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# Laodicea - Number Four

Laodicea - Ennamba Ennya

Overlapping Histories

Ebyafaayo ebiyingiraganamu

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Ensonga gye nnalaga, gye Stephen Haskell waakiri teyakiraba, newaakubadde yagikwatiriza olw’okutegeera kwe ku mazima agakimanyisa mu lwatu, ye nti mu byafaayo eby’enkomerero bya Isirayiri ey’edda, mu kiseera kimu osanga entandikwa ya Isirayiri ya kaakano ng’ebyafaayo byombi byeggatta mu kiseera kye kimu. Kristo bwe yali akakasa endagaano n’abangi okumala wiiki emu (ennaku 2,520), Isirayiri ey’edda yali eri mu mbeera ya Laodikiya, nga eri kumpi n’okusuulibwa mu kamwa ka Mukama. Mu kiseera kimu Isirayiri ya kaakano yali eri mu mbeera ya Efeso. Laodikiya ey’Isirayiri ey’edda yali esaasanyizibwa era Efeso ey’Isirayiri ya kaakano yali ekung’anizibwa mu byafaayo ebyo bimu ddala.

And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.

Era "yee" bw'oba weebuuziza, mmanyi nti sabbiiti gye Kristo yakakasa endagaano mu kutuukiriza Danyeri essuula ey'omwenda, eyatandikira mu kubatizibwa kwe ne ggwa ku kumutira Suteefano amayinja, te yali nnaku 2520 za ddala, naye mu ngeri ey'obunnabbi yali bwe butyo ddala, kubanga mu buwandiike bw'obunnabbi omwaka gubala nga nnaku 360. Ennaku 360 nga oziyiza emirundi musanvu ziba nnaku 2520, era "waakati ddala" wa eyo sabbiiti ey'obunnabbi ye musaalaba. Mu ngeri ey'obunnabbi Kristo yateeka omusaalaba waakati ddala mu kiseera ky'obunnabbi eky'ennaku 2520, bityo n'alaga nti "emirundi musanvu" gya Levitiko 26 gikusimbiddwa era ginywezeddwa omusaalaba gwa Kristo. Si kisangattuka nti, nga Sister White bw'ayigiriza, chaati zombi ezimanyiddwa ng'emmeeza entukuvu za Habakkuk — eya 1843 n'eya 1850 — zirina obunnabbi bw'emyaka 2520 mu katikati ddala ku kaati, era chaati zombi zirina omusaalaba waakati ddala mu kifaananyi ekyo.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Baibuli erimu emisingi gyonna abantu gye beetaaga okutegeera balyoke bategekebwe oba ku bulamu buno oba ku bulamu obujja. Era emisingi gino gisobola okutegeerwa buli omu. Tewali muntu alina omwoyo ogusiima enjigiriza yaayo ayinza okusoma akatundu kamo ka Baibuli nga t’aggyaamu kirowoozo ekimu ekigasa. Naye enjigiriza ey’omuwendo ennyo eya Baibuli tefunika mu kuyiga kwa kaseera kaseera oba mu kusoma okutali kugattika. Enteekateeka yaayo ennene ey’amazima teyawandiikibwa mu ngeri ey’okutegerekwa mangu eri omusomi omwangu oba ataliiko kwekenneenya. Ebintu byayo bingi eby’omuwendo biri wansi nnyo, era biyinzika okufunibwa bokka mu kunoonya okw’amaanyi n’omu kaweefube ogutayimirira. Amazima agazza wamu ekitundu kyonna ekinene galina okunoonyezebwa ne gakuŋŋaanyizibwa, ‘wano katono, ne wali katono.’ Isaaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> Bwe bunoonyerezebwako era ne bikuŋŋaanyizibwa wamu mu ngeri eno, binaasangibwa nga bikwatagana bulungi ddala buli kimu n’ekirala. Buli Njiri eyongerako era ejjuza ezirara; buli bunabbi bunnyonnyola obulala; buli mazima likulaakulanya mazima mulala. Ebifaananyi eby’enteekateeka y’Abayudaaya bifuulibwa byerereeravu mu Njiri. Mu Kigambo kya Katonda, buli mulamwa gulina ekifo kyagwo, buli kikakasa kirina kye kikwatako. Era entongole yonna, mu nteekateeka yaayo n’okutuukirizibwa, ewa obujulizi eri Omuyiiya waayo. Entongole ng’eyo tewali magezi gasobola okugitekateeka oba okugikola okujjako ag’Ataliko nsalo. Obuyigirize, 123.

Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.

Wamu n’ensonga nti buli kamu ku amakanisa ago musanvu kaddamu mu byafaayo by’Abamillerite era ne mu byafaayo byaffe, waliwo endala ensonga ey’amaanyi eyakkirizibwa mu Adiventisimu eyasooka. Ensonga eyo eraga nti emirundi gy’obunnabbi egy’ebyafaayo bimu, 'internal' ne 'external', gikozesebwa Omwoyo Omutukuvu okutegeeza amazima. Miller yakitegeera era n’akiyigiriza mu butereevu. Yayigiriza bulungi nti emisiba musanvu egy’Okubikkulirwa giyimirira ebyafaayo ebifaanagana n’eby’amakanisa, naye mu kufaananyiriza okwo, emisiba giyimirira amazima ag’ebweru ate amakanisa gayimirira amazima ag’omunda ag’ebyafaayo bimu. Uriah Smith naye ayogera ku nsonga eno era akozezza ebigambo 'internal' ne 'external', nga bwe ndaba, engeri esinga obulungi okulaga emirundi ebbiri egifaanagana.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Ebisiba bituleetebwa mu maaso mu ssuula eya 4, eya 5, n’eya 6 ez’Okubikkulirwa. Embeera eziragibwa wansi w’ebisiba bino zileetebwa mu maaso mu Okubikkulirwa essuula ey’omukaaga, n’olunyiriri olusooka olw’essuula ey’omunaana. Kitegeerekeka nti bino bikwata ku bintu ekkanisa by’ekwataganako okuva ku ntandikwa y’ekiseera kino okutuuka ku kujja kwa Kristo.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Nga amakkanisa musanvu galaga ebyafaayo eby’omunda by’ekkanisa, ebisiba musanvu bireeta mu maaso ebintu ebikulu ebyabaddewo mu byafaayo by’ekkanisa eby’ebweru." Uriah Smith, The Biblical Institute, 253.

We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.

Kaakano tugenda okutandika okwekenneenya amakkanisa omusanvu. Kikulu okutegeera nti amakkanisa abiri agasooka, era ate n’amakkanisa ag’okusatu n’ag’okuna, galina enkolagana eya 'ekireetera n’ekivuddeko' eyetaagisa nti bitunuulirwe wamu. Smyrna ye ekkanisa eimirira abo ababonyaabonyezebwa Roma, ate Efeso ye ekkanisa eyatwala enjiri mu nsi yonna.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> Mu Antiokiya mwe abayigirizwa baasooka okuyitibwa Abakkristo. Erinnya eryo lyabaweebwa kubanga Kristo ye yali ensonga enkulu mu kubuulira kwabwe, mu kuyigiriza kwabwe, ne mu mmboozi zaabwe. Bulijjo baali baddamu okwogerako ku bintu ebyaliwo mu nnaku z’obuweereza bwe ku nsi, mu kiseera we abayigirizwa be baafunanga omukisa og’okubeerangako naye ye kennyini. Nga tebakoowa, baayogerangako nnyo ku kuyigiriza kwe n’ebyamagero bye eby’okuwonya. Nga emimwa gibanyegenya n’amaaso gajjudde enziga, baayogeranga ku obuyinike bwe mu nnimiro, okumulyamu olukwe, okumuleeta mu musango, n’okumutta, n’obugumiikiriza n’obuwombeefu bwe yagumirizamu obunyoomo n’ettulugunya ebyamuteekebwako abalabe be, n’okusasira ng’okwa Katonda kwe yasabiranga abo abaamubonyaabonya. Okuzuukira kwe n’okulinnyuka kwe mu ggulu, n’omulimu gwe mu ggulu ng’omutabaganya w’omuntu agudde mu kibi, by’ensonga ze baasanyukiranga nnyo okwogerako. Era kyava kibeera kituufu nti abapagani baabayita Abakkristo, kubanga baabuuliranga Kristo era ne basaba eri Katonda okuyita mu Ye.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> Ye Katonda y’abawa erinnya erya Omukristaayo. Lino lye erinnya ery’obwakabaka, eriwebwa abo bonna abegatta ku Kristo. Ku linnya lino Yakobo yawandiika oluvannyuma nti, “Abagagga tebabanyigiriza, ne babasikiza mu mbuga z’okusala emisango? Tebavuma erinnya ery’ekitiibwa mwe muyitibwa?” Yakobo 2:6, 7. Era Peetero yalangirira nti, “Omuntu yenna bw’abonaabona ng’Omukristaayo, takyeswale; naye agulumize Katonda olw’ensonga eno.” “Bwe muvumibwa olw’erinnya lya Kristo, musanyufu; kubanga Omwoyo ogw’ekitiibwa era ogwa Katonda gutudde ku mmwe.” 1 Peetero 4:16, 14. Ebikolwa by’Abatume, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Ekkanisa eya Efeso yayimirira ekkanisa ey’olubereberye eyabeeranga mu “butukuvu mu Kristo Yesu,” ekyo kye “kivuddeko” ekireetanga “ekivaamu” bulijjo.

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> Weewaawo, era bonna abagala okubeera mu bulamu obutukuvu mu Kristo Yesu banaagobebwa. 2 Timoseewo 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Obutukuvu bw’ekkanisa eya Efeso bwe bwaleeta okutulugunyizibwa okwolesebwa mu ekkanisa eya Sumuna. Ekkanisa ezombi ziyimirira enkolagana wakati w’ekivaako n’ekivuddemu, era ekivuddemu kiteekwa okusookerwako ekivaako. Okutulugunyizibwa mu kizibu ky’etteeka lya Ssande kutandikibwawo olw’okulabikira kw’ekyo Mukyala White ky’ayita ‘obutukuvu obw’edda’. Obutukuvu obwo bulagiddwa mu byafaayo eby’edda, oba ebyasooka.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> Wadde ng’okukendeera okw’okukkiriza n’obutya Katonda kusaasanye nnyo, mu makanisa gano waliwo abagoberera Kristo ab’amazima. Nga tannatuuka ekiseera eky’enkomerero eky’okusalira Katonda ensi omusango, waakubeerawo mu bantu ba Mukama okuzuukira okw’obutya Katonda okw’omu ntandikwa okutatulabikangawo bukyanga mu biro by’abatume. Katonda ajja kufukako Omwoyo we n’amandla ge ku baana be. Mu kiseera ekyo bangi bajja beeyawula okuva mu makanisa mwe okwagala kw’ensi kusikidde ekifo ky’okwagala Katonda n’Ekigambo kye. Bangi, mu basumba ne mu bantu, bajjakukkiriza n’essanyu amazima amanene ge Katonda yaleese okubuuliribwa mu kiseera kino okutegeka abantu okujja kwa Mukama okw’okubiri. Omulabe w’emmeeme ayagala okuyimiriza omulimu guno; era nga tekinnatuuka ekiseera ky’okutandikirawo okwo, ajja gezaako okukiziyiza ng’aleeta ekifaanaanyi eky’obulimba. Mu makanisa g’ayinza okuleeta wansi w’amaanyi ge ag’obulimba, ajjakulabisa ng’omukisa omw’ekitone ogwa Katonda gufukiddwa ku bo; waakuboneka ekirowoozebwa okuba okwegwanyiza okunene mu by’eddiini. Ebibiina bingi bijjakujaguza nti Katonda abakolera eby’amagero, so ng’omulimu ogwo gwa Mwoyo omulala. Nga yeekisa mu kifaananyi ky’eddiini, Setaani ajja kunoonya okugaziya obuyinza bwe mu nsi y’Obukristaayo. Olutalo Olukulu, 464.

The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”

Enduulu ey’ettunda ly’ekiro ey‘ebiseera eby’enkomerero’ ye kuzuukirwa kw‘‘obutukuvu obw’asooka’ okulondeddwa mu kitundu ky’ebyawandiikibwa. Kye kuzuukirwa okw’abeerawo mu muvumenti, so ssi mu kkanisa. Ebyafaayo Sister White by’akozesa okunnyonnyola okuzuukirwa kuno bye eby‘ebiseera by’abatume,’ eby’okiikirirwa ekkanisa y’Efeso. Okuzuukirwa okwo kujja kuleeta ‘okubonyaabonyezebwa.’

> “Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.

> Abangi bajja okusibibwa mu kkomera, abangi bajja kudduka okulokola obulamu bwabwe nga bava mu bibuga ebikulu n’ebitono, era abangi bajja kufiira olw’erinnya lya Kristo nga bayimiridde mu kulwanirira amazima. Obubaka Obulondeddwa, ekitabo eky’okusatu, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

“Obulamu bwa Kristo ku nsi” obuli mu kitundu ekiddako bukiikirira entandikwa y’ekkanisa y’e Efeso, naye era bukola nga kifaananyi ky’ebyafaayo by’Obwadiventisi obwa Lawodikiya ku nkomerero y’ensi.

> “‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.

> "'Okusala omusango kuzziddwa emabega, era obwenkanya buyimiridde wala; kubanga amazima gagudde mu nguudo, n'obutuukirivu tebusobola okuyingira. Weewaawo, amazima gagwawo; era oyo avudde mu bubi yeefuula omunyagibwa.' Isaaya 59:14, 15. Kino kyatuukirizibwa mu bulamu bwa Kristo ku nsi. Yali mwesigwa eri ebiragiro bya Katonda, n'asazaamu ennono z'abantu n'obulagirizi bwabwe ebyali bitumbuddwa ne biteekebwa mu kifo ky'ebiragiro bya Katonda. Olw'ekyo n'akyayibwa era n'ayigganyizibwa. Ebyafaayo bino biddamu." Christ's Object Lessons, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Obumanyirivu obulagirwamu Ephesus bubeerawo mu kiseera kye kimu n’obumanyirivu bwa Laodicea. Abayudaaya abayomba baali Ab’eLaodicea ab’Isirayiri ey’edda, ate Kristo n’abayigirizwa be baali Ab’eEphesus ab’Isirayiri ya leero. Yokaana Omubatiza yalangirira ekkanisa eya Ephesus, era akiikirira ekkanisa mu "ennaku ez’enkomerero" egirwanyizibwa Ab’eLaodicea abeeyita Abayudaaya, naye si bo.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> Omulimu wa Yokaana Omubatiza n’omulimu gw’abo abavaayo mu nnaku ez’oluvannyuma mu Mwoyo n’amaanyi ga Eriya okuzuukusa abantu okuva mu butafaayo bwabwe, mu bintu bingi biba bimu. Omulimu gwe kifaananyi ky’omulimu oguteekwa okukolebwa mu mulembe guno. Kristo alikomawo omulundi ogw’okubiri okusala omusango ku nsi mu butuukirivu. Abatumwa ba Katonda abaleeta obubaka obw’enkomerero obw’okulabula obugenda okuweebwa ensi, balina okuteekateeka ekkubo ery’okudda kwa Kristo omulundi ogw’okubiri, nga Yokaana bwe yateekateekera ekkubo okujja kwe okalubereberye. Mu mulimu guno ogw’okuteekateeka, ‘buli kiwonvu kiririnnulwa, buli lusozi lulikendeezebwa; ebikyamye biriteereezebwa, n’ebifo ebijeramye birifuuka olusaanu’ kubanga ebyafaayo bigenda kuddamu, era nate ‘ekitiibwa kya Mukama kirirabisibwa, n’omubiri gwonna gulikiraba awamu; kubanga akamwa ka Mukama ke kagamye.’ Southern Watchman, March 21, 1905.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Efeso ye “ensonga,” ate Simuna ye “ekivuddeko.” Amakanisa e Pegaamo n’e Tiyatira gano galaga enkwatagana ey’ensonga n’ekivuddeko. Pegaamo ye kkanisa ey’okuwaanya eyayonoona Obukristaayo nga egugatta n’okusinza ebifaananyi. Ekkanisa ey’Obukristaayo yagwa, bw’eyakkiriza nti kisoboka okusinza ebifaananyi kw’abatamanyi Katonda okubeerawo wamu munda mu yo. Kaiseri Konstantino ye akabonero k’ebyafaayo ebyo eby’okuwaanya, era omugabo gwe ogw’obunnabbi gwali okuleeta okuwuguka kw’Obukristaayo obw’amazima nga tekunnabikkulirwa obwa Papa.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.

> Waleme kubeerawo muntu yenna abakyamya mu ngeri yonna; kubanga olunaku olwo terujja, wabula nga kusooka kubaawo okugwa mu ddini, era n’omusajja w’ekibi alabisibwa, omwana w’okuzikirira; alwanyisa era yeegulumiza okusinga buli ekiyitibwa Katonda oba ekisinzibwa; okutuusa n’atuula nga Katonda mu yeekaalu ya Katonda, yeeraga nti ye Katonda. Temujjukira nti bwe nnali nga nkyaali nammwe, nabagamba ebyo? Era kaakano mumanyi ekimuzuiza, alyoke alabisibwe mu biseera bye. Kubanga ekyama eky’obujeemu kikola dda; naye oyo aziyiza kaakano, aliziyiza okutuusa lw’anaggibwawo mu kkubo. Olwo omubi oyo alirabisibwa, gwe Mukama alizikiriza n’omwoyo oguva mu kamwa ke, era alimalawo n’okumasamasa okw’okujja kwe. 2 Ab’eTesalonika 2:3-8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Ekkanisa eri e Pergamo ye "ensonga eyavuddeko," ate Tiyatira ye "ekivuddeko." Nnabbi Danieri emirundi mingi alaga ebyafaayo eby’obupagani nga bisikizibwa obupapaali, era okugwa mu bujeemu okwasooka okuteekebwawo obupapaali Paulo kwe yalaga kyogerwako mu Danieri ekkumi n’emu.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.

> Kubanga amato ga Kitimu galijja okumulwanyisa; n’olwekyo alikuwala, aliddayo, era alisunguwalira endagaano entukuvu; bw’atyo bw’alikola; era aliddayo, alikolaganira wamu n’abo abava ku ndagaano entukuvu. Era amaggye galimuyimirirako, ne bagyonoona awatukuvu aw’obuyinza, ne baggyawo ekiweebwayo ekya bulijjo, ne bateeka ekibi ekizikiriza. Danyeri 11:30-31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Ekkanisa ey’entakasuka eyava mu mazima nga obuyinza bwa Papa tebunnalabika mu byafaayo, Daniyeri agiraga ng’“abo abava mu ndagaano entukuvu.” Bwe baava mu ndagaano, olwo Obwapaapa, Daniyeri bw’abukiikirira ng’“ekivve ekizikiriza,” ne buteekebwa ku ntebe y’obufuzi ey’ensi. Sister White alambulula ennyiriri mukaaga ezisembayo ez’omu Daniyeri essuula ey’ekkumi n’emu, bw’agamba nti, “obunnabbi obuli mu essuula ey’ekkumi n’emu eya Daniyeri buli kumpi okutuukirira ddala.” Ennyiriri mukaaga ezisembayo ze z’okutuukirizibwa okw’enkomerero kw’essuula 11 eya Daniyeri, era ayigiriza nti ebyafaayo ebikiikirirwa mu nnyiriri ezo ez’enkomerero byalabirwamu mu kifaananyi mu Daniyeri 11:30-36, ebiraga “ekireetawo n’ekyavaamu” mu byafaayo, nga bikiikirirwa Pergamos ne Thyatira.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> Tetulina budde bwa kumalawo bwereere. Ebiseera eby'obuzibu biri mu maaso gaffe. Ensi ezzunguziddwa omwoyo gw'entalo. Mu bbanga ttono, embeera ez'obuzibu ezayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obw'omu mutwe ogw'ekkumi n'emu ogwa Danyeri busembye okutuuka ku kutuukirizibwa kwabwo okutuukirira ddala. Ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kw'obunnabbi buno bijja kuddamu okubaawo.

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> Mu lunyiriri olw’amakumi asatu wogerwako obuyinza nti ‘ennyiriri 30 okutuuka ku 36 byateekeddwa mu bigambo byennyini.’

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> "Ebintu ebifaanagana n'ebyo ebyalondoolwa mu bigambo bino bijja kubeerawo." Manuscript Releases, ennamba 13, 394.

The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.

Enkolagana y’ekyavaako n’ekivuddeko eya Pergamos ne Thyatira, wamu n’enkolagana y’ekyavaako n’ekivuddeko eya Ephesus ne Smyrna, ejja kuddamu mu “nnaku ez’enkomerero.” Abaprotesitanti ba United States y’Amerika banaateeseganya n’obusinzibw’ebifaananyi, nga bwe bukiikirirwa mu Pergamos (akabonero akanene ddala ak’obusinzibw’ebifaananyi kwe kusinza enjuba), era bwe banaava mu mazima ekkubo linaategekebwa ku ‘musajja w’ekibi’, alyoke alabisibwe nate mu ngeri y’obunnabbi. Mu kiseera kye kimu, nga okuvanga mu mazima n’okuteeka obwapapa ku nnamulondo biddibwamu, Katonda ajja kuba ng’ayimusiza ekkanisa efaananyizibwa Ephesus okutwala obubaka bwa Danyeri n’Okubikkulirwa eri ensi yonna, era n’okutulugunyizibwa okukiikirizibwa Smyrna kujja kuddamu.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Ndiyogera ku makkanisa asatu agasembayo nga tumaze okutunuulira amazima nti ebisiba ennya ebyasooka eby’Okubikkulirwa biri olunyiriri lw’amazima olw’ebweru olutambula mu lusegere n’olunyiriri lw’amazima olw’omunda oluyimiririrwa amakkanisa ennya agasooka. Nga bwe kyategeezeddwa dda, Uriah Smith abitegeeza bw’ati:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Nga amakkanisa musanvu galaga ebyafaayo eby’omunda by’ekkanisa, ebisiba musanvu bireeta mu maaso ebintu ebikulu ebyabaddewo mu byafaayo by’ekkanisa eby’ebweru." Uriah Smith, The Biblical Institute, 253.

We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.

Tulaze nti amakanisa ennya agasooka gakyimirira obukwataganya bubiri obwa ‘ensonga n’ekivamubyo’ agaddamu mu ‘nnaku ez’enkomerero.’ Okusinziira ku batandisi b’Adiventizimu, naye okusinga ddala ku buyinza bw’Ekigambo kya Katonda, ebyafaayo eby’omunda ebyo ennya eby’ekkanisa biteekwa okuba n’ebyafaayo eby’ebweru ebifaanagana, ebyakiikirizibwa obubonero ennya ebisooka. Obubonero olwasooka n’olw’okubiri buzzaamu ebiranga bimu ebya Ephesus ne Smyrna, naye bukozesa embalaasi enjeru oku kiikirira omulimu ogw’okutwala Obukristayo mu nsi yonna. Kino kikiikirira omulimu ogw’ebweru ogw’ekkanisa, era obubonero olw’okubiri lukiikirira okuyiwa omusaayi kungi okw’e Smyrna nga lukozesa embalaasi emmyufu.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.

> Ne ndaba Omwana gw’endiga bwe yaggulawo ekimu ku ebisiba, ne mpulira, ng’eddoboozi ly’enkuba nga ebwatuka, ekimu ku biramu ebina nga kigamba nti, Jjangu olabe. Ne ndaba, laba, embalaasi enjeru: n’oyo eyali atudde ku yo nga alina omutego gw’okusindika emisale; era engule ne bamuwa: n’avaayo ng’awangula, era ng’agenda okuwanguza. Awo bwe yaggulawo ekisiba ekyokubiri, ne mpulira ekiramu ekyokubiri nga kigamba nti, Jjangu olabe. Ne muvaayo embalaasi endala emmyuufu: era amaanyi ne bamuwa oyo eyali atudde ku yo okuggya emirembe mu nsi, era batte omu ku munne: era ne bamuwa ekitala ekinene. Okubikkulirwa 6:1-4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

Zekaliya alimu ebyawandiikibwa ebimu ebiraga butereevu embalaasi ennya eziragibwa mu bisiba ebina ebyasooka mu kitabo ky’Okubikkulirwa. Mu kimu ku ebyo, mu omutwe ogw’ekkumi, Zekaliya alaga nti enkuba ey’oluvannyuma bw’etonnya, “ekisibo kya Yuda,” kye “ennyumba” ya Katonda, kijja kufuulibwa “embalaasi ye ennungi mu lutalo.”

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> Musabe Mukama enkuba mu biro by’enkuba ey’oluvannyuma; era Mukama alireeta ebire ebimurikira, abawa enkuba ennyingi, okutuuka ku buli muddo mu ttale. Kubanga ebifaananyi byayogedde obusa, n’abalaguzi balabye obulimba, era boogedde ebirooto eby’obulimba; bazzaamu amaanyi busa: noolwekyo ne batambula ng’ekisibo, ne bakubaganyizibwa kubanga tewaali musumba. Obusungu bwange bwaka ku basumba, era ne nbonereza embuzi: kubanga Mukama ow’Eggye alabye ku kisibo kye, ennyumba ya Yuda, era abakoze babe ng’embalaasi ye ennungi mu lutalo. Zekaliya 10:1-3.

Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.

Ellen White ategeeza emirundi mingi nti okufukibwa kwa Mwoyo Omutukuvu ku Pentekooti kuyimirira ng'ekifaananyi ky'emvula ey'oluvannyuma etonnya kati. Omulimu ogwakolebwa eri ensi ku Pentekooti guyimiririzibwa Ekanisa y’e Ephesus, era Ephesus evuddeko obubonyaabonyezebwa obuyimiririzibwa Smyrna, kye John ayimiririza ng’embalaasi emmyufu ey’akawundo ak’okubiri. Obuwundo obubiri obusooka bugendera wamu n’amakanisa abiri agasooka, era bulaga ‘ennaku ez’enkomerero’, mu kiseera emvula ey’oluvannyuma bwe eba nga efukibwa.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Omwoyo ogw’Obunnabbi era gulondawo byombi enkomerero y’ekisiba eky’okusatu n’entandikwa y’ekisiba eky’okuna, bityo ne gugatta ebyo wamu (ensonga n’ekivuddeko), era mu kukikola, guteeka ebyafaayo ebiragiddwa ng’ebyaliwo mu nnaku ze era ne mu ‘nnaku ez’enkomerero’.

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> Leero tulaba omwoyo ogumu ogwo ogw’eragibwa mu Okubikkulirwa 6:6-8. Ebyafaayo bijja kuddamu. Ebyaliwo bijja kuddamu okubaawo nate. Manuscript Releases, Voliyumu 9, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

Mu byafaayo by'obulamu bwa Sister White, (ebyawandiikibwa mu 1898) omwoyo gw'okukkiriziganya ogutegekera ekkubo obwa Papa okuddamu okutuuzibwa ku nnamulondo gwali gulamu bulungi dda, kubanga okukyama kw'ObuProtestanti okwava mu kugaana obubaka bw'omalayika ogusooka mu ntandikwa y'omwaka gwa 1844, kwali kwatandika dda (mu 1863) okweyingirira ku nnyanga y'Obuddiventisiti obw'Abaprotestanti.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Okugonjoola kwa Pergamo kulagiddwa ng’‘ebipimisa bibiri’ mu kisiba eky’okusatu. Ebipimisa bibiri biraga ekipimo eky’obulimba. Ekisiba eky’okusatu kireeta ekisiba eky’okuna, ekiragibwa ng’‘embalaasi empafu’ ey’‘okufa,’ kino ne kiraga okuttibwa kwa bukadde obungi okwakoleddwa obufuzi bwa Paapa mu mulembe gw’ekizikiza. ‘Kuzimu’ kye kigoberera embalaasi empafu ey’obufuzi bwa Paapa. Ebyafaayo by’ekisiba eky’okusatu n’eby’eky’okuna bifaanagana n’ebyafaayo by’amakkanisa ga Pergamo ne Tuwatira. Okugonjoola kwa Konstantino kwali mulimu ogweyongera buwendewende; n’olwekyo, omwoyo gw’okugonjoola gwali gukola dda mu byafaayo by’obuntu bya Mukyala White, nga bwe gwaliwo mu mirembe gya Pawulo lwe yagamba nti ‘ekyama ky’obujeemu kikola dda.’ Okuwuguka okw’okusooka okutikkulwa kwa Paapa kuba ebyafaayo ebyeyongera bulijjo, era ‘ebyafaayo bigenda okuddamu. Ebibaddewo bijja kuddamu.’

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> Ne mpulira eddoboozi mu makkati g’ebisolo ebina nga ligamba nti, Ekikero ky’engaano ku dinari emu, n’ebikero bisatu bya sayiri ku dinari emu; era olabe nti towonona amafuta n’envinyo. Era bwe yaggulawo ekifunga eky’okuna, ne mpulira eddoboozi ly’ekisolo eky’okuna nga ligamba nti, Jjangu olabe. Ne ntunula, laba, embalaasi eya kijivu; n’erinnya ly’eyali atuddeko lyali Okufa, n’Emagombe ne gamugoberera. Era obuyinza ne buweebwa eri bo ku kitundu eky’okuna eky’ensi, okutta n’ekitala, n’enjala, n’okufa, n’ebisolo by’ensi. Okubikkulirwa 6:6-8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

James White yalaga ekirala eky’obunnabbi ekitali kya bulijjo mu makkanisa musanvu n’ebisiba musanvu. Alaga enjawulo ey’ekigendererwa wakati w’amakkanisa ana agaasooka n’amakkanisa asatu agasembayo, era nate, ekintu kye kimu kirabika mu bisiba bina ebyasooka n’ebisiba bisatu ebyasembayo.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> Kati tumaze okugoberera amakkanisa, ebisiba, n’ensolo, oba ebiramu, okutuusa we bisobola okufaananako nga biraga ebiseera bimu. Ebisiba biri musanvu mu muwendo; ebiramu bina byokka. Era kirungi wano okutegeera nti mu kuggulawo ekisiba ekisooka, eky’okubiri, eky’okusatu n’eky’okuna, ekiramu ekisooka, eky’okubiri, eky’okusatu n’eky’okuna biwulirwa nga bigamba, ‘Jjangu olabe;’ naye bwe baggulawo ebisiba eby’okutaano, eby’omukaaga n’eby’omusanvu, tewali ddoboozi ng’eryo liwulirwa. Ate era n’amakkanisa asatu agasembayo, n’ebisiba bisatu ebyasembayo, tebikwatagana mu kulaga ebiseera bimu ng’amakkanisa ennya agasooka n’ebisiba ennya ebisooka bwe bikola. Naye, nga bwe twalaze, amakkanisa, ebisiba n’ebiramu bikwatagana, mu kulaga ebiseera bimu okumala ebbanga eriri kumpi emyaka 1800, okutuusa lwe tufika ku kisukka katono ku kitundu ky’ekyasa eky’ensangi zino. James White, Review and Herald, Febwali 12, 1857.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

James White teyateekamu nsonga nti engeri eyo y’emu erimu ne mu makondeere, naye eriyo. Amaakondeere agasooka ennya gali makondeere, naye amakondeere asatu agasembayo ge bitalo bisatu. Amaakondeere agasooka ennya galaga okusala omusango kwa Katonda eri Loma ey’obupagani olw’etteeka lya Ssande erya Constantine mu mwaka gwa 321, ate ebitalo bisatu eby’amakondeere biraga Obusiraamu. Ebitalo eby’amakondeere ebibiri ebyasooka byali okusala omusango ku Loma ey’Abapapa olw’etteeka lya Ssande lye yassa mu nkola mu mwaka gwa 538, ate ekitalo eky’amakondeere ekya ssatu kya ku nsonga y’obuzibu bw’etteeka lya Ssande obugenda okujja mu biseera ebiri kumpi nnyo.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Joseph Bates akozesa okutegeera kw’abasooka ku makanisa asatu agasembayo ng’akabonero kamu okunnyonnyola amakanisa asatu ag’omu bbanga lya ba Millerite. Okussaamu amaanyi kwonna mu kitundu kino kwateekebwa Bates.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> 'Mu nsi yonna, bw'ayogera Mukama; EBITUNDU BIBIRI ebiri omwo bijja okusalibwamu ne bifa; naye EKITUNDU EKISATU kijja kusigala omwo. Katonda agamba nti aliyisa EKITUNDU EKISATU mu muliro, era alibanongoosa. Balimukoowoola, naye alibawulira. Aligamba nti 'BANO BE BANTU BANGE'; nabo baligamba 'MUKAMA YE KATONDA WANGE.' Ekitundu ekyasooka, SARDIS, ekkanisa ey'erinnya lyokka oba Babylon. Ekitundu eky'okubiri, Laodicea, Ab'Adventist ab'erinnya lyokka. Ekitundu eky'okusatu, Philadelphia, ekkanisa ya Katonda ey'amazima yokka eri ku nsi, kubanga balitwalibwa mu kibuga kya Katonda. Revelation 3:12; Hebrews 12:22-24. Mu linnya lya Yesu, mbakuutira nate mudduke okuva eri Ab'e Laodicea, nga bwe mudduka okuva e Sodom ne Gomorrah. Enjigiriza zaabwe za bulimba era ezikobya; era zitwala mu kuzikirira ddala. Okufa! OKUFA!!* OKUFA OKW'OBUTAGGWAWO!!! kubagoberera. Mujjukire mukazi wa Loti.' Joseph Bates, Review and Herald, Voliyumu 1, Novemba 1850.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

Mu byafaayo bya ba Millerite, Sardis ye ekkanisa eyalina erinnya nga bagamba nti eri mulamu, naye yali mufu.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Era omuwandiikire malayika w’ekkanisa eri mu Saadiisi nti: Bino by’ayogera oyo alina emyoyo omusanvu egya Katonda n’emmunyeenye musanvu; mmanyi ebikolwa byo, olina erinnya nga oli mulamu, naye ofudde. Okubikkulirwa 3:1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Abantu ba Katonda bulijjo babeera n’erinnya. Erinnya mu byafaayo okuva ku Efeso okutuuka e Perugamo lyali Omukristaayo. Erinnya mu mulembe gw’okufuga kwa Papa lyali ekkanisa mu ddungu. Okuva lwe yavaayo Enyenye ey’Okumakya, John Wycliffe, erinnya lyali Omuprotestanti. Mu kiseera ky’enkomerero mu 1798, Abaprotestanti baali batandise dda okuddayo mu kwetaba n’Ekkanisa ya Katolika ey’e Roma. Kyonna ekyali kyetaagibwa mu kiseera ekyo kyali ekigezo ekiraga nti, newaakubadde erinnya lye baali beeyita, tebakyali ekkanisa eyalondebwa. Mu ntandikwa y’omwaka gwa 1844, baatuuka ku kigezo ekyalaga nti tebakyali ekkanisa eyatwala erinnya ly’endagaano lya Kristo. Ebyafaayo bya Eriya biwa obujulizi obw’okubiri obunnyonnyofu ennyo ku kino. Bwe baalagaza enkula yaabwe entuufu, kyabadde kizibu mu kusooka eri Abamillerite okumanya nti Abaprotestanti baali balaze nti bafuuse bawala ba Babulooni. Naye oluvannyuma Abamillerite baakikola ddala ne batandika okuyita emmeeme okuva mu makkanisa ago agagudde, mu kutuukiriza obubaka bw’omalayika ow’okubiri. Oluvannyuma ne wabaawo omutendera gw’okugezebwa ogw’aleetera Abamillerite okulaga enkula yaabwe bennyini. Baali b’e Firadelfiya oba b’e Lawodikiya?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Abafiradefiya baagoberera Kristo ne bayingira naye mu Ekifo Ekitukuvu Ennyo, ate abo ku ba Millerite abagaana okukikola ne balaga omwoyo gwa Laodikya. Noolwekyo, tusanga ensonga z’amagezi ezisimbako okulambulula kwa Bates nti amakanisa asatu gano gaali ag’ekiseera kye kimu mu byafaayo bimu. Ebyafaayo ebyo byatuukirizibwa mu ntegeka y’obunnabbi ey’olugero lw’abawala ab’ekiweera ekkumi, nga okutegeeza okwava mu Mwoyo kutubuulira nti olugero luno lwatuukirizibwa era lujja n’okutuukirizibwa mu buli nnukuta.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Amakanisa asatu agasembayo gakiimira abo abali ebweru w’ekibiina kya Millerite nga Sardis, ate abo abali mu kibiina kino bakiimira oba Philadelphia oba Laodicea. Amakanisa ago asatu galondoolwa mu kitabo ky’Okubikkulirwa essuula essatu, ate amakanisa ennya agasooka gali mu essuula ebbiri. Noolwekyo, bwe Sister White ayogera ku byafaayo eby’omu essuula essatu ery’Okubikkulirwa, aba alondoola amakanisa gimu gimu gennyini Joseph Bates yamaze okulondoola.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> "Ayi, okulondoola okwo bwe kuli! Bangi nnyo abali mu mbeera eno ey’entiisa. Nsaba nnyo abasumba bonna okwekenneenya n’obunyiikivu essuula ey’okusatu ey’Okubikkulirwa, kubanga mu yo mulagiddwa embeera y’ebintu ebiriwo mu nnaku ez’oluvannyuma. Mwekenneenye mwegendereza buli olunyiriri mu ssuula eno, kubanga okuyitira mu bigambo bino Yesu abakwogerako." Manuscript Releases, ekitundu 18, omuko 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Amakanisa agatatu ag’ekiseera ekyo mu byafaayo by’abagoberezi ba Miller gaddamu okubaawo ku nkomerero y’obu-Adiventisiti. Joseph Bates yali alondoola n’okulambulula engeri ebyakolanga mu kiseera ky’abagoberezi ba Miller, era yalonza Saadi ng’abawala ba Babulooni, aba be baali abagendereddwamu obubaka bwa malayika ow’okubiri. Yali ayogera ku kuwakana wakati w’ekisibo ekitono ekyagoberera Kristo mu Kifo Ekitukuvu Ennyo ku Okitobba 22, 1844 n’abo abaagaana kuva mu Kifo Ekitukuvu. Yageragezanga okuyita abo ab’e Laodikeya okuva mu kizikiza mwe baali bagudde, era mu butono ekitundu ky’obuzibe bw’amaaso bwabwe bwa Laodikeya kyava ku nsonga nti William Miller yali atutte ekifo eky’okukulembera mu kibiina kya Laodikeya. Kino kye kimu n’okuwakana okwalondoolwa mu bubaka eri ekkanisa e Firadelfiya.

> 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. Revelation 3:9.

> Laba, abo ab’ekkuŋaaniro lya Setaani, abagamba nti Bayudaaya be, so si bo, wabula balimba; laba, ndibaleeta bajje ne bavuunamire mu maaso g’ebigere byo, era bamanye nti nkukwagadde. Okubikkulirwa 3:9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Ekizibu eky’eddiini buli kiseera kireeta ebika bibiri by’abasinza, nga bwe kyakikola mu Kusoberwa Okukulu. Obuvunaanyizibwa bw’ObuProtestanti bwabadde bumaze okuggyibwa ku Saadi, kubanga baali baddayo e Loma ne bafuuka mu ngeri entongole muwala wa Loma. Obuvunaanyizibwa obwo ne bubeerwa Adiventisimu ey’Abamillerite, naye oluvannyuma lw’akatono okukemebwa ne kuzaalawo ebika bibiri ebigamba nti be ekisibo ekitono. Ekisibo ekituufu n’ekisibo ekikyamu. Bates yakiikirira ekisibo ekitono ekyagoberera Kristo okuyingira mu Kifo Ekitukuvu Ennyo. Okulwanagana kwe kwali n’Ab’e Laodikeya abaagamba nti be ekisibo ekitono. Nga omuntu ow’e Firadefiya, okulwanagana kwa Bates kwali n’ekkuŋaaniro lya Setaani, ekibiina ekyeyitanga abantu ba Katonda, naye baali babulimba era tebaali Bayudaaya.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Olugero bwe lunaatuukirizibwa omulundi ogw’enkomerero mu nkomerero y’obwadiventisiti, walibeerawo abantu b’omukago abalondeddwa abaayitibwa ku bbali mu kiseera ky’enkomerero mu 1989, nga bwe kyatyo n’abakulembeze b’Abayudaaya baayitibwa ku bbali ku kuzaalibwa kwa Kristo, ekyo ekiraga ekiseera ky’enkomerero mu mbiri y’obunnabbi eyo. Bwe ebyafaayo bya Kristo byatuuka ku kuyingira kwe okw’obuwanguzi e Yerusaalemi, emirembe gy’Okukaaba okw’omu ttumbi lw’ekiro mu kiseera ky’aba-Millerite gyalambikibwa. Okutegeezebwa okutukuvu emirundi mingi kugatta akabonero akalagira ekkubo ak’omusalaba n’Okumenyeka kw’Essuubi okunene kw’omwaka gwa 1844. Yuda ayimirira Abalaodikiya mu mirembe gya Kristo, ate abatume baali Abaafiladefiya. Okumala emyaka esatu n’ekitundu oluvannyuma lw’omusalaba, Abaafiladefiya, abayimiririddwa Bates, baagezaako okuyita Abalaodikiya okubava mu kkanisa eyagudde eyayimiririrwa omuyigirizwa Yuda Isikariyoti.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

Mu 1989, abantu abaalondedwa mu ndagaano abaaliwo edda baagaana omusana ogwaggulwamu, ne bayitibwako. Bwe yatuuka ennakuwavu eyasooka eya Julaayi 18, 2020, enteekateeka y’okukemebwa yatandika mu abo abaasookanga okulabika nga bali mu kitambulira awamu ekimu. Naye ekibinja kimu kya Laodikiya, ate ekirala kya Firadefiya. Nga Yuda bwe yakola endagaano emirundi esatu ne Sanhedirini okulyamu Kristo olukwe nga tannasibibwa ku musaalaba, Ab’e Laodikiya ab’ebyafaayo oluvannyuma lwa Sebuttemba 11, 2001 bajja kubeera bagaanye emirundi esatu okwenenya. Ku tteeka lya Sande erijja mangu, kijja kulabikira ddala, nga Yuda bwe yeeyetta n’ayeesiba ku muti, nti Ab’e Laodikiya bawukana ku Ab’e Firadefiya. Mu kiseera ky’okukungula we bawawula obujeema okuva ku ngano. Tuli okusemberera mangu nnyo ekiseera ekyo ky’okukungula.

These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.

Amazima gano gakkirizibwa mu butuufu lwokka nga twetegefu okutegeera nti enkola ey’Baibuli eyokka esobola okubikkula era n’okukakasa 'amazima' ye "historicism." Enkola entuufu si preterism, si futurism, si dispensationalism, si woke-ism, era si bukugu mu by’ennimi oba mu byafaayo, newaakubadde envaanva yonna ku bingi ebikoppe eby’obulimba ebya Setaani. Waliwo ekigambo ekimanyiddwa ennyo ekitwalirwa eri omufilosofa ow’ekyasa eky’ekkumi n’omusanvu ayitibwa Jean-Jacques Rousseau, era kyogeddwamu mu ngeri nnyingi, naye omwoyo gw’erirowoozo guno: "Ensobi zirina emizi emingi, naye amazima galina omuzi gumu bwokka." 'Amazima' ye Alufa ne Omega, ali ng'omizi mu ttaka eddukulu.

> “So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.

> Era bwe kityo ne Bayibuli, ekiterekero ky’obugagga bw’ekisa kye. Ekitiibwa ky’amazima gaayo, agagulumira okutuuka mu ggulu era agakwata ku butaggwaawo, tekimanyiddwa. Eri ekibiina kinene ky’abantu, Kristo ye kennyini “nga omuzizi oguvudde mu ttaka erisuuse,” era balaba mu Ye “tewali bulungi bwonna obwabaleetera okumweyagalira.” Isaaya 53:2. Bwe Yesu yali wakati mu bantu, nga ye okubikkulirwa kwa Katonda mu bantu, abawandiisi n’Abafalisaayo ne bamugamba nti, “Oli Omusamaliya, era olina ddayimooni.” Yokaana 8:48. N’abayigirizwa be baazibwako amaaso nnyo olw’okwerowoozaako bokka kw’emitima gyabwe, ne batereera okumutegeera oyo eyali azze okubabikkulira okwagala kwa Kitaawe. Kino kye kyavaako Yesu okutambula nga yekka wakati mu bantu. Yategeerebwa ddala mu ggulu yokka. Ebirowoozo okuva ku Lusozi lw’Emikisa, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

Amazima ge tugabana kaakano galina okutegeerwa mu mbeera nti okukula kw’amazima kuba ku bweyongera mu byafaayo byonna; ate n’okusinga ekyo, okutegeera kwaffe ku mazima kulina okuteekebwa mu mbeera ya Alufa n’Omega, mu mbeera Yesu gy’alaga nga agattiriza enkomerero y’ekintu n’entandikwa yaakyo.

The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.

Ekkanisa ey’okuna ye Thyatira era ekyimirira ekiseera obwa Papa lwe bwafuga ng’obwakabaka obw’okutaano mu obunnabbi bwa Bayibuli, ekyo kye kyali ekiseera ekkanisa ey’omu ddungu mwe yali mu buwaŋŋanguse. Obutwalibwa mu buwaŋŋanguse kwa Isirayiri ow’omwoyo okumala emyaka 1260 bwe bwalabirwako mu kifaananyi eky’obutwalibwa mu buwaŋŋanguse kwa Isirayiri ennamu mu Babulooni ennamu okumala emyaka 70.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Leero Ekkanisa ya Katonda eri mu ddembe okutambuza n’okutuukiriza enteekateeka ya Katonda ey’okununula ekika ky’abantu ekyabuze. Mu bbanga ery’ebikumi bingi by’emyaka, abantu ba Katonda baanyigirizibwa eddembe lyabwe. Okubuulira Enjiri mu bulongoofu bwayo kwaziyizibwa, era ebibonerezo ebikambwe ennyo byateekebwako abo abaayongera amaanyi ne bagaana okugondera ebiragiro by’abantu. Kyava kiva, ennimiro ennene ey’emizabbibu ey’Omukama ey’eby’omwoyo yasaliramu nga kumpi ddala yonna tewaliko bakozi. Abantu baaggyibwako omusana ogw’Ekigambo kya Katonda. Ekizikiza ky’ensobi n’ensikirize kyali kiteeka mu katya okusangula okumanya eddiini entuufu. Ekkanisa ya Katonda ku nsi yali mu buddu ddala mu bbanga lino eddene ery’okutulugunyizibwa okutakkoma, nga bwe baali abaana ba Isirayiri mu buddu e Babulooni mu bbanga ly’obuwalanguse. Prophets and Kings, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Emyaka nsanvu egy’obuddu mu Babulooni giimiririrwa ekkanisa eya Thyatira. Ekkanisa eya Thyatira ye kivaamu ekyaleetebwa ensonga eyimiririrwa Pergamos. Pergamos kisimbulibwa Constantine, kabaka eyagatta okusinza ebifaananyi n’ObuKristayo. Akabonero k’obusinza bwe kaali okusinza enjuba. Ensonga eya Bayibuli lwaki Isirayiri ey’edda yatwalibwa mu buddu okumala emyaka nsanvu egy’ekiseera kya Thyatira, kwe kuba nti bakabaka baabwe baakola obukutte n’endagaano n’amawanga agaasinza ebifaananyi agabali okwetooloola, nga bawakanya mu lwatu Ekigambo kya Katonda. Katonda yakuutiranga Isirayiri emirundi mingi obutakwatagana n’amawanga ag’obpagani agabali okwetooloola. Ebiragiro Kkumi, kye Isirayiri ey’edda baateekebwa okuba abakuumi byabyo, bikugira bunnambiro okusinza ebifaananyi. Bwe Mukama yayita awali Musa mu mpuku eya Horeb n’ayolesa engeri gy’ali, yateekamu emirundi ebiri okukuutira okwo kennyini kwe twogeraako.

> And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.

> N’agamba nti, Laba, nkola endagaano: mu maaso g’abantu bo bonna nnaakola ebyamagero, nga tebyakolwangako mu nsi yonna newakubadde mu ggwanga lyonna; era abantu bonna mwe oli baliraba omulimu gwa Mukama; kubanga eky’entiisa kye nnaakola naawe. Kuuma ebyo bye nkulagira leero: laba, ndibagoba mu maaso go Abamoli, n’Abakanani, n’Abaheti, n’Abaperizi, n’Abahiivi, n’Abayebusi. Weegendereze, oleme okukola endagaano n’abatuuze b’ensi gy’ogenda, oleme ekyo okubeera mutego wakati mu mmwe: naye muzikirize ebyoto byabwe, mumenye ebifaananyi byabwe, era muteme ebibira byabwe: kubanga tosinza katonda mulala; kubanga Mukama, erinnya lye Muggya, ye Katonda Omuggya: oleme okukola endagaano n’abatuuze b’ensi, ne bagenda mu bwenzi nga bagoberera bakatonda baabwe, ne b’awaayo ssaddaaka eri bakatonda baabwe, oluvannyuma omu n’akuyita, n’olyanga ku ssaddaaka ye; era n’otwalira batabani bo bawala baabwe, ne bawala baabwe ne bagenda mu bwenzi nga bagoberera bakatonda baabwe, ne bafuula batabani bo bagende mu bwenzi nga bagoberera bakatonda baabwe. Okuva 34:10-16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

Emirundi ebiri, Katonda yalabula Isirayiri ey’edda mu kitundu kino ky’Ebyawandiiko kyokka, era waliwo n’obujulizi bungi obulala obwa Bayibuli obulaga ekiragiro eri Isirayiri ey’edda nti tebaalina kukola endagaano n’amawanga agasinza ebifaananyi agababeetoolodde. Okwekobaana okwo kwatandikira ku kugaana kwa Isirayiri ey’edda Katonda n’obukulembeze bwe obw’obufuzi bwa Katonda. Bwe baayagala kabaka, Katonda yabakkiriza okufuna kabaka, era okuva awo, abasinga obungi ku bakabaka bonna, era ddala ddala buli kabaka w’ebika kkumi eby’obukiikakkono, baayisa mu bbali ekiragiro ekyo. Omulamwa ogwalagira Isirayiri okuba abawukana era ab’enjawulo okuva mu mawanga agasinza ebifaananyi agababeetoolodde gwagaanyizibwa, era ekyo ne kyerabikira mu nkwatagana ey’okwekobaana, Constantine gye yajja n’afuuka akabonero akagyo. Pergamo ne Constantine bakiikirira obujeemu bw’abakabaka ba Isirayiri abaaleeta okusinza ebifaananyi mu kkanisa ya Katonda. Okukyama okw’atandikira ku kabaka Sawulo kwafaananiriza okukyama kw’ekkanisa y’Abakristaayo okwaleetayo obutwalibwa mu busibe mu Babulooni ow’omu mwoyo. Ebyafaayo ebitukuvu ebyatandikira ku kabaka Sawulo okutuuka ku kubatwalibwa mu busibe e Babulooni bifaananirizibwa mu kkanisa eya Pergamo. Obusibe bw’emyaka nsanvu obwaddirira bufaananirizibwa ekkanisa eya Tiyatira.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efeso, kiikirira ekkanisa egenda okuwangula ensi eyasuubizibwa. Efeso kiikirira ekiseera kya Musa n’okununulibwa kwa Isiraeri okuva mu buddu bwa Misiri.

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

Ebyafaayo ebyalagibwa mu kununulibwa okuva mu Misiri byaddamu mu nnaku ez’enkomerero. Olw’ekyo ne mu byafaayo by’Abamillerite byaddamu. Ky’ensonga lwaki Sista White emirundi mingi ayogerako ku ebyo ebyafaayo bw’aba ng’ategeeza ebyafaayo by’Abamillerite. Afananiriza Obw’Ennyamivu Obukulu bwa 1844 n’obwenyamivu bw’Abaebbulayimu bwe baali bayimiridde mu maaso g’Ennyanja Emyufu nga eggye lya Falaawo libasemberera okuva emabega. Era afananiriza ebyafaayo by’okununulibwa okuva mu Misiri n’ekiseera kya Kristo; bwe kityo, obwenyamivu bw’abayigirizwa ku musaalaba bwafaananyizibwa obw’Ennyanja Emyufu, era nabwo bwafaananyiza Obw’Ennyamivu Obukulu bwa 1844. Obwenyamivu obw’oku musaalaba bwakiikirira entandikwa y’ekkanisa ya Efeso. Ekiseera kya Musa ku ntandikwa ya Isirayiri ey’edda kiikirirwa ekkanisa ya Efeso, era ekkanisa eyo yafaananyiza n’entandikwa ya Isirayiri ya kakati mu kiseera kya Kristo. Ebyafaayo byombi biikirirwa ekkanisa ya Efeso. Amazima ge tulambulula wano gatuusiddwa mu lwatu emirundi mingi okuyita mu myaka nga galeeteddwa Future for America; n’olwekyo nkuwa kakokola mu bufunze.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

Mu byafaayo bya Kristo, tusangamu entandikwa y’abantu b’endagaano empya abaleetebwa nga abantu abaalondeddwa mu ndagaano eyasooka bayitiddwaako. Ebyafaayo bya Kristo byennyini bye bivaamu enkomerero ya Isirayiri eyakadde, era mu byafaayo eby’okununulibwa okuva mu Misiri ku ntandikwa ya Isirayiri eyakadde, waaliwo abantu b’endagaano abaalondeddwa edda abaabayitiddwaako, ne waaleetebwa abantu b’endagaano empya.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

Mu byafaayo bya Kristo abantu abaalondedwa ab’olubereberye baatuuka ku nkomerero yaabwe mu mwaka 70 wamu n’okuzikirizibwa kwa Yerusaalemi. Ku ntandikwa, mu nnaku za Musa, abantu abaalondedwa ab’olubereberye baafa mu ddungu mu bbanga lya myaka 40, era Yoswa ne Kalebu ne bafuuka abakiikirira abantu abaalondedwa abapya abaategekebwa okutwala obubaka mu Nsi Eyasuubizibwa, nga bwe baakola abatume b’ekiseera ky’ekkanisa ey’Efeso ne batwala Enjiri eri ensi yonna.

The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.

Entandikwa n’enkomerero eby’Isiraeri ey’edda, era n’entandikwa ya Isiraeri ey’omu kiseera kino, byonna bikalaga enkyukakyuka okuva ku bantu abaalondebwa edda okutuuka ku bantu abaalondebwa abapya. Ku bujulizi bwa babiri oba basatu ekintu kikakasibwa; era buli ku bisatu eby’obujulizi bino bulaga okubagulibwa kw’abantu abaalondebwa abaasooka, ate abajulizi bano balina omukono gwa Alufa ne Omega, Oyo ategeereza enkomerero okuva ku ntandikwa. Waalibaawo abantu abaalondebwa abaasooka abaliyitibwako Katonda bw’ayingira endagaano n’abo 144,000. Katonda si wa kusasamaza; takyuka, era ekigambo kye tekilema.

The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.

Okununulibwa okuva e Misiri n'obuwanguzi obwakolebwa Katonda ng'ayita mu Yoswa bulagirwa mu kkanisa ya Ephesus, naye Ephesus yali yategekeddwa okufiirwa okwagala kwayo okw'olubereberye. Bwe Yoswa yafa ne bamuziika, omulembe omulala ne gutandika, ng'ogwo gulaga ekiseera ekyayimirirwamu Smyrna. Omulimu omulungi ennyo ogwa Yoswa ogw'okugyawo abatuuze mu Nsi ey'Okusuubizibwa tegwamalirizibwa ddala, kubanga abantu baaganyulukira bo bennyini ne bava ku mulimu ogwaawa Yoswa. Baafiirwa okwagala kwabwe okw'olubereberye. Ekiseera ekyo kyeyongerayo okutuusa Isirayiri lwe yagaanira Katonda, era Samwiri n'afukako amafuta kabaka Sawulo, ne kityo ne kiyingiza ekkanisa ya Pergamos.

> “The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

> Obubaka bwajja e Smyrna, ekkanisa eri mu kitundu kya Asiya Ekitono, era n’eri ekkanisa y’Abakristaayo yonna, mu byasa eby’okubiri n’eby’okusatu. Kyali kiseera nga obupagani bulwana olutalo olw’enkomerero okufuna obukulembeze mu nsi. Obukristaayo bwali busaasanya mu bwangu obw’amagero, okutuusa bwabamanyiddwa mu nsi yonna. Abamu baakwata okukkiriza kwa Kristo olw’okukyuka kw’emitima gyabwe; abalala, olw’amaanyi g’eby’empaka ezabanyikiddwaako; n’abalala, kubanga baalaba ng’ensonga y’obupagani yali eggwaamu amaanyi, era okwegendereza kwabaleetedde okwegatta n’oludda olwalabika nga lugenda okuwangula. Ebintu bino byaleetera obunafu mu by’omwoyo mu kkanisa. Omwoyo gw’Obunnabbi, ogw’awulirwangamu nnyo mu kkanisa ey’Abatume, ne guggwawo mpola mpola. Kino kye kirabo ekireeta ekkanisa gye kiweereddwa mu bumwe bw’okukkiriza. Bwe watalyaliwo bannabbi b’amazima, okuyigiriza okw’obulimba ne kusasaana mangu; endowooza y’amagezi g’Abagiriki ne etwala mu kutaputa Ebyawandiikibwa mu ngeri ey’obulimba, era okwesiga obutuukirivu bwabwe okw’Abafalisaayo ab’edda, Kristo kye yasalirangako omusango emirundi mingi, ne kuddamu ne kweyoleka wakati mu kkanisa. Emisingi gy’ebyo yateekebwawo mu byasa bibiri ebyasooka obufuzi bwa Konsitaantino, ebyonoono ebyakula ne byatuukirira mu byasa bibiri ebyaddirira. Mu kiseera kino, okufa kwa bajulizi kwagaziwa mu bitundu bingi eby’Obwakabaka bwa Loma. Newankubadde kino kiyinza okulabika ekyewuunyisa, kyokka kya mazima. Kye kiva mu nkolagana eyaliwo wakati w’Abakristaayo n’Abapagani.

> “In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’

> Mu nsi y’Abaloma, eddiini z’amawanga gonna zaakwatibwanga n’ekitiibwa, naye Abakristaayo tebaali ggwanga; baali bwereere ekibiina ky’eddiini eky’omu kika ekinyoomebwa. Kyebaava baayongeranga okulaanirira eddiini z’ebitundu by’abantu byonna, bwe baategekanga enkungaana ez’ekyama, ne beekyawa ddala empisa n’engeri ez’okukola ez’ab’enganda zaabwe ab’oku lusegere n’abannabwe ab’oku kumpi ennyo, ne batandika okwekayirwamu, era emirundi mingi ne batulugunyizibwa abakulembeze b’Abapagana. Emirundi mingi baaleeteranga bo bennyini obutulugunya, nga tewali mwoyo gw’okuwakanya mu mitima gy’abakulembeze. Okulaga omwoyo guno, ebyafaayo bituwa eby’obujjuvu ku ekibonerezo ky’okuttibwa kwa Cyprian, Omulabirizi wa Carthage. Bwe baasomera omusango gwe, eddoboozi ery’awamu ne liyimuka mu bungi bw’Abakristaayo abaali bawuliriza, ne bagamba nti, ‘Tunaafa naye.’

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> Omwoyo gwe abangi abeeyita Abakristaayo gwe baakkirizaamu okufa, era ne bwereere ne bazuukusa obuggya bwa gavumenti eri bo, kyandiba nga kyakola nnyo ku kuyisibwa mu 303 A.D. kw’etteeka ly’okubonyaabonya, nga lyayisibwa omwami omufuzi Diocletian n’omuyambi we, Galerius. Eteeka eryo, mu mwoyo gwalyo, lyali lituukirira bonna, era lyateekebwa mu nkola n’obukambwe obw’enjawulo okumala emyaka kkumi. Steven Haskell, Emboozi y’Omulabi ow’e Patimo, 50. 51.

Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.

Newakubadde nga Smyrna lye limu ku makanisa abiri agatafunye kunenyebwa okuva eri Mukama, ebyafaayo bikakasa nti abattibwa olw'okukkiriza mu kiseera ekyo baalimu abamu nga ebigendererwa byabwe byava mu kukubirizibwa kw'obuntu so si kuva eri Katonda. Ekitabo ky’Abalamuzi kitandika nga kitegeeza ku kufa kwa Yoswa, era waliwo olunyiriri oluddiddwamu emirundi ebiri mu kitabo olunyonnyola ebyafaayo by’Abalamuzi. Omulundi ogw’okubiri lwe lwateekebwamu luba olunyiriri olusembayo olw’ekitabo. Olunyiriri olusooka olw’ekitabo lutegeeza ku nkomerero ya Yoswa, ate olusembayo lufunza ebyafaayo.

> Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.

> Awo oluvannyuma lw’okufa kwa Yoswa ne kiba nti, abaana ba Isirayiri ne babuuza Mukama, nga bagamba nti, Ani alisooka okulinnya ku Bakanaani okubalwanyisa?... Mu biro ebyo tewaali kabaka mu Isirayiri; naye buli muntu yakola ng’ebyali bituufu mu maaso ge... Mu biro ebyo tewaali kabaka mu Isirayiri; buli muntu yakola ng’ebyali bituufu mu maaso ge. Abalamuzi 1:1; 17:16; 21:25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Nga bwe kiri mu byafaayo bya Smyrna, “ye mwennyini” kyali omulamwa omukulu okuva ku ntandikwa okutuuka ku nkomerero. Olw’okuba tebaalina kabaka, baasalawo okukola byonna bye baasiima. Okubulwa okulagirirwa kwe Haskell kwe yategeera mu byafaayo bya Smyrna, era ne kulabikira mu butabaawo bwa Omwoyo gw’Obunnabbi ogukola. Mu byafaayo byombi, okubulwa okulagirirwa kwaggulawo oluggi okusalawo okubeeranga nga kusinziira ku kwagala n’okwegenderera kw’omuntu ye mwennyini. Efeeso kiimirira okununulibwa okuva e Misiri. Ebyafaayo ebyawandiikibwa mu kitabo ky’Abalamuzi biimirirwa ekkanisa eya Smyrna. Okuva ku Kabaka Sawulo okutuuka mu kutwalibwa mu busibe e Babulooni kiimirirwa ekkanisa eya Pergamos, era obusibe mu Babulooni bukiimirirwa ekkanisa eya Thyatira.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

Mu kukkiriziganya n’ekintu abatandisi kye baalambulula, waliwo okugabanyibwa kwa bina ne ssatu mu makanisa, ebisiba n’amakondeere, era makanisa ana agasooka mu byafaayo bya Isirayiri ey’edda gatandika n’obuddu bw’e Misiri ne gaggwa n’obuddu bw’e Babulooni, kubanga Alufa ne Oomega bulijjo agattanya enkomerero n’entandikwa. Makanisa ana agasooka mu byafaayo bya Isirayiri eya leero gatandika n’okuteekebwa wansi kw’Abayudaaya wansi w’obuyinza bw’Abarooma, ate ne gaggwa n’okuteekebwa wansi kw’Abayudaaya ab’eby’omwoyo wansi w’obuyinza bwa Loma ey’eby’omwoyo okumala emyaka 1260.

What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.

Ekyaddirira Thyatira kyali Sardis, ekyatandika bwe baava mu buddu bwa Babulooni obwafaananyizibwa mu Thyatira. Sardis ye ekkanisa eyalina erinnya nti eramu, naye teyalamu. Okwewaana kwabwe nti balamu kwali kubuulimba. Kyewuunyisa nti mu amakkanisa omusanvu gonna, ekigambo ‘Sardis’ kyokka ekitalina kitegeeza. Ennyonnyola zateekeddwako ku Sardis nga zisinziira ku mbeera y’ebyafaayo n’emirongo, naye tewali kitegeeza kya nsibuko ky’erinnya eryo. Linnya liriyo, naye litalina kitegeeza.

> “But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.

> Naye yeekaalu ey’okubiri teyalinga eyasooka mu kitiibwa n’obungangavu; era teyatukuzibwa n’obubonero obulabika obw’okubeerawo kwa Katonda, obwakwatananga n’yeekaalu eyasooka. Tewabangawo kulabikako kw’amaanyi agatali ga bulijjo okulaga okutukuzibwa kwayo. Tewalabika ekire eky’ekitiibwa okujjuza ekifo ekitukuvu ekyaakazimbibwa. Tewaava muliro okuva mu ggulu ogwakkira ne gumira ekiweebwayo ku kyoto kyaayo. Shekina teyakyabeeranga wakati w’abakerubi mu kifo ekitukuvu ennyo; essanduuko y’endagaano, entebe y’okusaasira, n’amapeesa g’ebiwandiiko eby’obujulirwa tebyasangibwanga omwo. Tewawulika eddoboozi okuva mu ggulu okutegeeza kabona eyabuuzanga okwagala kwa Yakuwa.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

Oluvannyuma lw’obuddu e Babulooni baazimba nate Yerusaalemi ne yeekaalu. Ne baafuna erinnya nate, kubanga Katonda yali asuubizza okuteeka erinnya lye mu Yerusaalemi. Naye erinnya lye liyimirira empisa ze, era okubulwa okubeerawo kwe okwennyini kwalaga nti baalina erinnya eriyimirira obulamu, naye mu mazima tebakyalina okubeerawo okuleeta obulamu. Kyonna kye baalina ddala kyali okwatula n’okwefaananyiriza.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Eddoboozi ery’enkomerero mu Sadiisi lyalagira nti walijja Eriya nga tannatuuka Olunaku olukulu era olw’entiisa lwa Mukama. Eri Isirayiri ey’edda, okuzikirira kwa Yerusaalemi kwe kwali Olunaku olukulu era olw’entiisa lwa Mukama. Olw’ensonga eyo, Sister White ayogerako ku kuzikirira kwa Yerusaalemi mu 70 AD ng’ekifaananyi ky’Olunaku olukulu era olw’entiisa lwa Mukama, oluyimirizibwa ng’ebibonoobono omusanvu eby’enkomerero. Ekkanisa ya Firadefiya yatandika n’eddoboozi lya Yokaana Omubatiza, eddoboozi ly’oyo ayogerera mu ddungu, bityo nga lyeraga ekifaananyi ky’eddoboozi lya William Miller. Eddoboozi lya Yokaana Omubatiza n’erya William Miller byali bireeta obubaka bwa Lawodikiya eri abantu abaali bagamba nti byonna birungi, so nga mu mazima byonna byali bikyamu. Bombi Yokaana Omubatiza ne William Miller baateeka obubaazi ku muzi gw’omuti. Obubaka eri Sadiisi bwali buno nti, "waliwo amannya amatono, ne mu Sadiisi, nga tebafufuwaza byambalo byabwe; era banaatambulira wamu nange nga bambadde ebyeru, kubanga basaanira." Yokaana Omubatiza ne William Miller bayimirira abo abaava mu kiseera ekiragibwa nga Sadiisi era abaali basaanira okutambulira wamu ne Kristo.

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

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

The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.

Amakanisa musanvu ag’Okubikkulirwa gakikirira ebyafaayo by’Abatume okutuusa ku kudda kwa Kristo okw’okubiri, era amakanisa ago musanvu gakikirira ebyafaayo bya Isirayiri ey’edda okuva ku nnabbi Musa okutuuka ku kujja kwa Kristo okw’okusooka.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> Ebigezo by’abaana ba Isirayiri, n’enneyisa yaabwe mu biseera ebiri kumpi n’okujja kwa Kristo okwasooka, biraga embeera y’abantu ba Katonda mu byebayitamu byabwe nga tekunnabaawo okudda kwa Kristo okw’okubiri.

> “Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.

> Emitego gya Sitaani giteekeddwa ku ffe nga ddala bwe gyateekebwa eri abaana ba Isirayiri nga baali kumpi nnyo okuyingira mu nsi ya Kanaan. Tuddamu ebyafaayo by'abantu abo.

> “Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.

> Ebyafaayo byabwe biteekwa okuba okulabula okuzito eri ffe. Tetusaanidde kwesuubira nti bwe Mukama aleetera abantu be ekitangaala, Setaani anaayimirira bwerere ku mbali nga tateekaako kufuba kwonna okuziyiza abantu be okukifuna. Tweteganye obutagaana ekitangaala Katonda ky’atuma, kubanga tekijja mu ngeri etusiimusa. . . . Bwe wabaawo abataalaba so nga tebakikkiriza bo bennyini ekitangaala, tebazibire balala ekkubo.

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> 'Ndayirira eggulu n'ensi okubeera abajulizi eri ggwe leero, nti nteekedde mu maaso go obulamu n'okufa, omukisa n'ekikolimo; kale londa obulamu, ggwe n'ezzadde lyo mubeerenga balamu; olyoke oyagale Mukama Katonda wo, ogonderenga eddoboozi lye, era onywererenga gy'ali; kubanga ye obulamu bwo n'obuwanvu bw'ennaku zo; olyoke obeere mu nsi Mukama gye yalayirira eri bajjajja bo, Ibulayimu, Isaaka, ne Yakobo, okubawa.'

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> Oluyimba luno tewaali lwa ebyafaayo wabula lwa bunnabbi. Nga lujjukiza ebikolwa eby’amagero Katonda bye yakolera abantu be mu biseera ebyayita, era lwalagula n’ebintu ebikulu eby’omu maaso, omuli obuwanguzi obw’enkomerero bw’abeesigwa nga Kristo anaakomawo omulundi ogw’okubiri mu buyinza n’ekitiibwa.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> Omutume Pawulo ategeeza mu lwatu nti ebyo bye baayitamu Abayisirayiri mu lugendo lwabwe biwandiikiddwa okugasa abo abaliwo mu mulembe guno gw’ensi, abo enkomerero y’ensi etuuseko. Tetulowooza nti obulabe bwaffe butono okusinga obw’Abaebbulaniya, wabula businga. Healthful Living, 280, 281.

The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.

Okununulibwa okuva e Misiri kuyimiririrwa ekkanisa y’e Efeso, era mu byafaayo ebyo, ekifaananyi ky’ekkanisa y’e Efeso kwali Yoswa. Oluvannyuma lw’abo Katonda be yaggya e Misiri okugwa mu bigezo kkumi ebyakulikirana, Mukama n’aggya endagaano okuva eri abajeemu n’agiwa Yoswa ne Kalebu.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Mubagambe nti, Nga bwe mbeera mulamu, bw’ayogera Mukama, nga bwe mwogedde mu matu gange, bwe ntyo bwe ndibakola nammwe: Emitumbi gyammwe girigwa mu ddungu lino; era abo bonna abaabalibwa mu mmwe, okusinziira ku muwendo gwammwe gwonna, okuva ku myaka amakumi abiri n’okudda waggulu, abaalemulugunyiza ku nze, mazima ddala temuliyingira mu nsi gye nnalayirira okubatuuza omwo, okujjako Kalebu mutabani wa Yefune ne Yoswa mutabani wa Nuni. Okubala 14:28-30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

Sister White ategeeza nti Yoswa ne Kalebu bakiikirira abo ‘abatuusiddwaako enkomerero z’ensi,’ era ‘abakola endagaano ne Katonda ku ssaddaaka.’

> “For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.

> "Ebyafaayo bino byawandiikibwa olw’okutulabula, ffe abatuuseko enkomerero z’ensi. Kangaki abantu ba Katonda leero baddamu okweyitamu ebyo bye bayitamu abaana ba Isirayiri! Kangaki bemulugunya ne beekalakaasa! Kangaki baddayo emabega Mukama bw’abalagira okugenda mu maaso! Omulimu gwa Katonda gubonaabona olw’okubulako abantu abali nga Kalebu ne Yoswa, abantu abeesigwa era ab’obwesige obutakkankana. Katonda ayita abantu abewaayo gy’ali balyoke bajjuzwe Omwoyo gwe. Omulimu gwa Kristo n’obuntu bw’abantu guwetaaga abantu abatukuziddwa, abeeweeyo, abaliggya ebweru w’olusiisira nga batikkidde okuvumwa. Baabeere abasajja ab’amaanyi n’ab’omutima omugumu, abasaanira emirimu egy’omuwendo, era bakole endagaano ne Katonda mu ssaddaaka." Review and Herald, Meyi 20, 1902.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Endagaano eyazzibwawo, nga bwe kyeragibwa mu ndagaano eyazzibwawo ne Yoswa ne Kalebu, ye ndagaano ne 144,000 n’ekibiina ekinene ennyo. Ezzibwawo oluvannyuma lw’abantu abaalondebwa mu ndagaano eyasooka okweyawulizibwa okuva eri Katonda era ne basalirwa okufiira mu ddungu. Endagaano ne 144,000 etuukirizibwa mu byafaayo bimu ddala mwe abantu abaalondeddwa edda bagaanibwa.

Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.

Efeso kitegeeza ‘ekyegombebwa’, era omulimu Yoswa n’ekkanisa ey’olubereberye gwe baatuukiriza gwali ‘ogw’egombebwa’. Yoswa bwe yakkulembera abantu ba Katonda okuyingira mu ttaka erisuubizibwa, yagenda ng’awanguza. Ekisiba ekyasooka kigendera wamu n’ekkanisa eya Efeso, era kiyimiririzibwa ng’embalaasi enjeru evaayo ng’ewangula. Kino kyali kya mazima ku Yoswa era n’ekkanisa ey’abatume. Ekisiba ekyasooka kigendera wamu n’ekkanisa eya Efeso mu Isirayiri ey’edda n’ey’omu kiseera kino.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smyrna kivudde ku kigambo "myrrh" kye mafuta agakozesebwanga okusiiga emirambo gy’abafu. Akasiba ak’okubiri kalagirwa mu mbalaasi emmyufu eyawaweebwa "ekitala ekinene" n’"obuyinza" okuggya "emirembe okuva ku nsi", ekitegeeza nti abantu mu byafaayo ebyo baali bagenda "okwetta omu ne munne." Akasiba ak’okubiri gatambulira wamu n’ekkanisa eya Smyrna era kalaga obuyinza obuwaebwa abalabe ba Katonda, okubakkiriza okuwangula n’okutta abantu ba Katonda. Kino kyatuukirira mu kiseera ekyaddirira ekkanisa ey’obutume era ne mu byafaayo by’Abalamuzi. Mu byafaayo byombi Katonda yakkiriza amaanyi agava ebweru w’abantu be okuleetera abantu be entalo n’okufa. Mu kkanisa ey’obutume entalo ezo zaasikirizibwa mu kugaana eddiini ya Kristo, eyali mu kiseera ekyasooka eky’Efeso nga tetayinza kusingibwa kubanga yali etambuza enjiri eri ensi yonna. Ekyasikiriza abalabe b’abantu ba Katonda mu kiseera ky’Abalamuzi kyava mu kiseera ekyasooka eky’Efeso, mwe Katonda yalaga amaanyi ge ku Misiri n’amawanga agaddako Joshua mwe yakozesebwa okubawangula. Akasiba ak’okubiri gatambulira wamu n’ekkanisa eya Smyrna mu Isirayiri ey’edda ne mu Isirayiri eya leero.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergamos kitegeeza "ekigo ekinywezeddwa," era kityo kiyimirira olubiri lwa kabaka. Akasiba akatatu kagendera wamu ne Pergamos era kayimirira ebyafaayo mwe okusala emisango kw’abantu kukolebwa bakabaka b’ensi nga kuwakanya okusala kwa Katonda. Bw’atyo, obupimo, oba okusala omusango okuyimiririrwa "mizaani ebbiri" ezipima "eŋŋaano," "barley," "amafuta" ne "wayini," kulaga obuyinza bw’obwakabaka bw’abantu, obuba bulijjo obutatuukana n’okusalawo kwa Katonda. Jjukira nti okupima okw’amazima oba okupima obuzito okw’amazima tekwetaaga mizaani ebbiri. Mizaani ebbiri ziraga okusala omusango okutali kw’enkanya.

The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.

"sayiri" kye kabonero k'ekiweebwayo eky'ebibala ebyasooka eky'embaga ya Paska, "engaano" kye kabonero k'ekiweebwayo ky'embaga ya Pentekooti eky'"emigaati ebiri egy'okunayizibwa." "amafuta" kye kabonero k'Omwoyo Omutukuvu era "envinnyo" kye kabonero ky'okuyigiriza. Pergamos mu biseera bya Isirayiri wa kale ye mulembe gw'abakabaka ba Isirayiri abaayawukana ne Katonda ne beegatta n'ensi, abaaleeta omusango ku nteekateeka ya Katonda ey'okusinza eyakiikirirwa mu Paska okutuuka ku kiseera kya Pentekooti. Amazima g'Ekigambo kya Katonda gakiikirirwa "envinnyo" ne "amafuta." Mu Isirayiri wa kale ne mu Isirayiri wa leero, ekkanisa eya Pergamos ye mulembe Setaani mwe gezaako okutuukiriza kye yatasobola okukikola okuyita mu kusuula omusaayi mu byafaayo ebyakiikirirwa Smyrna. Mu Pergamos Setaani yagezaako okuzikiriza abantu ba Katonda n'amazima ga Katonda ng'ayita mu kukkiriziganya n'ensi, so ssi mu kusuula omusaayi nga bwe kyakiikirirwa mu Smyrna. Okukkiriziganya kw'abakabaka ba Isirayiri wa kale kufaananyiriza okukkiriziganya kwa Constantine mu Isirayiri wa leero.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Tiyatira kitegeeza "ssaddaaka ey’okwenenya" era kiyogera ku mwoyo gw’okufa olw’okukkiriza Katonda gw’awa abantu be abattibwa olw’Erinnya lye. Ssaddaaka ey’okwenenya eyo eraga okutegefu okw’okuweereza Kristo mu mbeera ez’ekikambwe, nga bwe kyayolebwa Daniyeri, Saddraki, Mesaki ne Abeduneego mu kuwaŋŋangusibwa kw’emyaka ensanvu; era kiyimirira ne ssaddaaka ya Waldensians, Huguenots n’abalala abatulugunyizibwa, ne basibibwa, ne bavumirirwa, ne battibwa olw’obuyinza bwa Paapa mu byafaayo eby’emyaka 1,260. Ekisiba eky’okuna kitambulira awamu n’ekkanisa eya Tiyatira era kiyimirira okutulugunyizibwa okwakolebwa Babulooni ey’edda eri Isirayiri ey’edda n’okutulugunyizibwa okwakolebwa Babulooni ey’omu mulembe guno eri Isirayiri ey’omu mulembe guno. Ebyafaayo by’okuwaŋŋangusibwa kwombi byasookera ku kugwa okuva mu mazima, kwe bakabaka ba Isirayiri ne Emperaani Konnstantino baakituukiriza. Byombi byateekateeka ekiseera ekiyimirirwa Tiyatira.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sadi teerina makulu agakkiriziganya n’okwekwasa erinnya, naye okwekwasa okwo kubulimba. Okubeerawo kwa Shekina tekweyoleka mu Kyekaalu eky’okubiri. Okubeerawo kwa Kristo tekweyoleka mu byafaayo bya Sadi. Enkyukakyuka ey’omu Mulembe gw’Ekizikiza mu butuufu yali ng’empundi emu mu maaso, bbiri emabega. Omulimu gwe byafaayo bya Sadi bye byalina okukola mu Enkyukakyuka y’Abaprotestanti tegwaamalirizibwa.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Philadelphia kitegeeza okwagala kw'ab'oluganda, era tekisoboka okwagala muganda wo bw'otosooka kwagala Katonda.

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Omuntu bw’agamba nti, Nkwagala Katonda, n’akyawa muganda we, oyo mulimba; kubanga atayagala muganda we gwe yalabye, ayinza atya okwagala Katonda gwe talabye? Era kino kye kiragiro kye twafuna okuva gy’ali: nti oyo ayagala Katonda ayagale ne muganda we. 1 Yokaana 4:20–21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Filadelfiya eyimirira ekkanisa eyagala Katonda, era olw’ensonga eyo tewali kusalirwa musango wadde kunenyezebwa ku Filadelfiya.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 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. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.

> Era eri malayika w’ekkanisa e Firadelfiya muwandiikire; Bino by’ayogera oyo omutukuvu, oyo ow’amazima, oyo alina ekisumuluzo kya Dawudi, aggula ne tewali muntu aggalawo; era aggalawo ne tewali muntu aggulawo; Mmanyi ebikolwa byo: laba, ntadde mu maaso go omulyango oguggule, era tewali asobola okuguggalawo: kubanga olina amaanyi matono, era ookuumye ekigambo kyange, so tewakkanye erinnya lyange. Laba, ndifuula abo ab’omu kkuŋŋaaniro lya Sitaani, abagamba nti Bayudaaya, so si bo, wabula balimba; laba, ndibaleeta bajje bafukamira mu maaso g’ebigere byo, era bamanye nti nkuyagadde. Kubanga ookuumye ekigambo eky’okugumiikiriza kwange, nange ndikukuuma okuva ku ssaawa ey’okukemebwa, egenda kujja ku nsi yonna, okugezesa abo abatuula ku nsi. Laba, njija mangu: kwatirako kye olina, waleme kubaawo akuggya engule yo. Awangula ndimufuula omusimbo mu yeekaalu ya Katonda wange, era tajja kufuluma nate: era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ly’ekibuga kya Katonda wange, Yerusaalemi Empya, erikka okuva mu ggulu okuva eri Katonda wange: era ndimuwandiikako erinnya lyange empya. Okubikkulirwa 3:7-12.

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

Firadelfiya eweebwa ‘ekisumuluzo kya Dawudi,’ era mu byafaayo ebyekuusa ku Firadelfiya mu Isirayiri ey’edda baafuna Omwana wa Dawudi, ekyo kiyimirira, wamu n’ebirala, ensonga ey’obunnabbi eya Alufa ne Omega, ow’olubereberye n’ow’oluvannyuma. Ekisumuluzo ekyo kiyimirira enkola eyitibwa ‘historicism.’ Mu kiseera ekiyimirirwa ekkanisa eya Firadelfiya ku nkomerero ya Isirayiri ey’edda, Omuwandiisi ddala w’ebunnabbi bya Bayibuli ye yali ekisumuluzo. Mu kiseera ekiyimirirwa ekkanisa eya Firadelfiya mu byafaayo by’Abamillerite, William Miller yaweebwa ekisumuluzo. Mu byafaayo ebyo bibiri Kristo yakolagana n’Abayudaaya abaali balowooza nti baana ba Ibulayimu, naye tebaali. Miller yakolagana n’Abaprotestanti abaali balowooza nti be Abayudaaya ab’amwoyo, naye tebaali.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Oyo alina amatwi, awulirize ebyo Omwoyo by’agamba eri amakkanisa. Okubikkulirwa 3:13.

Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.

Lawodikiya kitegeeza abantu abasaliriddwa omusango, era Ab’e Lawodikiya, Abayudaaya b’ekiseera kya Kristo, baasalirwa omusango ogusembayo mu 70 A.D. ku kuzikirira kwa Yerusaalemi. Okusalirwa omusango okusembayo kw’Abaprotestanti abajeemu kujja mu kiyongobero ky’etteeka erya Ssande, naye baasanga omusango gwabwe bwe baaggaana obubaka bw’omulayika ow’olubereberye mu ntandikwa y’omwaka gwa 1844, ne Katonda n’abalangirira nga bawala ba Babulooni. Abo Abaprotestanti abaagwa bafaananyiriza Abadiventisiti ab’e Lawodikiya mu nnaku ez’enkomerero z’okusalira omusango okw’okunoonyereza.

We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”

Kati mu bufunze tumaze okwekenneenya engeri nnyingi ez’enjawulo mwe amakkanisa omusanvu ag’omu kitabo ky’Okubikkulirwa gayinza okutegeerwa mu ngeri entuufu nga ebibonero by’obunnabbi, era oluvannyuma ne gakozesebwawo mu ngeri ey’obunnabbi. Naye byonna bino biteekwa okutegeerwa era okukozesebwa mu nteekateeka y’amateeka g’obunnabbi “age twaweereddwa obuyinza obusinga byonna.”

The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.

Obubaka eri amakanisa omusanvu bwali obubaka obwaweebwa amakanisa ago, era gaaliwo mu kiseera Yokaana lwe yabyawandiika. Obubaka eri amakanisa omusanvu butuwa obulagirizi n’okulabula eri amakanisa gonna mu byafaayo byonna. Obubaka eri amakanisa omusanvu butuwa obulagirizi n’okulabula eri abakristaayo buli omu mu byafaayo byonna. Amakanisa omusanvu gakiikirira ebyafaayo by’Obukristaayo okuva mu biseera by’Abatume okutuuka ku nkomerero y’ensi. Amakanisa omusanvu gakiikirira ebyafaayo bya Isirayiri ey’edda okuva mu biseera bya Musa okutuuka ku kuzikirizibwa kwa Yerusaalemi mu 70 AD. Amakanisa omusanvu gasobola okumanyibwa era ne gakozesebwa nga omuntu amanya enjawulo wakati w’amakanisa ana agasooka n’amakanisa asatu agasembayo.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Ku nkozesa ez’obunnabbi mukaaga ez’enjawulo ze tulambulula, enkozesa ezo z’emu ziimiririzibwa mu bisiba musanvu.

We will address these truths in the next article.

Tujja okukwata ku mazima gano mu kiwandiiko ekiddako.

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