etteeka ery’okusooka okulonjebwa, ekitasoboka ssinga tomanyi etteeka.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Ebigambo bye eby’enkomerero eri ennyumba eyabula byetaaganga okutegeera etteeka ly’okusooka okwogerwako okusobola okubyitegeera. Yesu yakozesa Dawudi n’Omwana wa Dawudi okulaga amazima eri ennyumba eyabula mu kigambo kye eky’enkomerero. Kubanga mu butuufu baali ennyumba ya Dawudi. Yesu n’addira kitaawe (Dawudi) n’amutunuza ku Mwana wa Dawudi, era n’addira n’omwana (wa Dawudi) n’amutunuza eri kitaawe (Dawudi). Yaleeta Kitaawe eri Omwana, nga bwe kyalagulwa mu bubaka bwa Eriya okukolebwa mu “nnaku ez’enkomerero.” Ekyo ky’ekkirize ky’obubaka bwe obw’enkomerero eri Isirayiri ey’edda mu ngeri ya ddala, era bwali bubaka bwa Eriya, kubanga bwali bushingiridde ku tteeka ly’okusooka okwogerwako. Kale, etteeka ly’okusooka okwogerwako likakasa era n’obbubaka bwa Yesu nga bwa Eriya, kubanga lyennyini kwe bwasimbibwa. Etteeka ly’okusooka okwogerwako lyetaaga nti singa obubaka bwa Eriya bwa Yokaana Omubatiza bw’oba bw’ebiwandiiko eby’okulabula obwasooka obusembayo eri ennyumba eyabula eya Isirayiri, kale n’obubaka obubakabwaamu ku nkomerero nabwo bunaabanga bubaka bwa Eriya. Era bwe kityo kye kyabeerawo…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Nga bino byonna bimaze okwogerwako, ka nziggyemu ensonga esinziira ku tteeka ly’okusookaokwogerwako - Alufa ne Omega. Waliwo empaka ku kumanya ani era kiki Katonda ky’ali mu ntandikwa ya Isirayiri ey’edda, ezateekawo eky’okulabirako ky’empaka ezo zimu ezaalabikira ku nkomerero ya Isirayiri ey’edda. Ku nkomerero ya Isirayiri ey’edda, omulimu gwa Kristo mwalimu n’okuyigiriza ab’ennyumba ya Isirayiri abaabuze ani era kiki Katonda ky’ali. Mu byafaayo by’enkomerero waaliwo okugaana Kristo okwasinziira ku mazima ag’asooka agaasimbibwa ku ntandikwa. Isirayiri ey’omwoyo ey’emulembe guno ejja kuba n’ebika eby’obunnabbi bye bimu mu byafaayo byabwe.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Mu ntandikwa y’obwadiventisiti, bannabyafaayo batutegeeza nti Abamillerite baasinga okuva mu madini g’obukristaayo abiri: Abametodisiti ne Christian Connection. Okukkiriza okusinga obukulu kw’obuMetodisiti kwali kusimbiddwa ku kubeera n’enkola y’obulamu bw’omukristaayo entuufu. Baali balina “enkola.” Okukkiriza okusinga obukulu kwa Christian Connection kuyinza okufunwa mu bufunze ng’okuwakanya enjigiriza y’Abakatoliki ey’Obutatu bwa Katonda.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Okusinzira ku kunoonyereza kwange okutuusa we kutuuse, kumpi bakulembeze bonna b’Abamillerite baayimirira ku nnyigiriza eyo ey’aba Christian Connection. Waliwo amatabi mangi ga Seventh-day Adventist Reform Movement (SDARM) agakyakwatira ku n’okutumbula entegeera eyasooka ey’Abamillerite ey’“okutakkiriza Obutriini.” Enkobaŋŋa (era kaakano ensibuko y’obutakanya) eri abo abakyakuuma entegeera ey’abatandisi, ebadde era ejja kubeeranga eno: banaaddamu batya ebitundu bingi eby’ebyawandiiko mwe Sister White awakanya mu butereevu okuyimirira kw’ennyigiriza kwe bakwatirako ne batumbula?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> Ndagiddwa okugamba nti, Ebirowoozo by’abo abanoonya endowooza za sayansi ezisukkiridde tebikwesigika. Eby’okufaananyiriza nga bino wammanga byogerwa: ‘Kitaffe ali ng’ekitangaala ekitatalabika: Omwana ali ng’ekitangaala ekifunye omubiri; Omwoyo y’ekitangaala ekyasaasaanyiziddwa.’ ‘Kitaffe ali ng’obutontomi, omukka ogutalabika; Omwana ali ng’obutontomi obukungaanyiziddwa mu kifaananyi ekirungi; Omwoyo ali ng’obutontomi obugudde ku kifo ky’obulamu.’ Ekifaananyirizo ekirala: ‘Kitaffe ali ng’omukka ogutalabika; Omwana ali ng’ekire ekizito; Omwoyo ye mvula egudde era nga ekola mu maanyi agazza obuggya.’

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> Ebifaananyi byonna bino eby’omwoyo bya busa bwokka. Tebituukiridde, si bya mazima. Biggyaamu amaanyi era bikendeeza ku Kitiibwa ekitayinza kugererwako na kifaananyi kyonna eky’ensi. Katonda tebayinza kumugeraageranya n’ebintu engalo ze bye yakola. Bino bintu bya wansi byokka, bibonaabonera wansi w’ekikolimo kya Katonda olw’ebibi by’omuntu. Kitaffe tayinza kunnyonnyolwa ng’okozesa bintu by’ensi. Kitaffe ye obujjuvu bwonna obw’Obwakatonda mu mubiri, era talabika eri amaaso g’abantu abafa.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Omwana ye obujjuvu bwonna obwa Katonda obulabisiddwa. Ekigambo kya Katonda kimulangirira nti ye ‘ekifaananyi ekituufu ddala eky’obuntu bwe.’ ‘Kubanga Katonda yayagala nnyo ensi, n’awaayo Omwana we eyazaalibwa omu yekka, buli amukkiriza atazikirire naye abeere n’obulamu obutaggwawo.’ Wano we mulabikira obuntu bwa Kitaffe.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> Omubeezi Kristo gwe yasuubiza okutuma oluvannyuma lw'okulinnya kwe mu ggulu, ye Omwoyo mu bujjuvu bwonna obw'Obwakatonda, ng'alaga obuyinza bw'ekisa kya Katonda eri bonna abamuwaniriza era abakkiriza mu Kristo nga Omulokozi waabwe ow'obwannannyini. Waliwo abantu basatu abalamu ab'ekibinja ekitatu eky'omu ggulu; mu linnya ly'eby'obuyinza bino bisatu ebinene - Kitaffe, Omwana, n'Omwoyo Omutukuvu - abo abawaniriza Kristo mu kukkiriza okulamu babatizibwa, era eby'obuyinza bino bijja okukolaganira wamu n'abo abagonda eggulu mu kaweefube waabwe okubeera n'obulamu obuggya mu Kristo. Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Ekiwandiiko kino kiraga nti "ebiroowozo by’abo" abaali banoonya okunnyonnyola Kitaffe, Omwana n’Omwoyo byali "ebintu eby’ensi." Olwo n’agamba nti, "Kitaffe tayinza kunnyonnyolwa mu ngeri y’ebintu eby’ensi." Mutunuulire ebintu bibiri by’ayogera, newaakubadde ekimu kisobola okuwulika ng’okukkontana. Ali kulambika ennyinyonnyola ey’ekyamu ku Obutonde bwa Katonda egamba nti waliwo bakatonda basatu, bwe mwayagala. Kino kye kunnyonnyola okw’ekyamu ku Obutonde bwa Katonda; naye teyayogerako ku nsonga nti ennyinyonnyola eyo ey’ekyamu ku Obutonde bwa Katonda nayo ekyamu kubanga etaddewo omuwendo ogutali mutuufu gwa bakatonda mu Obutonde bwa Katonda.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Era mulabe nti ayogera nti eby’ensi tebisobola kukozesebwa okunnyonnyola Kitaffe. Mu kigambo ekyo kennyini, ye yennyini akozesa eby’ensi. Bantu be balina abaana, bamaama, bakitaawe, bassenga n’abazaaliranewo. Era Yesu atutegeeza nti mu ggulu, mu nsi empya, tewaliba kuwasa newankubadde okufumbirwa, kubanga tunaabanga nga bamalayika. Tewali bamalayika b’obulenzi oba b’obuwala. Ebigambo abantu bye bakozesa okulambulula enkolagana yaabwe omu n’omu, bakozesebwa Katonda okutuyigiriza ku butonde bwe n’empisa ze; naye ne “eby’ensi” ebyakozesebwa obusikirizo okuyigiriza abantu ku butonde bwa Katonda n’empisa ze tebituukiridde.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Twategeezeddwa nti, "Waliwo abantu basatu abalamu mu busatu obw’omu ggulu" ... "Kitaffe, Omwana, ne Omwoyo Omutukuvu." Kikolwa ekivve nnyo okugattira ku bantu bano basatu endowooza z’ensi ez’eby’omwoyo ez’obulogo, naye si kikolwa ekivve okugatta "erinnya ly’obuyinza buno busatu obukulu" ku kunnyonnyolwa kwa Baibuli ekikwata ku Obwakatonda.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Nnabbi omukazi agamba nti ‘erinnya’ ly’amaanyi asatu amanene agagatta Obwakatonda ye Kitaffe, Omwana, ne Omwoyo Omutukuvu. Nga bwe kiba ku buli mazima ogw’omu Bayibuli, bwe guleetebwa wamu olunyiriri ku linyiriri, obujulizi obujjuvu bulina okubeeramu obubonerezo bwonna obulaga ekkubo obwabikkulirwa. Obujulizi bw’abannabbi bulina okugattibwa wamu. Danyeri amuyita Palmoni (waliwo n’amalala, naye kino kya kulabirako kyokka). Yokaana amuyita Alfa ne Omega, era Musa amuyita Yehova. Ng’okutegeeza kwa Ellen White, erinnya lye ye Kitaffe, Omwana, ne Omwoyo Omutukuvu.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Sitaani ... bulijjo ayingiza eby'obulimba - asendasenda abantu bave ku mazima. Okulimba kwa Sitaani okusembayo ddala kinaabanga kuggyamu amaanyi obujulirwa bw'Omwoyo wa Katonda. 'Awo awatali kyolesebwa, abantu bamenyeka' (Engero 29:18). Sitaani alikola mu ngeri ez'amagezi enjawulo, era n'okuyita mu mikutu egy'enjawulo, okutabangula okwesiga kw'abantu ba Katonda abaasigadde abawerako mu bujulirwa obutuufu.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> Waakubawo obukyayi obwa Setaani obunaatandikibwa okulumba Obujulizi. Enkola ya Setaani ejja kuba okukankanya okukkiriza kw’amakanisa mu bwo, kubanga Setaani tasobola kufuna ekkubo eriyambulukufu ennyo okuleeta obulimba bwe n’okusibira emmeeme mu by’okulimba bye, singa obulabula, okunenya, n’amagezi ag’Omwoyo wa Katonda bigonderwa. Obubaka Obulondeddwa, ekitabo 1, omuko 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Eky’okwongeraako ekitono okuva mu kyawandiiko kino. Yokaana yagobebwa n’aatwalibwa mu buwaŋŋanguse ku kizinga Patimo olw’Ekigambo kya Katonda n’olw’Obujulizi bwa Yesu. Waliwo bagendererwa babiri ku bubaka bw’omumalayika ow’okusatu: abo abeebweru w’Abadiventisti n’abo abali munda mu Abadiventisti. Yokaana akiikirira Omudiventisti atulugunyizibwa n’ensi olw’okugondera kwe Bayibuli; era si kye kimu kyokka, naye atulugunyizibwa ne lw’okugondera kwe ebyawandiikibwa by’Omwoyo ogw’Obunnabbi. Okutulugunyizibwa okutuusibwa ku Omwoyo ogw’Obunnabbi kuva munda, si kuva ebweru.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Ku ntandikwa y’Isirayiri ey’edda, oluvannyuma lwa myaka ebikumi bina mu Bukiiputa, abo abaasaanidde okuba abantu b’endagaano abaalondebwa baali tebakyalikuumanga Ssabbaata. Tebaamanyanga obutonde bwa Kristo newaakubadde engeri gye. Baali bakyenyweza mu bitemwa-tegeera ku Katonda bye baayigirizibwa nga bali mu buddu. Ebibonerezo ekkumi; okununulibwa ku Nnyanja Emyufu; emmana eyava mu ggulu; Eweema ey’Okukuŋŋaanirangamu n’ebikozesebwa byayo byonna; emikolo emitukuvu; oluggya, Ekifo Ekitukuvu n’Ekifo Ekitukuvu Ennyo; amateeka ga Katonda; olwazi olwabagobereranga; amazzi agava mu lwo olwazi olwabagobereranga; era n’omusota ogw’ekikomo ogwateekebwako ku mugogo — byonna byali bigendereddwamu okwongera okutegeera Katonda mu bantu be be yalondawo. Kwali okuyigiriza okutambulira mu maaso. Okuyigiriza okwo ne kweyongerera mu maaso okutuusa Abawandiisi b’amateeka lwe bataddayo kumubuuza bibuzo birala; n’alyoka ategeeza ensonga ey’ekisembayo gye bandiddamu okwogerako naye mu lwatu, nga erikwata ku linnya lya Dawudi ne ku Kristo ye ani era bw’ali atya.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Ku ntandikwa ya Isiraeri ey’omwoyo ey’omulembe guno, nga wayiseewo emyaka 1260 mu Babulooni ey’omwoyo, abo abaalina okuba abantu ba ndagaano abaalondebwa tebaakyakuuma Ssabbiiti. Tebaamanya enneyisa ya Kristo wadde obutonde bwe. Baanywerera ku ntegeera ezitali za mazima ku Katonda ze baayigirira nga bakyali mu buwaŋŋanguse. Ebyafaayo by’Adiventisimu, wamu n’obubonero bw’ekkubo byonna, okukyama eri eddiini, okukkiriza ebimu ebikyamu, n’entalo ez’omunda, byatuuka ku kifo mu myaka gye 1880, era mu kiseera ekyo ne kifulumizibwa ekitabo The Desire of Ages. Mu katabo ako, ku muko 671, waliwo okutegeera ku obwakatonda okwalakulana ne kusukkirira nnyo okutegeera okwava mu kyasa eky’ekkumi n’omunaana.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Isirayiri ey’edda yalina empaka ku nkomerero yaayo, ezaleetebwa okutegeera okutono ku Obwakatonda, okwasinziira ku ngeri gye baategeera okuva mu ntandikwa y’ebyafaayo byabwe. Obujulizi bwa Yesu bugamba nti, oba Kitange, oba Omwana, oba Omwoyo Omutukuvu, bonna be ‘obujjuvu bw’obwakatonda obuli mu mubiri’ (Abakkolosaayi 2:9). Obujulizi bwa Baibuli bugamba nti, ‘Wulira, ggwe Isirayiri: Mukama Katonda waffe ye Mukama omu’ (Ekyamateeka Ekyokubiri 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Isirayiri ey’omu kiseera kino erina ebirowoozo bingi ku Obwakatonda, ate kyokka kimu kye kituufu. Ku nkomerero ya Isirayiri ey’omu kiseera kino, Katonda anaamaliriza omulimu ogw’okubikkula empisa ze, ng’akikola nga ekiseera ky’okugezesebwa kikyaliwo. Eky’o kye yakolera Abayudaaya, era takyuka. Kitegeerekeka nti tujja kweyongera okukula mu kumanya obutonde n’empisa za Katonda mu biseera byonna ebyetaggwaawo, naye wabaddewo olunyiriri olw’obunnabbi olw’amazima olulaga emirimu Katonda gy’akoze mu kutegeezesa n’okuyigiriza abantu be ebimukwatako, era ebyafaayo ebyo bimu ku by’ayagala okuyigiriza kaakano, ate n’eby’okumanya ebisangibwa mu kigambo ky’obunnabbi ebikwata ku nkola eyo ey’okuyigiriza biraga nti waliwo okukoma kw’okwogerera ku nsonga eyo okukwatagana n’okuggwaawo kw’ekiseera ky’okugezesebwa.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> Kristo ye Mwana wa Katonda eyaliwo okuva edda nnyo, era eyebeerawo ku ye yennyini. Bw’ayogera ku kubeerawo kwe okw’edda, Kristo atwala ebirowoozo emabega mu mirembe egitali gibalika. Atukakasa nti tewaali kaseera na kamu lwe yali nga tali mu kweliraana okumpi nnyo ne Katonda ataggwaawo. Oyo gwe Abayudaaya baali bawuliriza eddoboozi lye mu kiseera ekyo yali wamu ne Katonda ng’oyo eyakulirirwanga naye. Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> Yali yenkana ne Katonda, atalina nsalo era alina amaanyi gonna.... Ye Omwana ow’olubeerera, abeerawo ku bwa ye yennyini.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> Wadde nga Ekigambo kya Katonda kyogera ku obuntu bwa Kristo nga yali wano ku nsi, kyogera era n’obukakafu ku kubaddewo kwe mu kusooka. Ekigambo kyaliwo nga ekiramu eky’obwa Katonda, era ng’Omwana wa Katonda ataggwawo, nga mu bumwe n’obumu ne Kitaawe. Okuva ku ntandikwa etaggwawo yali Omusabirizi w’endagaano, ye gwe mu ye amawanga gonna ag’ensi, Abayudaaya n’Abamawanga, bwe baamukkiriza, baali bagenda okuweebwa omukisa. "Ekigambo kyali wamu ne Katonda, era Ekigambo kyali Katonda." Nga abantu oba bamalayika tebannatondebwa, Ekigambo kyali wamu ne Katonda, era kyali Katonda. Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Mu kitundu ky’ekiwandiiko, atoolako ebigambo okuva mu byo ebyasooka ddala bya John.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Mu ntandikwa waaliwo Ekigambo, era Ekigambo kyali wamu ne Katonda, era Ekigambo kyali Katonda. Kino kyali mu ntandikwa wamu ne Katonda. Byonna byakolebwa naye; so nga tewali kintu na kimu ekyakolebwa awatali ye. Yokaana 1:1-3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Mu ntandikwa waliwo wakiri bakatonda babiri, kubanga Yokaana yagamba nti, "Ekigambo kyali Katonda era kyali ne Katonda." Mu nnyiriri eyasooka mu kitabo kya Olubereberye, ekigambo eky’Olwebbulaniya "Elohim" kivuunulwa nga Katonda. Emirundi mingi mu Kigambo kya Katonda "Elohim" kiteekebwa mu nteekateeka y’eddimi eraga Katonda omu, naye nga bwe kiri, kigambo ky’obungi. Yokaana aggyawo okulowooza nti "Elohim" mu nnyiriri eyo kitegeeza Katonda omu, ng’awa obujulizi obw’okubiri ku nsonga eno. Obujulizi bwe bukakasa nti waliwo wakiri bakatonda babiri.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Ekisinga okubasoomooza eri abagaana Obusatu mu bumu abagamba nti bawagira Omwoyo gw’Obunnabbi kwe kuba nti mu ntandikwa, “Omwoyo wa Katonda yatambulira ku maaso g’amazzi.” Omwoyo oyo eyatambulira ku mazzi ye Kitaffe oba ye Mwana, oba yali omuntu ow’okusatu mu kibinja ky’omu ggulu eky’abasatu, nga Ellen G. White bw’amuyita? Ennyiriri essatu ezisooka mu Njiri ya Yokaana ezigobererwa amagambo gano.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Mu ye mwalimu obulamu; era obulamu bwali omusana gw'abantu. Era omusana gusaanira mu kizikiza; naye ekizikiza tekigutegeera. Yokaana 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Okugamba ku kitangaala n’ekizikiza kigenderagana ddala n’entandikwa ya Genesisi egamba nti.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Awo Katonda n’agamba nti, Waabeewo omusana: ne wabaawo omusana. Katonda n’alaba omusana nga mulungi: Katonda n’ayawula omusana n’ekizikiza. Olubereberye 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Tujja kuddayo mu bwangu ku bitundu bibiri ebifaanagana ebikwata ku kitangaala, eky’ensonga mu ennyonnyola y’okutonda egoberera oluvannyuma lw’ennyanjula ey’Obwakatonda. Ku ntandikwa, amazima agasooka agakwatibwako ge g’okulambulula empangirizi oba obutonde bw’Obwakatonda. Naye omutundu guno teguggwa okutuusa essuula ey’okubiri, ekitundu eky’okusatu, mwe tusanga amagambo asatu ag’oluvannyuma mu ennyonnyola y’okutonda agatandika n’ennukuta essatu z’Olwebbulaniya eziteekebwa wamu ne zikola ekigambo ekivvuunuddwa ‘amazima’.

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Entandikwa y’okunnyonnyola okutonda eyanjula ObwaKatonda, ne erambika amaanyi agatonda ag’ekigambo kye, era ekitundu kino kimalizibwa n’omukono ogwa Katonda oguyimirira amazima, obubaka bw’Omulayika ow’okusatu, n’erinnya lya Katonda nga liyimiririzibwa Alufa ne Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Era ku lunaku olw’omusanvu Katonda yamaliriza omulimu gwe gwe yakola; n’awummula ku lunaku olw’omusanvu okuva ku mulimu gwonna gwe yakola. Era Katonda yassa omukisa ku lunaku olw’omusanvu, n’alutukuza; kubanga mu lulwo yawummula okuva ku mulimu gwonna gwe Katonda yatonda n’agukola. Olubereberye 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Enkomerero y’amazima agasooka agayigirizibwa mu Kigambo kya Katonda ye ntikko y’ekitundu kino ky’ebyawandiikibwa. Kiggwako n’ebigambo bisatu “Katonda,” “yatonda,” ne “yakola,” nga bwe kissa amaanyi ku ntandikwa y’ekitundu kino, ate era mu ngeri ey’emu ne kissa amaanyi ku Ssabbiiti ey’olunaku olw’omusanvu. Ssabbiiti, mazima ddala, ke kajjukizo k’okutonda era ye kabonero wakati wa Katonda n’abantu be be yalonda. “Amazima” kuyimirizibwa mu nnukuta ssatu ezitandika buli ku bigambo ebisatu eby’enkomerero eby’okutonda. Obujulizi buno bukakasa obukulu n’omugaso gw’amazima ga Ssabbiiti, naye ate eky’amaanyi kye kuba nti ezo nnukuta ssatu nazo ziyimirira emitendera esatu egy’obubaka bw’omalayika ow’olubereberye, ow’okubiri n’ow’okusatu. Bwe kityo, mu kitundu ekyasooka ddala mu Baibuli, Ssabbiiti ng’akabonero k’amaanyi ga Katonda ag’okutonda, era n’ekakasibwa ng’ensonga y’ekigezo ku nkomerero y’ebiseera. Ekitabo eky’enkomerero mu Baibuli kiwa omujulizi ow’okusatu ogwegatta ku bujulizi bwa Yokaana mu Enjiri ye.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yokaana eri amakanisa musanvu agali mu Asiya: Ekisa kibeere gyemuli, n’emirembe, okuva eri oyo aliwo, eyaliwo, era ajja okujja; era okuva eri Emyoyo omusanvu egiri mu maaso g’entebe ye ey’obwakabaka; era okuva eri Yesu Kristo, omujulirwa omwesigwa, n’ow’olubereberye okuva mu bafu, n’Omulangira w’abakabaka b’ensi. Eri oyo eyatwagala, n’atunaaza okuva mu bibi byaffe mu musaayi gwe, era n’atufuula bakabaka n’abakabona eri Katonda, Kitaawe; yeebazibwe ekitiibwa n’obuyinza emirembe n’emirembe. Amina. Laba, ajja n’ebire; era amaaso gonna gajamulaba, n’abo abaamufumita: era ebika byonna eby’ensi bijja kukaaba olw’oyo. Bw’atyo, Amina. Nze Alfa ne Omega, entandikwa n’enkomerero, bw’ayogera Mukama, oyo aliwo, eyaliwo, era ajja okujja, Omuyinza w’ebyonna.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Nze Yokaana, muganda wammwe, era munna mmwe mu bunaku, ne mu bwakabaka n’okugumiikiriza kwa Yesu Kristo, nali ku kizinga ekiyitibwa Patimo olw’ekigambo kya Katonda n’olw’obujulizi bwa Yesu Kristo. Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi ddene ng’ery’ekkondeere, nga ligamba nti, Nze Alufa ne Omega, Omubereberye n’Omukomerero: era, ky’olaba, kiwandiike mu kitabo, okikitume eri amakkanisa omusanvu ag’ali mu Aaziya; eri Efeso, n’eri Simuna, n’eri Perugamo, n’eri Tiyatira, n’eri Saadi, n’eri Firadefiya, n’eri Laodikiya. Okubikkulirwa 1:4-11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Ennyiriri essaatu ezasooka ez’Essuula esooka mu Kitabo ky’Okubikkulirwa zilaga obubaka bw’okulabula obwasembayo n’engeri obwo gye buva eri Katonda ne butuuka eri abantu. Era zitegeeza nti kye Okubikkulirwa kwa Yesu Kristo; ekyo kiraga enjawulo wakati w’Ekitabo ky’Okubikkulirwa n’Ekitabo kya Danyeri. Ekimu ky’obunnabbi, ekirala ky’okubikkulirwa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Baibuli bisisinkira wamu era bimalirizibwa awo. Wano we wali okujjuzibwa kw’ekitabo kya Danyeri. Kimu kya obunnabbi; ekirala kya okubikkulirwa. Ekitabo ekyasiimibwa si Kitabo ky’Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, ‘Naye ggwe, ai Danyeri, komya ebigambo bino, osiime ekitabo, okutuusa ku biro eby’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Mu kitabo ky’Okubikkulirwa mulimu emirongo gy’obunnabbi egyetaagisa okutegeerekebwa era n’okukuŋŋanyizibwa wamu, omurongo ku murongo. Emirongo gy’obunnabbi egyo gyonna gikoma mu kitabo ky’Okubikkulirwa, naye ekitabo ekyaggaddwa tekyali Ekitabo ky’Okubikkulirwa, era tekyali kitabo kya Danyeri kyokka ekyaggaddwa, wabula ekyaggaddwa mu kitabo kya Danyeri kyali “ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’oluvannyuma.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

‘Ennaku ez’enkomerero’ zisobola okutegeerwa mu ngeri ey’awamu, naye okuzitegeera ng’ebigambo ebyasikirizibwa (era bwe bityo) kitegeeza nti twetaaga n’okukebera oba ekigambo ‘ennaku ez’enkomerero’ kirina ekifaananyi eky’obunnabbi ekyakigattibwako. ‘Ennaku ez’enkomerero’ kye kiseera ekirambikiddwa mu byafaayo by’obunnabbi era kirina obukakafu bungi obukikakasa. Nsuubira okulambulula ebyafaayo ebyo mu biseera ebitali bya wala. Bikwata ddala ku byafaayo okuva mu 1798 okutuuka ku kuwedda kw’ekiseera eky’okugezesebwa. Omu ku ngeri z’okukimanya kwe kuli nti mu kuweereza kwa mazima mu Weema ey’Obutukuvu, waaliwo olunaku lumu mu mwaka olwaliyimiriranga okusala omusango, era olwo lwali Olunaku lw’Okutangiriro. Ekikolwa ekyo eky’amazima kyafaananyiza kye Sister White ayita Olunaku lw’Okutangiriro olw’ekyafaananyizo ekituukiriziddwa. Olunaku lw’Okutangiriro olw’obunnabbi oba olw’omwoyo luyimirira ‘ennaku ez’enkomerero’ ez’ekiseera eky’okugezesebwa; luyimirira ekiseera eky’okusala omusango okw’enkomerero.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Obunnabbi obwasibibwa mu Danyeri bwali bwa bitundu bibiri. Waaliwo obunnabbi obwakwata ku nnaku ez’enkomerero, abagoberezi ba Miller bwe baategeera, obwalangirira okuggulwawo kw’omusango. Ekitundu ekyo mu Danyeri kiyimirizibwa kwolesebwa kw’Omugga Ulai mu ssuula munaana n’enda. Obunnabbi obulala obwasibibwa mu Danyeri bulangirira okuggala kw’omusango, n’enkomerero ya Adiventisimu, n’enkomerero ya Amerika, n’enkomerero y’ensi. Okwo kwolesebwa kwayimirizibwa Omugga Hidekeri.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> "Omusana Daniyeri gwe yafuna okuva eri Katonda gwaweebwa okusingira ddala eri biseera bino eby’enkomerero. Ebyolesebwa bye yalaba ku mabbali g’omugga Omulai n’omugga Hiddekel, emigga eminene egy’e Shinar, kati biri mu kutuukirizibwa, era ebintu byonna ebyategeezebwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Okwolesebwa kwa Ulai kwaggulwawo mu 1798 era kwogera ku ekifo ekitukuvu kya Katonda n’abantu be. Okwolesebwa kwa Hiddekel kwaggulwawo mu 1989, nga bwe kyannyonnyolwa mu Danyeri kkumi na emu, olunyiriri amakumi ana, amawanga agakiikirira Soviet Union ey’edda gaasangulwibwa obwakabona bwa Papa ne Amerika, era kwogera ku balabe b’abantu ba Katonda. Okwolesebwa okubiri kuno gukola nga bwe gukola amakanisa omusanvu n’emisiba omusanvu mu kitabo ky’Okubikkulirwa. Kumu kwe ebyafaayo eby’omunda eby’ekkanisa, ate ekirala kwe ebyafaayo eby’ebweru eby’ekkanisa, era byombi biyitira mu kiseera kyonna era biri "by’enjawulo ddala eri" "ennaku zino ez’enkomerero."

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Naye newankubadde nga tugambibwa nti Ekitabo eky’Okubikkulirwa si kitabo ekisibiddwa, era tugambibwa nti kye kitabo ekisibiddwa.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Ekitabo ky’Okubikkulirwa kibikkuliddwa kubanga ebunnabbi ebiri mu Danyeri bibikkuliddwa, era eminnyiriri gennyini gy’ebunnabbi egyabikkuliddwa mu Danyeri ze zimu gennyini ezisangibwa mu Okubikkulirwa. Ekyali kisibiddwa mu kitabo ky’Okubikkulirwa kyali ekitundu kya Okubikkulirwa ekikwatagana ennyo n’abantu ba Katonda mu "ennaku ez’enkomerero." Omukyala White bwe yawandiika ekigambo kino, "seven thunders" mu kiseera kye yawandiika byali bikyasibiddwa, n’awandiika nti "kye kitabo ekisibiddwa." Era yagamba nti ekitabo kya Danyeri kyali "ekitabo ekyasibwa," mu njogera eyayita. Eri ye, kyali kibikkuliddwa dda mu 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Ebyalekebwa ne bikkisibwa ku nsonga z’ebikubi by’enkuba musanvu nga bwe yali akyali mulamu, tebyali bikwata byokka ku bintu eby’omu maaso ebyayimiririrwa ebikubi by’enkuba musanvu, naye okusinga byonna ku nti “ebikubi by’enkuba musanvu” biyimirira nti entandikwa y’Obwadiventisi efaanagana n’enkomerero yaayo. “Ebikubi by’enkuba musanvu” biraga etteeka ery’ekisinga obukulu ery’obunnabbi erikyetaagibwa okutegeera Okubikkulirwa kwa Yesu Kristo, era biraga ne kimu ku butonde bwa Katonda n’empisa Ze, nti Ye entandikwa n’enkomerero y’ebintu byonna. Obunnabbi bulaga nti waliwo okukulaakulana okw’ekigendererwa mu mazima agakwatanagana n’obutonde bwa Katonda n’empisa Ze.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesu, bw’aba alagibwa nga “Empologoma ey’omu kika kya Yuda”, kino kiyimirira omulimu gw’akola nga abikkulira amazima ekitundu ku kitundu era mu ngeri ey’enteekateeka okuyita mu byafaayo. Asiba ekigambo ky’obunnabbi okutuusa ekiseera lwe kinaategeerekebwa. Asiba era asumulula amazima ku lw’obuyigiriza. Nga Palmoni, Yesu ye Omubala ow’ebyewuunyo, Omwami w’obudde, alamulira ebyafaayo bye. Nga Alufa ne Omega, ye, wamu n’ebirala, Omwami w’ennimi. Nga Empologoma ey’omu kika kya Yuda ye afuga obudde lwe amazima galabisibwa eri abantu.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Mu Kubikkulirwa essuula esooka, oluvannyuma w’ebitundu bisatu ebyasooka, Obwakatonda bulagiddwa nga obuntu busatu obw’enjawulo.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yokaana eri amakanisa musanvu agali mu Asiya: Ekisa kibeerenga nammwe, n’emirembe,

> from him which is, and which was, and which is to come;

> okuva eri oyo aliwo, eyaliwo, n'ajja;

> and from the seven Spirits which are before his throne;

> era okuva eri emyoyo musanvu egy’omu maaso g’entebe ye ey’obwakabaka;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Era okuva eri Yesu Kristo, oyo omujulirwa omwesigwa, n’ow’olubereberye okuva mu bafu, era n’omulangira w’abakabaka b’ensi. Okubikkulirwa 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Entandikwa y’ekitabo eky’enkomerero mu Baibuli mu bulambulukufu eweereza okulamusa ekkanisa ya Katonda, era nga eraga Kitaffe, Omwoyo, n’Omwana. Omukkomerero gw’Ekigambo kya Katonda guddamu eby’entandikwa, era bwe gutyo gusimbawo obukulu bw’okutegeera Obwakatonda mu ngeri entuufu. Ky’akikola olw’abo abajja okuba Ab’e Firadelfiya era abatuukiriza omuwendo gwa 144,000. Bano be bantu b’omukago ab’enkomerero, abaafaananyizibwa mu mitendera egy’ebyafaayo by’omukago. Abajulizi abo, wamu n’amazima amalala, bakkakkanya nti Katonda abadde mu mpola mu mpola anoonya okwongera okunyweza okumanya ku butonde bwe n’engeri gy’ali mu byafaayo by’obunnabbi byonna.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Akabonero akasinga obukulu mu Baibuli akalaga obutamanya bw’abantu ku Katonda kye Falaawo eyayimiriranga Misiri, ekifaananyi ky’ensi yonna era n’olwekyo abantu bonna. Akabonero ako katandikawo enkola mu ntandikwa ya Isirayiri ey’omubiri, Katonda bwe yali anoonya okumanyisa erinnya lye. Ku nkomerero ya Isirayiri ey’omubiri, empaka ku linnya lya Katonda zaaddamu okubaawo. Ku nkomerero ya Isirayiri ey’omubiri Yesu yalaga engeri gy’akolagananga n’Abayudaaya ng’alambulula ebyafaayo bya Dawudi era ng’akozesa ‘etteeka ly’okusooka okukyogerwako’ okuyimiririra ekigambo eky’enkomerero ekikwata ku buzibe bw’amaaso bwa Lawodikiya obw’Abayudaaya. Tebaasobola okutegeera by’abadde ayogera, kubanga tebaamanya etteeka lya Alufa ne Omega, era tebaamanya na Alufa ne Omega eyali ayimiridde mu maaso gaabwe.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Mu ntandikwa ya Isirayiri ey’omu mwoyo, waliwo okufaananako n’obutakkaanya obwalabirizibwa mu byafaayo bya Musa. Nga eddiini y’Abadiventisiti etambudde mu byafaayo by’“ennaku ez’enkomerero,” emikisa mingi egy’okutegeera okusingawo ku Alpha ne Omega giweereddwa, nga bwe kyali ku Isirayiri ey’edda. Mu nkomerero y’eddiini y’Abadiventisiti, walibaawo ekiseera nga tewaliba kubuuzibwa bibuzo birala, nga bwe kyali mu nnaku za Kristo.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Okuddayo ku kitundu ekiri mu Okubikkulirwa essuula esooka, tulaba nti ekisa n’emirembe bitusindikiddwa okuva eri Oyo aliwo, eyaliwo, era ajja okujja, era n’okuva eri Emyoyo omusanvu, era n’okuva eri Yesu. Obwakatonda buyimirizibwa nga Yesu, Emyoyo omusanvu, n’Oyo aliwo, eyaliwo, era ajja okujja; kityo, kitusobozesa okumanya nti Kitaffe ye alina ebikula ebyo eby’olerezebwa mu bigambo nti ‘Oyo aliwo, eyaliwo, era ajja okujja.’ Ebikula bino biyimiriza obutonde obutaggwaawo bwa Katonda. Abaddewo emirembe gyonna, era mu kitundu eky’omunaana n’eky’omwenda ekikula kennyini ekyo kiteekebwa bulambulukufu ku Yesu.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Nze Alufa ne Omega, entandikwa n’enkomerero, bw’agamba Mukama, aliwo kati, eyaliwo, era ajja okujja, Ow’amaanyi g’onna. Nze Yokaana, omuganda wammwe era munnaffe mu kubonabona, ne mu bwakabaka n’obugumiikiriza bwa Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw’Ekigambo kya Katonda n’olw’obujulirwa bwa Yesu Kristo. Nnali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi eddene ng’ery’embinde, nga ligamba nti, Nze Alufa ne Omega, ow’olubereberye n’ow’oluvannyuma; era by’olaba, biwandiike mu kitabo, obisindike eri amakanisa musanvu ag’ali mu Aziya; eri Efeso, n’eri Simirina, n’eri Pergamo, n’eri Tiyatira, n’eri Saadisi, n’eri Filadelifiya, n’eri Laodikiya. Okubikkulirwa 1:8-11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Abo abalina Bayibuli eziteeka ebigambo bya Yesu mu langi emyufu, bamanyi nti mu olunyiriri olw’omunaana n’olw’ekkumi n’emu Yesu ye ayogera. Mu nniriri ezo Yesu alaga nti alina obutonde obutaggwaawo obufaanana ddala n’obwa Kitaffe, bw’agamba nti ye “Mukama, aliwo kaakano, eyaliwo, era alijja,” era Yesu n’ayongera nti ye “Ayinzabyonna.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Ekintu ekyasooka ddala Yesu ky’agamba mu ntandikwa y’ekitabo eky’Okubikkulirwa, ekitabo ekiraga nti kye Okubikkulirwa kwa Yesu Kristo; kwe kugamba nti Ye Alfa ne Omega, nti naye wa lubeerera nga Kitaawe bw’ali, era nti naye ye Katonda Omuyinza w’Byonna. Ebikwata ku butonde bwa Katonda bye bigambo ebisooka mu kitabo eky’Okubikkulirwa okuva eri Yesu. Ebyo biba bisittaza ddala eri Abadiventisiti abakyakiwaniriza endowooza eyasooka ku Bwakatonda. Bakkiriza nti waaliwo ekiseera Kitaawe lwe yazaala Omwana we.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Enkomerero y'ekitabo ky'Okubikkulirwa ekwatagana n'entandikwa y'ekitabo ky'Okubikkulirwa.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Okudda okw’okubiri kugoberera okunnyonnyolwa kw’Obutukuvu Obusatu. Mu ssuula amakumi abiri mu bbiri tusanga nti enkomerero y’ekitabo ekwatagana ne ntandikwa yaakyo, era olunyiriri olw’ekkumi n’ebiri lufaanagana n’olunyiriri olw’omusanvu mu ssuula esooka olw’okwogerako ku kudda okw’okubiri.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Era, laba, njija mangu; era empeera yange eri nange, n'okugabira buli muntu ng'ebikolwa bye bwe biri. Ndi Alufa ne Omega, entandikwa n'enkomerero, owasooka n'owasemba. Balina omukisa abo abakola ebiragiro bye, balyoke babe n'eddembe ku muti ogw'obulamu, ne bayingira mu kibuga okuyita mu miryango. Kubanga ebweru mulimu embwa, n'abalogo, n'abamenzi, n'abatta, n'abasinza ebiji, era n'abo bonna abayagala era abakola obulimba. Nze Yesu ntumye malayika wange abajulire bino mu makanisa. Ndi omuzi n'omuzaalibwa wa Dawudi, era emmunyeenye eyaka ennyo ey'omu makya. Era Omwoyo n'Omugole bagamba nti, Jjangu. Era awulira agambe nti, Jjangu. Era ali n'ennyonta ajje. Era buli ayagala, atwale amazzi ag'obulamu bwereere. Okubikkulirwa 22:12-17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Oluvannyuma lw’okwogerako ku Okujjira kwe okw’okubiri, Yesu, nga bwe kiri mu Kubikkulirwa essuula esooka, yeeyatambulula nga ye Alufa n’Omeega. Ate n’assaawo enjawulo wakati w’abo abawulira n’abo abatabuwulira obubaka bw’Omwoyo eri amakanisa. Akyogerako ku ngeri y’okuweereza obubaka eyayolesebwa mu nnyiriri 1 okutuuka ku 3 ez’essuula esooka, ng’alaga nti yatuma Gabuliyeri n’obubaka eri Yokaana.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Awo n’addayo ku kigambo ekisembayo kye yayogera eri Abawandiisi n’Abafalisaayo mu nkomerero w’Isirayiri ey’edda. Ayunga wamu enkomerero zombi za Isirayiri ey’omubiri n’ey’omwoyo, ng’atuwa mu Okubikkulirwa okuddamu eri abo abali mu ‘nnaku ez’enkomerero’ ku byebyo Abayudaaya mu ‘nnaku zaabwe ez’enkomerero’ bye baalemwa okutegeera. Agamba nti ye omuzi (entandikwa) n’obuzaale (enkomerero) bwa Dawudi. Ensonga eyakwata ku Dawudi n’Omwami we ye yali ekigambo ekisembayo Yesu kye yayogera eri Abayudaaya abagonngana, era kikola ng’ekifaananyi ky’okulangirirwa okusembayo eri abo abali mu nnaku ez’enkomerero, abo nga bwe byogerwa mu bubaka eri ekkanisa y’e Firaderfiya, abeeyita Abayudaaya kyokka si bo.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Laba, abo ab’ekkuŋŋaaniro lya Setaani, abagamba nti bali Abayudaaya, ate nga si bo, wabula balimba; laba, ndibakola bajje basinze ku bigere byo, era bamanye nti nkwagadde. Kubanga okukuumye ekigambo ky’obugumiikiriza bwange, nange ndikuuma ggwe okuva mu ssaawa ey’okukemebwa, egenda okujja ku nsi yonna, okugezesa abo abatuula ku nsi. Okubikkulirwa 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Abo abasinza ku bigere by’abatukuvu be Abadiventisiti ba Lawodikiya abaasuuliddwa okuva mu kamwa ka Mukama.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> "Olowooza nti abo abasinza ku bigere by’omutukuvu, (Okubikkulirwa 3:9), oluvannyuma balirokoka. Wano sikukkiriziganya naawe; kubanga Katonda yannyolesa nti ekibinja kino kye beeyita Abadiventisiti, abaali bavudde mu kukkiriza, era ‘baddamu okumusala ku musaalaba Omwana wa Katonda olwabwe, ne bamuteeka mu nsonyi mu lwatu.’ Era mu ‘sawa ey’okukemebwa,’ egy’ajja okutuuka, eriyolesa ekikula eky’amazima kya buli omu, bajja kumanya nti bazikiridde emirembe gyonna; era nga bayitiriddwa ennaku z’omwoyo, bajja kufukamira ku bigere by’omutukuvu." Ekigambo eri Ekisibo Ekitono, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Ng’okusinziira ku Baibuli n’Omwoyo ogw’Obunnabbi, abo abasinza ku bigere by’abatukuvu be memba b’ekisinagogi kya Setaani. Beyita Abayudaaya, naye si bo. Abadiventisiti abatuukirivu beeyogerebwako mu ekkanisa eya Philadelphia. Abantu 144,000 be ab’e Philadelphia, ate Abayudaaya abagamba nti be bali naye si bo—be ab’e Laodikya. Waliwo emitundu ebiri gy’abantu abeesigwa mu “ennaku ez’enkomerero”: abantu 144,000 n’abo abafiira okukkiriza. Waliwo makanisa abiri bokka ku musanvu agataliiko kunenyezebwa kwonna. Ag’emu ye Philadelphia, eyayimirira abo abatalifa, ate eddala ye Smyrna, eyayimirira abeesigwa abafiira okukkiriza. Smyrna ne Philadelphia—agayimirira abafiira okukkiriza n’abo abatalifa—ge makanisa gokka ku musanvu agataliiko kunenyezebwa ku bubaka bwe baweebwa. Naye makanisa gombi gaalina okukolagana n’abo abeyita Abayudaaya, naye si bo. Kino kityo kubanga bonna bali memba b’ekkanisa emu mu “ennaku ez’enkomerero,” nga bakolagana n’embeera ze zimu: ekitundu ekimu kyateekebwa okujulira n’omusaayi gwakyo, ekiyimiririddwa Musa ku Lusozi olw’Okufuulibwa, n’ekirala ekiyimiririddwa Eriya eyatayita mu kufa.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Era omubaka w’ekkanisa eri e Simuna muwandiikire; Bino by’ayogera Oyo asooka era n’ow’enkomerero, eyafa n’azukira; Mmanyi ebikolwa byo, n’okubonyaabonyezebwa, n’obwavu bwo (naye oli mugagga), era mmanyi n’obuvumo bw’abo abagamba nti Bayudaaya, so si bo, naye be ekkuŋaaniro lya Setaani. Totya kintu na kimu ku ebyo by’ojja okubonaabona: laba, Setaani agenda kusuula abamu ku mmwe mu kkomera, mukemebwe; era munaabanga n’okubonyaabonyezebwa ennaku kkumi: oba omwesigwa okutuusa okufa, nange nnaakuwa engule y’obulamu. Okubikkulirwa 2:8-10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Nga Yesu bw’annyonnyola embeera ez’akabi ennyo ez’ekkanisa eri mu Simirina, ayogera ekigambo kimu kyokka ekirungi bwe agamba nti, “naye oli mugagga,” n’agerageranya nabo ab’omu kkuŋŋaaniro lya Ssetaani abatali bagagga. Abo mu kitabo ky’Okubikkulirwa abali Abadiventisi era abalowooza nti bagagga, naye nga si bagagga, be Abayudaaya abagamba nti be Abayudaaya, naye nga si bo—kubanga be Abadiventisi b’Olunaku olw’Omusanvu ab’e Layodikiya.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Mu ntandikwa y’Okubikkulirwa kwa Yokaana, Katonda alagiddwa nga Omu mu Busatu; ate mu nkomerero y’ekitabo ky’Okubikkulirwa, Yesu n’Omwoyo bayogeddwako butereevu, naye Kitaffe teyayogeddwako. Si nsonga, kubanga enkola ey’“olunyiriri ku linyiriri,” awamu n’enteekateeka nti “ekyasooka kiraga ekisembayo,” bitegeeza nti Kitaffe ategeerekebwe mu nnyiriri ez’enkomerero ez’Okubikkulirwa, kubanga mu nnyiriri ezasooka amaze kumanyizibwa nti ali eyo. Tewawukana na Njiri ya Yokaana essuula emu, we Yokaana teyalambulula butereevu Omwoyo, naye Omwoyo ategeerekeka nti ali eyo, kubanga Omwoyo yali eyo omulundi ogusooka ddala lwe yawandiikibwa ekigambo “mu ntandikwa.” Obujulizi bwa Njiri ya Yokaana mu essuula esooka butandika n’ekigambo kye kimu ddala “mu ntandikwa.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Entandikwa” kye kabonero k’obunnabbi era kisaanira okukebererwa ng’ogoberera amateeka g’obunnabbi, omuli olunyiriri ku lunyiriri. Entandikwa ya Musa ye entandikwa ey’Enjiri ya Yokaana, era ye ntandikwa y’Ekitabo ky’Okubikkulirwa, ate era ye n’enkomerero y’Okubikkulirwa. Mu eminnyiriri egyo ennya, emirundi ebiri abantu abasatu ab’omu ggulu balambikidwa, era mu lunyiriri lumu (Enjiri ya Yokaana) Omwoyo ayinza okuba nga teyogerwako, ate mu lunyiriri olw’okuna Kita teyogerwako, naye bwe biteekebwa wamu abantu ba Katonda abasatu bonna bayimiriziddwa mu eminnyiriri gyonna egyo ennya.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristo yajja okubikkula Kitaffe, era Omwoyo Omutukuvu yajja okubikkula Omwana. Bonna abasatu baawaayo ssaddaaka ez’olubeerera. Kitaffe yayagala ensi nnyo n’awaayo Yesu, Yesu naye yayagala ensi nnyo n’akkiriza okwetikkira ku ye, mu lubeerera, omubiri gw’abo be yatonda. Obuwaayo bwa ngeri ki obulabikira mu kikolwa ky’Omutonzi okusalawo okufuuka ekitundu ky’ebitonde bye? Omuntu ow’okusatu mu Obwakatonda yeewa yennyini, kubanga akkirizza ekifo eky’okubeerera munda mu kitonde ekiyitibwa obuntu mu lubeerera lyonna.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Kiyinzika nti olw’ensonga eno Omwoyo Omutukuvu agattibwanga emirundi mingi n’obubonero bw’abantu ba Katonda. Ye Omuntu mu Butonde obutukuvu bwa Katonda alina okubeeranga wamu n’ekitonde ky’omuntu. Noolwekyo, obubonero bw’Omwoyo Omutukuvu mu Byawandiikibwa emirundi mingi bukiikirizibwa mu bubonero obumu obukiikiriza wombi Omwoyo Omutukuvu n’abantu. Ku ntandikwa, Omwoyo yatambulira waggulu w’amazzi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> N’aŋŋamba nti, Amazzi ge walabye, omwenzi gy’atuddeko, ge bantu, n’ebibiina, n’amawanga, n’ennimi. Okubikkulirwa 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Ekintu kyokka mu Eweema ey’Okukuŋŋaanirangamu Musa gye yazimba ekyatalina nteekateeka erambikiddwa bulambalamba abakozi gye baasaniranga okugoberera kye kikondo ky’ettabaaza eky’emitabi musanvu. Ekikondo ky’ettabaaza kiraga okwegattika kw’obuntu n’obwakatonda. Olw’ensonga eyo, enkula y’ekikondo ky’ettabaaza yekka mu by’omu Weema gye baasigira abantu okuteekamu obukugu bwabwe. Ettabaaza musanvu mwe Kristo atambuliramu zimanyiddwa nti ze kkanisa musanvu, naye ettabaaza lyali liyaka n’amafuta, nga gakiikirira Omwoyo Omutukuvu, ate emiguwa egikuma omuliro egyawagira omusana gyakolebwanga mu ngoye za bakabona eza linena enjeru ezakozesebwanga, nga zikiikirira obutuukirivu bwa Kristo obwaka ng’omusana gw’ensi. Abantu ba Katonda be musana gw’ensi, naye omusana ogwo guyaka lwa mafuta g’Omwoyo Omutukuvu lwokka. Mu Ebyawandiikibwa Ebitukuvu, engeri Omwoyo Omutukuvu gy’alambikibwa emirundi mingi emugatta n’abantu.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Era okuva ku ntebe ey’obwakabaka ne kuvaamu okumyansa n’okubwatuka n’amaloboozi: era mu maaso g’entebe mwaliwo taala musanvu ez’omuliro ezali zikuma, ezo ze emyoyo musanvu gya Katonda. Okubikkulirwa 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Ettabaaza musanvu wano zitegeerwa nga "Emyoyo musanvu gya Katonda," naye tubulirwa nti ebikondo by’ettabaaza musanvu bye amakkanisa musanvu.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Ekyama ky’emunyenye musanvu ze walabye mu mukono gwange ogwa ddyo, n’ettabaaza eza zaabu musanvu. Emunyenye musanvu be bamalayika b’amakkanisa musanvu; n’ettabaaza musanvu ze walabye ze amakkanisa musanvu. Okubikkulirwa 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Ebikondo by’ettabaaza musanvu bye byombi emyoyo musanvu n’ekkanisa ya Katonda.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Nange ne ndaba, laba, mu makkati w’entebe ey’obwakabaka n’ebisolo ebina, era mu makkati w’abakadde, waaliwo Omwana gw’endiga ng’ayimiridde ng’alabika ng’ayattiddwa, alina ennyanga musanvu n’amaaso musanvu; amaaso ago ge Emyoyo musanvu gya Katonda, egyasindikibwa mu nsi yonna. Okubikkulirwa 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Enyanga musanvu n’amaaso musanvu era bye bimu ne Mwoyo Mutukuvu, asindikibwa eri ensi yonna, era Omukristaayo bw’abatizibwa asindikibwa eri ensi yonna, kubanga yabatizibwa mu linnya lya Kita, Omwana ne Mwoyo Mutukuvu. Mu mukisa ogw’ogerwako ku bajulirwa b’obuzibu bw’etteeka lya Sande, n’abo bonna abaafiira mu kukkiriza mu Isirayiri ey’omwoyo ey’omu kiseera kino okuva mu 1844, ye Mwoyo ayogera amazwi g’ensiima mu kuziikibwa kwaabwe, bw’ayogera nti, "Weewaawo," "bawummule okuva ku mirimu gyabwe," kubanga yaliwo mu mirimu gyabwe okutuusa lwe baawaayo obulamu bwabwe.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Ne mpulira eddoboozi eryava mu ggulu nga lingamba nti, Wandiika, Balina omukisa abo abafa mu Mukama okuva kaakano: Weewaawo, Omwoyo agamba, bawummule okuva mu mirimu gyabwe; era ebikolwa byabwe bibagoberera. Okubikkulirwa 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Bw’otunuulira enkomerero n’entandikwa y’Ekitabo ky’Okubikkulirwa, entandikwa ya Baibuli, era n’entandikwa y’Enjiri ya Yokaana, tusanga nti abantu abasatu ab’Obwakatonda bonna balabikiddwa, wadde nga Kitaffe ali eyo, nga kino kisigamiziddwa ku nkozesa ya ‘olunyiriri ku lunyiriri’. Omwana ali eyo nga yeeyita Alufa ne Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Bwe tutegeera nti okwegatta kw’obuntu n’obwakatonda kwe kwegatta kw’Omwoyo Omutukuvu n’ekika ky’abantu, tusobola olwo okutegeera lwaki obubonero bw’Omwoyo Omutukuvu bugattiddwa wamu n’obubonero bw’ekika ky’abantu. Nga endowooza eno eri mu birowoozo byaffe, tuddayo ku "mu ntandikwa" ebbiri ze twabadde tuyogerako emirundi mingi.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Ku lubereberye Katonda yatonda eggulu n’ensi. Era ensi yali nga tefaanana, era nga terimu kintu; ekizikiza kyali ku buso bw’obuziba. N’Omwoyo wa Katonda ng’atambulira ku buso bw’amazzi. Katonda n’ayogera nti, Wabeewo omusana; ne wabaawo omusana. Katonda n’alaba omusana nga mulungi; Katonda n’agabulanula omusana n’ekizikiza. Olubereberye 1:1-4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ku ntandikwa waaliwo Ekigambo, era Ekigambo kyali wamu ne Katonda, era Ekigambo kyali Katonda. Kyo kyali ku ntandikwa wamu ne Katonda. Ebintu byonna byakolebwa ku bwo; ate nga awatali bwo tewaaliwo kintu na kimu ekyakolebwa. Mu kyo mwalimu obulamu; era obulamu bwali omusana gw'abantu. Era omusana gwaka mu kizikiza; naye ekizikiza tekitegeera. Yokaana 1:1-5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Nga tukozesa abajulizi bano babiri ab“mu kutandikwa”; Katonda, ye Ekigambo, eyatonda ebintu byonna, era yawaayo obulamu bwe, kubanga “mu Ye mwalimu obulamu,” era obulamu bwe bwali “ekitangaala” ky’abantu. “Ekitangaala” ky’omuntu eyatondebwa kye obutuukirivu bwa Mutonzi. Obutuukirivu bwa Mutonzi kye oluwuzi oluli mu matabaaza agali mu kifo ekitukuvu.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Era yaweebwa okweyambaza ekyambalo kya linena ekirungi ennyo, ekirongoofu era ekyeru: kubanga ekyambalo kya linena kye butuukirivu bw’abatukuvu. Okubikkulirwa 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Amafuta agateeka ettaala okwaka gakiikirira omulimu gw’Omwoyo Omutukuvu mu bulamu bw’omukkiriza. Ku lubereberye ensi yali mu kizikiza era nga tewaali musana. Awo Yesu n’awaayo obulamu bwe, obulamu obwali mu ye, abantu balyoke babe n’omusana.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Era bonna abatuula ku nsi banaamusinza, abo amannya gaabwe tegawandiikiddwa mu kitabo ky’obulamu eky’Omwana gw’Endiga eyattibwa okuva ku ntandikwa y’ensi. Okubikkulirwa 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Bwe Yesu yalonda okubeera ssaddaaka ku lwa bantu bonna, yawaayo obulamu bwe abantu balyoke bafune omusana. Nga bwe kiri mu misoko gino ebiri, buli lwe omusana guleetebwa, guleeta ebika bibiri by’abasinza, nga biragibwa mu musana n’ekizikiza: abaana b’emisana oba abaana b’ekiro.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Naye mmwe, ab’oluganda, temuli mu kizikiza, olunaku olwo lubakwate ng’omubbi. Mmwe mwenna muli baana b’omusana, era baana b’olunaku: tetuli b’ekiro, newaakubadde b’ekizikiza. 1 Abatesalonika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Bwe tutegeera enkolagana ey’oku kumpi era ey’obutaggwaawo Omwoyo Omutukuvu gy’alina n’abaana b’olunaku, tusobola okumanya lwaki ebifaananyi by’abaana ba Katonda n’ebya Omwoyo Omutukuvu bikwatagana nnyo. Mu kitundu eky’enkomerero eky’Okubikkulirwa, tulaba Yesu nga Alpha ne Omega; tulaba Kitaffe okuyita mu kukozesa “olunyiriri ku lunyiriri,” era Omwoyo Omutukuvu ng’awa okweeyanjuluza okwakasembayo mu kifaananyi ku ye yennyini, kubanga abantu abatukuvu ab’edda baayogeranga nga batwalibwa Omwoyo Omutukuvu. Ekigambo kye ekyasooka, nga bwe kiri mu Olubereberye, kimulaga ng’atambulira ku mazzi oba ng’akola ku bantu, ate okwekyogerako kwe okwasembayo kuli bwe guno.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Era Omwoyo n’omugole bagamba nti, Jjangu. Era oyo awulira agambe nti, Jjangu. Era oyo alina ennyonta ajje. N’oyo yenna ayagala, atwale amazzi ag’obulamu bwereere. Okubikkulirwa 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Okuva ku ntandikwa okutuuka ku nkomerero, Omwoyo Omutukuvu ategeerekebwa ng’akwatagana n’ekika ky’abantu, kubanga abaana b’olunaku bakiikirira omugatte gw’ObwaKatonda n’obuntu. Pawulo, nga ne Isaaya bwe bagamba, alaga nti abantu bali ng’ensuwa; era ettabaaza eziri mu Watukuvu zaalina ensuwa mwe baateekangamu oluwuzi, era amafuta ne gatuuka mu nnsuwa okugabirira ebyetaago eby’okulaga ekitangaala ekyo kye butuukirivu bwa Kristo. Ffe tuli ensuwa z’Omwoyo Omutukuvu, Omuntu owokusatu mu Obwakatonda, nga bwe yategeezebwa okuva ku ntandikwa okutuuka ku nkomerero y’Ekigambo kya Katonda, era nga kyategeezebwa bulambulukufu mu byawandiikibwa by’Omwoyo gw’Obunnabbi.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Mu bubaka bw’omulayika ow’okubiri obwatuukirizibwa ku ntandikwa y’Adiventizimu era ne ku nkomerero, mulimu obubaka bubiri obw’awukana: obumu eri ekkanisa n’obulala eri ensi.

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