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# The Revelation of Jesus Christ - Number One

Okubikkulirwa kwa Yesu Kristo - Ennamba Emu

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Ensigo z'Okubikkulirwa: Okubikkula omutimbagano gw'obunnabbi okuva mu ngero okutuuka ku kulabula okw'enkomerero

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amerika ejulirwa ddala mu Bayibuli. Waliwo ebyawandiikibwa bingi mu Bayibuli ebirambulula ddala Amerika ku nkomerero y’ensi. Mu Okubikkulirwa essuula ey’ekkumi n’asatu, Amerika ye kisolo eky’okubiri, oba ekisolo ekirina empondo bbiri, ekiva mu nsi era ne kigaanira ensi yonna okugula oba okutunda wabula ng’balina akabonero k’ekisolo.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Ne ndaba ekisolo ekirala nga kivayo mu nsi; nga kirina empondo bbiri ng'omwana gw'endiga, era nga kyogera ng'ekiyiriri. Era akozesa obuyinza bwonna bw'ekisolo ekisooka mu maaso g'ekisolo ekyo, era aleetera ensi n'abo abatuulamu okusinza ekisolo ekisooka, ekiwundu kyakyo eky'okuviirako okufa nga kiwonyezedwa. Era akola eby'amagero ebikulu, okutuusa n'okuleeta omuliro okuva mu ggulu okugwa ku nsi mu maaso g'abantu, era alimba abo abatuula ku nsi olw'ebyo by'amagero bye yalina obuyinza okukola mu maaso g'ekisolo; ng'abagamba abo abatuula ku nsi bakole ekifananyi eky'ekisolo, ekyaalina ekiwundu ky'ekitala naye ne kiba bulamu. Era yalina obuyinza okuwa obulamu ekifananyi ky'ekisolo, ekifananyi ky'ekisolo ne kyogera, era ne kireetera nti bonna abataasinza ekifananyi ky'ekisolo battibwe. Era aleetera bonna, abato n'abakulu, abagagga n'abaavu, ab'eddembe n'abaddu, okuteekebwako akabonero ku mukono gwabwe ogwa ddyo oba waggulu w'amaaso gaabwe: era nga tewali asobola kugula newaakubadde okutunda wabula oyo alina akabonero, oba erinnya ly'ekisolo, oba omuwendo gw'erinnya lyakyo.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Wano we wali amagezi. Alina okutegeera abale omuwendo gw’ensolo: kubanga gwe muwendo gw’omuntu; era omuwendo gwayo guli bikumi mukaaga, nkaaga n’omukaaga. Okubikkulirwa 13:11-18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Waliwo embeera omusanvu ez’enkalakkalira ez’obunnabbi mu kitundu kino ezikwatagana n’ekisolo eky’ensi ekirina ennyanga bbiri. Akozesa obuyinza bw’ekisolo ekyamusooka; aleetera abantu bonna ab’ensi yonna okusinza ekisolo ekyamusooka; akola eby’amagero ebikulu abantu bonna bye balaba; alimba ensi yonna era alagira ensi yonna okukola ekifananyi ky’ekisolo ekyamusooka; awa ekifananyi ky’ekisolo obulamu ne kiyogera; awaliriza ensi yonna okusinza ekifananyi ky’ekisolo, ng’ateekaako ekibonerezo eky’okufa; era awaliriza ensi yonna okuteekebwaako akabonero ku kyenyi oba ku mukono, era n’agaana abo abatalina akabonero, erinnya oba ennamba y’ekisolo, okugula n’okutunda.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Omulimu gw’obulimba ogukolebwa ekisolo ekiyimukira okuva mu nsi mu lunyiriri olw’ekkumi n’emu guli gwa bulimba era gwa maanyi nnyo okutuusa nti “gulimbisa abo abatuula ku nsi.” Ensi yonna ejja kulimbisibwa eggwanga lya Amerika. Kitegeeza nti, okujjako Ekkanisa ya Katonda—ensi yonna ejja kulimbisibwa okukkiriza akabonero ka Anti-Kristo. Ebyo eby’obunnabbi ebisooka obulimba buno obw’ensi yonna biri mu nkola dda.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Waliwo ebyafaayo okuva mu Baibuli abantu abasinga bye bamanyi, ne bwe kiba nti babimanyi mu ngeri ey’awaggulu waggulu yokka. Abasinga bawulidde ku obutakkaanya wakati wa Mose ne Falaawo, Danyeri ne Nebukadduneeza, oba Yesu ne Pilato. Abantu bamanyi bino ebyafaayo bya Baibuli mu mitendera egy’enjawulo egy’okutegeera, naye bangi tebategeera nti obunnabbi bwa Baibuli bulaga butereevu era mu ngeri ennongose abakabaka n’obwakabaka. Kino kyali bwe kityo ddala eri Mose, Danyeri ne Kristo. Misiri, Babulooni ne Loma byonna byalambikibwa mannya mu bunnabbi bwa Baibuli nga tekinnaba kutandika ebyafaayo mwe byatuukiririzaamu ebyayagambibwa ku bwakabaka bwaabyo. Katonda tekyuka.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Kubanga nze Mukama, sikyuka; n’olwekyo mmwe, abaana ba Yakobo, temuzikirizibwa. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Kristo ye yennyini jjo, ne leero, n'emirembe gyonna. Abaebbulaniya 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Entuufu nti Katonda takyuka etusobozesa okukozesa endowooza eyangu mu okwekenneenya ekisolo ekyava mu nsi ekirina empondo bbiri ekiri mu Okubikkulirwa 13. Kubanga tumanyi nti Katonda yateeka obunnabbi obulambulukufu obwalaga mu butereevu obwakabaka bwa Misiri, Babulooni ne Loma nga buli lumu bwe bwakolagananga n’era ne bubonyaabonya Ekkanisa ya Katonda, tuyinza okuteekawo ebimu ku mazima agakwata ku kisolo ekya mu nsi ekyogerwako mu Okubikkulirwa 13. Ekisolo ekya mu nsi, nga bwe kyali ku Misiri, Babulooni ne Loma, kijja kumanyibwa mu butereevu mu bunnabbi bwa Bayibuli nga tekinnaba kutuukirira mu byafaayo ebyo ebikwata ku ggwanga eryo. Njogera nti tuyinza okuteekawo kino nga kituufu nga tusinziira ku tteeka ly’Ebyawandiikibwa eryangu naye ery’omugaso ennyo. Eryo tteeka ligamba nti amazima gateekebwawo ku bujulizi bw’abajulirwa babiri.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Ku bigambo by'abajulirwa babiri oba basatu, oyo asaanidde okufa anattibwa; naye ku kigambo ky'omujulirwa omu taanattibwa. Ekyamateeka 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Omujulizi omu teyimirira ku muntu olw’obutali butuukirivu bwonna, newaakubadde olw’ekibi kyonna, mu kibi kyonna ky’ayonoona: ku kamwa kw’abajulizi ababiri, oba ku kamwa kw’abajulizi basatu, ensonga eyo ekakasibwe. Ekyamateeka Eky’okubiri 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Kino kye kiseera eky’okusatu njija gye muli. Mu kamwa k’abajulizi ababiri oba abasatu ekigambo kyonna kinaayimirirwako. 2 Abakkolinso 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Tokkiriza musango ku mukadde, wabula mu maaso g’abajulizi babiri oba basatu. 1 Timoseewo 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Obunnabbi obuli mu Bayibuli bwalagula okuzikirira kwa Misiri ey’edda bwe Katonda yasalira omusango Falaawo wa Misiri eyajeemera. Obunnabbi obuli mu Bayibuli bwalagula okuyimuka n’okugwa kwa Babulooni ey’edda nga era ne bukolamu ensonga ku bakabaka ba Babulooni abaajeemera. Obunnabbi obuli mu Bayibuli bwalagula okuyimuka n’okugwa kw’obufuzi bwa Loma ey’Abapagani, era ne bulambulula ne bukolamu ensonga ku abakiikirira ba Loma abonoonefu. Okutereera kw’empisa za Katonda ezitakyuka ddala kulaga nti obwakabaka obusinga obukulu obwogerwako mu bunnabbi bwa Bayibuli—ennyamaswa eva mu nsi eyogerwako mu Okubikkulirwa omutundu ogw’ekkumi n’asatu—kijja kumanyibwa ddala olw’obunnabbi obuli mu Bayibuli.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Obunnabbi bw’ensolo eva ku nsi obuli mu Okubikkulirwa 13 bwe gunaatuukirizibwa, Ekkanisa ya Katonda ejja kubeera mu nkontana n’obukulembeze obwa byobufuzi n’obw’eddiini obw’ensolo eva ku nsi, nga bwe kyayolesebwa mu buunnabbi okuyita mu Musa, Danyeri ne Kristo. Omugabo gwa Amerika Ezegatte ogw’obunnabbi ku nkomerero y’ensi gwe nsonga enkulu mu bunnabbi bwa Bayibuli. Nga tukulaakulanya amawulire ag’omu Bayibuli agalaga omugabo gwa Amerika Ezegatte mu bunnabbi bwa Bayibuli, tujja okukozesa amateeka agasangibwa mu Bayibuli, kubanga Ekigambo kya Katonda teketaaga kufunirwako makulu g’abantu. Isirayiri ey’edda yawa amateeka g’ennono z’eddiini, amateeka g’ebyobulamu, amateeka ekkumi ag’empisa, amateeka g’ebyobulimi, n’ebirala bingi. Katonda wa nteekateeka.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Ebintu byonna bikolebwe mu mpisa n'okutegekebwa. 1 Abakkolinso 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Ebyawandiikibwa ebitukuvu tebiriiko bujulizi na bumwe obulaga nti omuntu ayinza okuweebwa omukisa bw’abeera ng’azisuulirayo amateeka Katonda ge yateekawo. Ani ayinza okusuubira okuweebwa omukisa singa azirabira amateeka agafuga ennyinyonnyola y’obunnabbi agateekebwawo mu Baibuli era nga Baibuli yennyini y’egataddewo olw’ekigendererwa eky’okuyiga ku bunnabbi?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Mujje kaakano, tutabagane, bw'ayogera Mukama: newankubadde ebibi byammwe bifuuse ng'ensanda, binaabanga byeru ng'omuzira; newankubadde bimyuufu ng'endebedde, binaabanga ng'obwoya bw'endiga. Isaaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Nga tukozesa amateeka ga Bayibuli, tunaakiriza Bayibuli okuteekaawo n'okukakasa oba amateeka ago ga ddala oba ga bulimba. Era, nga bwe kiri ku mateeka ga Katonda ag’enjawulo gonna, bulijjo wabaawo ekikopi ky’obulimba kya Setaani ku mateeka ago. Kale kyetaagisa nti, bw’etteeka likozesebwa okuteekaawo amazima, ebyombi amazima agalondeddwa n’etteeka eryo eryakozeseddwa bigezwebwe.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Abaagalwa, temukkiriza buli mwoyo, naye mukebere emyoyo oba nga gya Katonda: kubanga bannabbi ab’obulimba bangi bafulumye mu nsi. 1 Yokaana 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ekigendererwa ekirala, okusinga ku kulambulula omulimu ogw’obunnabbi gwa Amerika mu kunoonyereza kuno, kwe okuzuula obubaka obw’ekyama obuva mu kitabo ky’Okubikkulirwa bwe Yesu yakisa okutuusa ku mulembe guno omwennyini.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Ebyama bigwa eri Mukama Katonda waffe; naye ebyo ebyabikkuliddwa bya ffe n’abaana baffe emirembe gyonna, tulyoke tukole ebigambo byonna by’etteeka lino. Ekyamateeka eky’Okubiri 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Ebyama eby’obunnabbi bya Katonda ebikkuliddwa bigendereddwamu okuganya abo ababiweebwa okukuuma amateeka ge. Abantu basobola okukuuma amateeka ge bokka singa gawandiikiddwa ku mitima gyabwe. Ekyama ekiggulibwa mu kitabo ky’Okubikkulirwa kitundu ku ngeri Omwoyo Omutukuvu gy’akozesa okuwandiika amateeka ga Katonda mu munda yaffe ne mu mitima gyaffe. Ekyama ekiggulirwa abantu ba Katonda, bwe kikkirizibwa mu kukkiriza, kiteekaawo endagaano empya.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Laba, ennaku zijja, bw’ayogera Mukama, nti ndikola endagaano empya n’ennyumba ya Isirayiri, era n’ennyumba ya Yuda: Si ng’endagaano gye nnakola ne bajjajja baabwe ku lunaku lwe nnabakwata mu mukono okubaggya mu nsi ya Misiri; endagaano yange gye baamenya, newankubadde nali bba waabwe, bw’ayogera Mukama: Naye eno y’endagaano gye ndikola n’ennyumba ya Isirayiri; oluvannyuma lw’ennaku ezo, bw’ayogera Mukama, nditeeka etteeka lyange mu munda mwabwe, era ndiwandiika mu mitima gyabwe; era ndiba Katonda waabwe, bo baliba abantu bange. Yeremiya 31:31-33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> Mu nnaku ez'enkomerero z'ebyafaayo by'ensi eno, endagaano wakati wa Katonda n'abantu be abakuuma ebiragiro bye ejja okuzzibwa obuggya. Review and Herald, Febwali 26, 1914.

Revelation 1:1–3 The Final Warning Message:

Okubikkulirwa 1:1-3 Obubaka obw'okulabula obw'enkomerero:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Okubikkulirwa kwa Yesu Kristo, Katonda kwe yamuwa, okulaga abaddu be ebintu ebirina okutuukirira mu bwangu; era ng’ayita mu malayika we, n’abitegeeza eri omuddu we Yokaana: oyo eyawa obujulizi ku Kigambo kya Katonda, n’obujulizi bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa ali ku oyo asoma, era ne ku abo abawulira ebigambo by’obunnabbi buno, era ne bakuumanga ebyo ebyawandiikiddwa omwo; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Ennyiriri essatu ezisooka mu ssuula esooka ey’Okubikkulirwa ziraga nti “Okubikkulirwa kwa Yesu Kristo” kye bubaka obwasembayo eri abantu bonna. Kimanyikiddwa bulungi nti kye bubaka, kubanga “Okubikkulirwa kwa Yesu Kristo” kwaweebwa gy’ali okuva eri Kitaawe ow’eggulu okulaga abaddu be ebirina “okutuukirira mu bbanga ttono.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Tugambibwa okulowooza nti "Omwoyo Omutukuvu ateekateekedde ensonga bw'ati, mu byombi, mu okuwa obunnabbi" era ne "mu bintu ebyalagiddwa."

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> Omwoyo Omutukuvu ategekedde ebintu bwe bityo, mu okuwa kw’obunnabbi era ne mu bintu ebyalabisibwa, okuyigiriza nti omuntu gwe Katonda akozaako asaanidde okubeerawo nga tayonekana, akwekeddwa mu Kristo, era nti Mukama Katonda ow’eggulu n’amateeka ge balina okugulumizibwa. Soma ekitabo kya Danyeri. Jjukira, kimu ku kimu, ebyafaayo by’obwakabaka ebyayimirizibwa omwo. Obujulizi eri Abasumba, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

‘Ebintu ebyalabisiddwa’ n’ate n’ ‘okuwa obunnabbi’ okuli mu nnyiriri ssatu ezasooka ez’Essuula esooka ey’Okubikkulirwa bilambika bulungi enkola empola-empola Katonda gy’akozesa okutegeeza abantu, era bimanyisa nti obubaka obutegeezebwa buyitibwa ‘Okubikkulirwa kwa Yesu Kristo.’

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Yesu Kristo oluvannyuma yakola ebintu bibiri ku bubaka bwe yafuna okuva eri Katonda. Yatuma obubaka obwo ng’ayita mu malayika we, era n’abumanyisa ng’ayita mu malayika oyo. Malayika we n’atwala obubaka eri nnabbi Yokaana, eyawandiika obubaka obwo wansi, n’abutuma eri amakanisa ku lwa ggwe nange. Ebyawandiikibwa ebisatu ebyasooka byategekebwa "Omwoyo Omutukuvu" "mu ngeri eyo" okulaga obukulu bw’ "obubaka" ne "enkola ey’okutambuza obubaka" eyakozesebwa mu okubutuusa.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Ennyiriri ssatu ze tulowoozaako zileeta obubaka obw’enkomerero eri abantu bonna, naye si bubaka bw’enkomerero bwokka; okusinga awo, ennyiriri ezo ziyimirira obubaka bw’okulabula obw’enkomerero eri ensi yonna. Ekika ky’obubaka buno nga bwa kulabula kitegeerekeka nga ekibinja ky’abantu kiyitibwa abalina omukisa olw’okuba basomye, bawulidde era bakuumye ebyo ebyawandiikiddwa omwo. Waliwo ekibinja ky’abantu abatagenda kusoma wadde okuwulira okulabula okuyitibwa Okubikkulirwa kwa Yesu Kristo. Tekisoboka babeere n’omukisa. Kitegeerekeka bulungi nti bwe wabaawo ekibinja ekifuna omukisa olw’okusoma, okuwulira n’okukuuma ebyo ebyawandiikiddwa, waliwo n’ekibinja ekitalina mukisa. Omuntu alisoma, aliwulira era alikuuma obubaka bw’Okubikkulirwa kwa Yesu Kristo? Bwe kityo, ajja kufuna omukisa; bwe kiba si kityo, ajja kukolimirwa.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> Nnabbi agamba nti: ‘Omukisa eri oyo asoma’—waliwo abo abagaana okusoma; omukisa si gwa bo. ‘Era abo abawulira’—waliwo abamu, nabo, abagaana okuwulira kintu kyonna ekikwata ku by’obunnabbi; omukisa si gwa kika kino. ‘Era abakuuma ebyo ebiwandiikiddwa omwo’—bangi bagaana okuwuliriza obulabula n’ebiragiro ebiri mu Kubikkulirwa; tewali n’omu ku bano asobola okufuna omukisa ogusuubiziddwa. Bonna abasekerera ensonga z’obunnabbi era ne banyooma obubonero wano obuwaiddwa mu ngeri ey’ekitiibwa, bonna abagaana okukyusa obulamu bwabwe n’okwetegeka okujja kw’Omwana w’Omuntu, tebaliba na mukisa. The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Ekigambo “ekiseera kiri kumpi” mu lunyiriri olw’okusatu kiraga nti waliwo ekiseera ekirambikiddwa ddala lwe linaatuuka mu byafaayo obubaka obulabula obw’okusembayo. “Ekiseera”—(ekiseera ekirambikiddwa ddala)—“kiri kumpi.” Ekiseera ekirambikiddwa ddala kinaatera okutuuka, kubanga kiri kumpi, era abantu ba Katonda (abaakiikirirwa Yokaana) bategeera obubaka nga “ekiseera” tekinnatuuka. Yokaana yawandiika ekitabo ky’Okubikkulirwa ku nkomerero y’ekyasa ekisooka, naye ebyawandiikibwa bino biraga nti waakubawo ekiseera mu byafaayo, nga wayiseewo ebbanga ddene oluvannyuma lwa mwaka 100, ng’obubaka obulabula obw’enkomerero bunaatangazibwa. Bwe kiba nti “ekiseera” “kiri kumpi,” obubaka obulambulula “ebintu ebirina okubaawo mangu ddala” bunaabikkulirwa abaddu ba Katonda.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Mu lunyiriri luno lw’ebiwandiiko, Baibuli n’ebiwandiiko bya Ellen White bijja okukozesebwa ng’obuyinza obuwagira okunnyonnyola kw’ebitundu bya Baibuli bye tujja okunukula.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Tujja okwogerako ku mateeka ag’okunnyonnyola obunnabbi ge yateeka wamu William Miller, era n’amateeka agalambikiddwa mu nkuŋaanya eyitibwa “Prophetic Keys”. Era tujja okukozesa ennonyeso y’obunnabbi eyitibwa “Habakkuk’s Tables”.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Tetugenderera kunnyonnyola buli tteeka lye tukozesa. Mu bufupi, tujja kubalagira ku Prophetic Keys compilation, eri abo bonna abagala okusoma obukakafu obulambulukufu okusingawo ku tteeka. Mu Habakkuk's Tables series, tugenderera okulaga ebimu ku by'okwolesa ewali ensonga gye tunaakomaako mu bufupi, nga etwaliddwa mu bujjuvu okusingawo.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Nga tuyitamu okusoma n’okunoonyereza ku kitabo ky’Okubikkulirwa, tusikiriza okuddamu kwa abantu bonna, naye tujja kuddamu ku bintu byokka ebiyamba ku kunoonyereza okugenda mu maaso. Ensalo y’okwogerako kwaffe ejja kwetooloola olunyiriri lw’ebyanjula oluliwo, amateeka g’obunnabbi ge tukozesa, n’amawulire agasangibwa ku bipande bya Habakkuku.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Okubikkulirwa kwa Yesu Kristo, Katonda kwe yamuwa, okulaga abaddu be ebintu ebirina okutuukirira mu bwangu; era ng’ayita mu malayika we, n’abitegeeza eri omuddu we Yokaana: oyo eyawa obujulizi ku Kigambo kya Katonda, n’obujulizi bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa ali ku oyo asoma, era ne ku abo abawulira ebigambo by’obunnabbi buno, era ne bakuumanga ebyo ebyawandiikiddwa omwo; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Ekigambo eky’Oluyonaani ekivunuddwa nga "signified" kitegeeza "indicate". Yatuma obubaka ng’ayita mu malaika "we" era n’akilaga ng’ayita mu malaika "we". Malaika "we" ye Gabriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> "Ebigambo by’omalayika nti, ‘Nze Gaberiiri, nnyimirira mu maaso ga Katonda,’ biraga nti alina ekifo eky’ekitiibwa ennyo mu mbuga z’eggulu. Bw’ajja n’obubaka eri Danyeri, yagamba nti, ‘Tewali ayimirira wamu nange mu bino, wabula Mikaeri [Kristo] Omulangira wammwe.’ Danyeri 10:21. Ku Gaberiiri Omulokozi ayogera mu Okubikkulirwa, ng’agamba nti, ‘Yakituma ne yakiraga eri omuddu we Yokaana okuyita mu malayika we.’ Okubikkulirwa 1:1." The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Malayika Gabriel atumibwa n’obubaka era Malayika Gabriel naye akiikirira obubaka. Abantu bwe batuuka mu byafaayo ku kiseera nga ‘ekiseera kituuse’ eky’okulangirirwa obubaka obulabula obusembayo, obubaka obwo obusembayo bukiikirirwa omulayika. Mu kitabo ky’Okubikkulirwa, ‘obubaka’ emirundi mingi bukiikirirwa ng’abamalayika, ate era ekigambo ky’Oluyonaani ekivvuunuddwa ng’ ‘malayika’ mu Okubikkulirwa kitegeeza omubaka.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Buli kubikkulirwa kw’amazima ga Katonda okwatuuka mu byafaayo kwe kubikkulirwa kwa Yesu Kristo ddala, naye Okubikkulirwa kwa Yesu Kristo mu kitabo ky’Okubikkulirwa omutwe ogusooka kwe kulabula okusembayo eri abantu, era kituuka mu kiseera ekirambikiddwa, ekitegeezebwa ng’ ‘ekiseera’. Waliwo ekitundu ekirala mu kitabo ky’Okubikkulirwa mwe Yokaana ayogerako nti, ‘ekiseera kiri kumpi’. Ekitundu ekirala ekyo kituwa omujulizi ow’okubiri okukema ebyo bye nasooka okwogera ku ennyiriri emu okutuuka ku ssatu.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> N’annamba nti, “Ebigambo bino b’eesigwa era by’amazima; era Mukama Katonda ow’abannabbi abatukuvu yatuma malayika we okulaga abaddu be ebirina okutuukirizibwa mangu. Laba, njija mangu; alina omukisa oyo akwata ebigambo eby’obunnabbi eby’ekitabo kino.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Nange nze Yokaana nnalaba ebyo, ne mbipulira. Era bwe nnabiwulidde ne nnabiraba, ne ngwa wansi okusinza awali ebigere by’omalayika eyandaze ebyo.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Awo n’aŋŋamba nti, Laba tokikola; kubanga nze muddu munno, era wamu n’ab’oluganda bwo bannabbi, era n’abo abakuuma ebigambo by’ekitabo kino: sinza Katonda.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> N’aŋŋamba nti, Totekako kibuliso ku bigambo eby’obunnabbi eby’ekitabo kino: kubanga ekiseera kiri kumpi. Ali atali mutuukirivu, akyeyongere okuba atali mutuukirivu; n’ali omunyafu, akyeyongere okubeera omunyafu; n’ali omutuukirivu, akyeyongere okubeera omutuukirivu; n’ali omutukuvu, akyeyongere okubeera omutukuvu. Okubikkulirwa 22:6-11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ku nkomerero y’ekitabo ky’Okubikkulirwa tusanga ensonga y’emu nga bwe kiri ne ku ntandikwa y’Okubikkulirwa. Enkola y’okutambuza obubaka n’obubaka bennyini biddamu okwogerwako, bwe kigambibwa nti “Mukama Katonda” “yatuma malayika we alage abaddu be ebigenda okubaawo amangu.” Era amangwago, ng’abaddu balagiddwa obubaka obulambulula “ebigenda okubaawo amangu,” Kristo ategeeza nti ajja mangu. Buno bwe bubaka obukulembera Okujja kwa Kristo okw’okubiri, era bwe kityo buba obubaka bw’okulabula okw’enkomerero—kye kimu ddala ekituumiddwa “Okubikkulirwa kwa Yesu Kristo” mu olunyiriri olusooka lw’essuula esooka. Omukisa ogusuubiziddwa mu nnyiriri essatu ezisooka ez’Okubikkulirwa guddibwamu mu kigambo nti, “Omukisa eri oyo akwata ebigambo eby’obunnabbi by’ekitabo kino.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Mu nnyiriri zino tusanga okweyongera ku nkola y’okutambuza obubaka eyateekebwawo mu mutwe ogwasooka, kubanga oluvannyuma lwa Gabulieri okuwa Yokaana obubaka, Yokaana yawuniikirira nnyo olw’obubaka okutuuka n’ayagala okusinza Gabulieri; naye Gabulieri n’akozesa obutetegeera bwa Yokaana okulaga nti bamalayika b’omu ggulu, bannabbi ab’ensi, n’abo bonna abakuuma ebigambo eby’obubaka, bali “baddu bannaffe” abalina okusinza Katonda Omutonzi, so si ebitonde bya Katonda.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Ennyiriri zino ziyogera ku bintu bimu n’obubaka bwebumu, ebyo bye tukebera mu mutwe ogusooka. Ziddamu ebigambo eby’esiigwa n’ebituufu ebiraga abaweereza ba Katonda ebirina okubaawo mu bwangu. Obubaka buno bwasimbiddwa nate mu nteekateeka y’okwogeragana wakati wa Katonda n’abaweereza be. Mu mutwe amakumi abiri mu bbiri tusangayo obujulizi obulala obulaga nti obubaka buno bwe bubaka obulabula obusembayo, kubanga “ekiseera” ekiri “kumpi” kiragibwa nti kibaawo nga tekunnaba kuggalwawo ebbanga ery’okugezesebwa ly’abantu; kubanga okulangirirwa nti, “oyo atali mu bwenkanya, akomeze obutaba mu bwenkanya; n’oyo atali mulongoofu, akomeze obutali mulongoofu; n’oyo omutuukirivu, akomeze obutuukirivu; n’oyo omutukuvu, akomeze obutukuvu,” kulaga okuggwawo kw’ebbanga ery’okugezesebwa, era ne kutandika ebibonerezo omusanvu eby’enkomerero, ebyo ne bimalira ku Kudda Okubiri kwa Kristo.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> ‘Mu biro ebyo Mikaeri aliyimuka, omulangira omukulu ayimirira ku lwa abaana b’abantu bo; era walibaawo ekiseera eky’okubonaabona nga tekirabangako okuva bwe wabaawo eggwanga okutuusa ku kiseera ekyo; era mu biro ebyo abantu bo balinunulibwa, buli muntu yenna anaasangibwa ng’awandiikiddwa mu kitabo.’ Danyeri 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> Obubaka bw’omumalayika ow’okusatu bwe bukomekkerezebwa, ekisa tekyesabirira abatuuze b’ensi abalina omusango. Abantu ba Katonda batuukirizza omulimu gwabwe. Baafunye ‘enkuba ey’oluvannyuma,’ ‘okuzzaamu amaanyi okuva mu maaso ga Mukama,’ era bategekeddwa olw’ekiseera eky’okukemebwa ekiri mu maaso gaabwe. Bamalayika badduka mangu wano na wali mu ggulu. Omumalayika ng’akomawo okuva ku nsi alangirira nti omulimu gwe guwedde; okukemebwa okw’enkomerero kuleetedwa ku nsi, era abo bonna abeeraze obwesigwa ku biragiro eby’obwakatonda baafunye ‘akabonero ka Katonda omulamu.’ Awo Yesu aleka okusabirira mu watukuvu waggulu. Ayimusa emikono gye era n’eddoboozi ddene agamba nti, ‘Kiwedde;’ era eggye lyonna ery’eggulu liggya engule zaalyo nga bw’alangirira mu butongole nti: ‘Oyo atali wa bwenkanya, abeere atali wa bwenkanya nate; n’oyo ali ow’obugwagwa, abeere ow’obugwagwa nate; n’oyo ali mutuukirivu, abeere mutuukirivu nate; era n’oyo ali mutukuvu, abeere mutukuvu nate.’ Okubikkulirwa 22:11. Omusango gwa buli omu gusaliddwa: obulamu oba okufa. Olutalo Olukulu, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ku ntandikwa ne ku nkomerero y’ekitabo ky’Okubikkulirwa, emboozi emu y’eragibwa. Okugatta ebipande byombi kutuyamba okutegeera nti “Okubikkulirwa kwa Yesu Kristo” kwe obubaka obulabula obw’enkomerero eri abantu bonna nga Kristo tannakomawo omulundi ogw’okubiri. Obubaka buno buteekebwawo mu kifaananyi ky’omulayika atuuka nga tekunnaggwaawo budde bw’ekisa. Obubaka buno bwawula abantu mu bibinja bibiri okusinziira ku bo abasoma, abawulira era abakuuma obubaka obubikkuliddwa nga “ekiseera kiri kumpi”—nga tekunnaggwaawo budde bw’ekisa.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> Nga tusemberera enkomerero y'ebyafaayo by'ensi eno, obunnabbi obukwata ku nnaku ez'enkomerero busaba nnyo okuby'eyigako. Ekitabo ekisembayo mu Endagaano Empya kijjudde amazima ge twetaaga okutegeera. Sitaani asibye amaaso g'abangi, era basanyukira ensonga yonna ebasobozesa obutafuula Okubikkulirwa ekisomo kyabwe.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> Ekitabo ky’Okubikkulirwa, awamu n’ekitabo kya Danyeri, kyeetaagisa okusomwa n’okunonyerezebwako obwegendereza ennyo. Buli muyigiriza atya Katonda alowooze engeri esinga obutereevu ey’okutegeera bulungi n’okwanjula Enjiri gye Omulokozi waffe yajja ye yennyini okutegeeza omuddu we Yokaana,—‘Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebirina okubaawo mangu.’ Tewali asaanira kuddirira mu kusoma Ekitabo ky’Okubikkulirwa olw’obubonero bwakyo obulabika ng’obw’ekyama. ‘Omuntu yenna mu mmwe bw’aba ng’abuze amagezi, asabe Katonda, awe abantu bonna mu bugabi era atatontomera; era anaamuweebwa.’ ‘Omukisa eri asoma, n’abo abawulira ebigambo by’obunnabbi buno, era abakwata ebyawandiikiddwa omwo; kubanga ebbanga liri kumpi.’ Tulina okulangirira eri ensi amazima amanene n’amazito agali mu kitabo ky’Okubikkulirwa. Amazima gano gasaanidde okuyingira mu nteekateeka n’emisingi egy’ekkanisa ya Katonda. Kisaanidde okubeerawo okusomwa okusemberera ennyo n’okunonyerezebwa okw’obwegendereza ku kitabo kino, n’okuwanjulwa okw’amaanyi kw’amazima agakirimu—amazima agakwata ku bonna abali mu biseera bino eby’enkomerero. Bonna abetegekera okusisinkana Mukama waabwe balina okukifuula omutwe gw’okunonyereza n’okusaba n’amaanyi. Kituufu ddala nga bwe lye erinnya lyakyo—okubikkulirwa kw’ebintu ebikulu ennyo ebijja okubaawo mu nnaku ez’enkomerero mu byafaayo by’ensi eno. Yokaana, olw’okwesigwa kwe mu Kigambo kya Katonda n’obujulizi bwa Yesu Kristo, yagobebwa n’asindikibwa mu Kizinga kya Patimo. Naye okugobebwa kwe tekwamusalanya ku Kristo. Mukama yasuula ku muweereza we omwesigwa ng’ali mu kusengulwa, n’amuwa obulagirizi ku byali bigenda okujja ku nsi.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> Okuyigiriza kuno kwe kusinga obukulu eri ffe; kubanga tuli mu nnaku ez’enkomerero z’ebyafaayo by’ensi eno. Mu bbanga ttono tunaayingira mu kutuukirizibwa kw’ebintu Kristo bye yalaga Yokaana nti binaakubaawo. Nga ababaka ba Mukama bwe baleeta amazima gano ag’ekitiibwa, balina okumanya nti bakolako ku nsonga ez’omugaso ogw’olubeerera, era banoonye okubatizibwa mu Mwoyo Omutukuvu, balyoke bayogere, si bigambo byabwe, wabula bigambo Katonda bye yabawa.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Ekitabo ky’Okubikkulirwa kirina okugguliribwa eri abantu. Abangi bayigiriziddwa nti kye kitabo ekisibiddwa, naye kisibiddwa eri abo bokka abagaana amazima n’ekitangaala. Amazima agalimu galina okulangirirwa, abantu balyoke bafune omukisa okutegekera eby’egenda okubaawo amangu ddala. Obubaka bw’omalaika ow’okusatu bulina okuyanjulwa nga ssuubi lyokka ery’obulokozi bw’ensi eri mu kuzikirira.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> "Obulabe bw’ennaku ez’enkomerero buli ku ffe, era mu mulimu gwaffe tusaanidde okulabula abantu ku kabi ke baliimu. Temukkiriza ebintu eby’amaanyi era eby’ekitalo obunnabbi bye bulaze nti bijja okutuukirira mu bwangu okulekebwa nga tebikwatibwako. Ffe tuli ababaka ba Katonda, era tetulina budde bwa kumala bwereere. Abo abagala okukolera awamu n’Omukama waffe Yesu Kristo baliraga okufaayo nnyo ku mazima agasangibwa mu kitabo kino. N’ekalamu n’eddoboozi lyabwe banaagezaako nnyo okulambulula ebintu ebyewuunyisa Kristo bye yajja okuva mu ggulu okubikkula." Signs of the Times, Julaayi 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Mu myaka egisukka mu kikumi egiyise, mu 1906, twategeezebwa nti mu banga ttono “tujja okuyingira mu kutuukirizibwa kw’ebintu Kristo bye yalaga Yokaana nti byandibaawo.” Obubaka buno bwali bukyakiggaddwako mu 1906. Kikulu okumanya nti obubaka bw’Okubikkulirwa kwa Yesu Kristo buggulirwa abantu ba Katonda katono nnyo nga ebigenda okutuuka tebinnaba kutuuka. Tutegeezzebwa nti ekitabo ky’Okubikkulirwa “kituufu ddala nga erinnya lyakyo bwe litegeeza—okubikkulirwa kw’ebintu eby’omugaso ennyo eby’anaabeerawo mu nnaku ez’enkomerero ez’ebyafaayo by’ensi eno.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Bikkuliddwa okusobozesa abantu ba Katonda okuwa obulabula, era abo abawulira obulabula 'bafune omukisa okutegekera ebintu ebigenda okutuuka mu bbanga ttono.' Kisaanira okulabibwa (kubanga Yokaana ayimirira abantu ba Katonda mu byafaayo nga obubaka lwe lulina okulangirirwa), nti Yokaana yalaga ensonga bbiri ezeyamuviirako okuyigganyizibwa. Kubanga 'olw'okwesiga kwe okwa mazima mu Kigambo kya Katonda n'Obujulirwa bwa Kristo,' 'yasindikibwa mu buwaŋŋanguse ku kizinga kya Patiimo.' Yasindikibwa kubanga yakkiriza byombi, Bayibuli ne Omwoyo gw'Obunnabbi, ogwo gwe 'obujulirwa bwa Yesu.'

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Ne neegwa mu bigere bye okumusiinza. N’aŋŋamba nti, Laba tokikola: nze munno omuweereza, era wamu ne baganda bo abalina obujulizi bwa Yesu: siinza Katonda: kubanga obujulizi bwa Yesu bwe mwoyo gw’obunnabbi. Okubikkulirwa 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yokaana akiikirira abantu ab’oku nkomerero y’ensi abategeera obubaka bw’Okubikkulirwa kwa Yesu Kristo, era abatulugunyizibwa olw’okunywerera ku byombi, Baibuli n’Omwoyo gw’Obunnabbi.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Mu nnyiriri ssatu ezasooka ez’omu essuula erisooka, wateekebwako amaanyi ku ngeri y’okutambuza obubaka wakati wa Katonda Kitaawe n’abaddu be. Essuula amakumi abiri mu bbiri eyongerako okunnyonnyola engeri y’okutambuza obubaka. Ebitundu byombi bino bimeerera entandikwa n’enkomerero y’ekitabo ky’Okubikkulirwa, era wamu bikalambulula obuvunaanyizibwa bwa Yokaana mu kulaga okw’obunnabbi. Si kyokka nti ye yawandiika ebigambo by’Okubikkulirwa; wabula era akiikirira abo ab’oku nkomerero y’ensi abatuusa obubaka obulabula obwasembayo.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Mukama yawa ekigambo: ekibiina ky'abalitangaza kyali kinene nnyo. Zabbuli 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yokaana "yalaba" era "yawulira" "ebintu" ebiri mu bubaka, era n'alagiribwa kuwandiika ne okutuma obubaka eri amakkanisa.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Ng’agamba nti, Nze Alfa ne Omega, ow’olubereberye n’ow’oluvannyuma: era, kyo ky’olaba, kiwandiike mu kitabo, okisindike eri amakkanisa musanvu ag’ali mu Asiya; eri Ephesus, ne eri Smyrna, ne eri Pergamos, ne eri Thyatira, ne eri Sardis, ne eri Philadelphia, ne eri Laodicea. Okubikkulirwa 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Byonna bye 'yawulira' n'e bye 'yalaba' yalagirwa okubiwandiika era n'abisindika eri amakanisa musanvu aga Asiya entono, naye bwe byatuuka ku buli kkanisa, Yesu ye yaawa Yokaana obubaka obwo ng'abumugamba ddala, kubanga obubaka bwonna eri buli kkanisa ku zo musanvu butandika n'ebigambo nti, "Era eri omalayika w'ekkanisa eri e ... wandiika." Yesu ye yategeeza n'alagira obubaka obwa buli kkanisa.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu yalagira Yokaana ebigambo by’alina okuwandiika, era Yesu yamugamba awandiike bye yalaba n’bye yawulira, era omulundi gumu Yesu yamugamba obutawandiika kye yali awulidde.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Era n’akaaba mu ddoboozi eddene, ng’empologoma bw’eyoloolima: bwe yakaaba, enkuba musanvu ne ziyogera n’amaloboozi gaazo. Bwe enkuba musanvu zaamala okuyogera n’amaloboozi gaazo, ne nali nga ng’enda okuwandiika: ne mpulira eddoboozi okuva mu ggulu nga lingamba nti, Zibikira ebyo enkuba musanvu bye ziyogedde, era tobiwandiika. Okubikkulirwa 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yokaana yalagiribwa azibe ebyo ebibwatuka musanvu bye byayogera, era bwe yakikola yali aziba obubaka bw’ebibwatuka musanvu, nga Danyeri bwe yalagirirwa okuggala ekitabo kye okutuusa ku biro eby’enkomerero.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Naye ggwe, Danyeri, soggalira ebigambo ebyo, era tekako akabonero ku kitabo, okutuusa ku biro eby’enkomerero: bangi bajja kutambulira wano ne wali, era okutegeera kuliyongera. ... N’ayogera nti, Genda mu kkubo lyo, Danyeri: kubanga ebigambo bino biggaliddwa era bitekereddwako akabonero okutuusa ku biro eby’enkomerero. Danyeri 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Oluvannyuma lw’emivuvu musanvu gino okwogerera n’eddoboozi lyaagyo, ekiragiro ne kijja eri Yokaana, nga bwe kyajjira Danyeri mu nsonga z’ekitabo ekitono, nti, ‘Zibikkira ebyo emivuvu musanvu bye yayogera.’ Okunnyonyola Baibuli kw’Abadiventisti Ab’Olunaku Olw’omusanvu, voliyumu 7, omuko 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Kye tukizuula kwe nti mu nkomerero ne mu ntandikwa y’ekitabo ky’Okubikkulirwa waliwo obubaka obulambuliddwa. Era n’engeri ey’okutuusa obubaka obwo nayo erambuliddwa. Ekitundu Yokaana kye yakolamu mu kutuusa obubaka guno kyogerwako mu bwannannyini. Ebiseera ebimu yawandiika by’alaba n’bye yawulira; ebiseera ebirala yalagiribwa by’alina okuwandiika; era n’olumu yagambibwa obutawandiika bye yawulidde. Obubaka bw’Okubikkulirwa kwa Yesu Kristo buva eri Kitaffe, ne buweebwa eri Yesu, ne buweerezebwa eri Gabuliyeri, oluvannyuma ne butuusibwa eri nnabbi Yokaana, ey’yaaweebwa obuvunaanyizibwa okuwandiika obubaka obwo era n’okubusindika eri amakanisa.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Wandiika ebintu bye walabye, n’ebyo ebiriwo, n’ebyo ebigenda okubaawo oluvannyuma lwa bino. Okubikkulirwa 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Kiyinza okuba nti osobola okusoma ekitundu ky’ekyawandiikibwa n’otategeera enkola ey’obunnabbi eyalambikibwa mu kiragiro Yokaana mwe yalagirwa nti awandiike. Okuwandiika ‘ebintu’ ebyalabibwa n’ebyawuulirwa kye kubeera okutereka ebyafaayo ebiriwo kaakano, kubanga mu biro bya Yokaana ebyo ‘ebintu’ byaliwo. Okutereka ebyafaayo eby’obudde obuliwo, era mu kiseera kye kimu okuwandiika n’ebintu ebiribaawo mu biseera eby’omu maaso, kye kiragiro ekikulu eky’obunnabbi mu kitabo ky’Okubikkulirwa. Yokaana akozesebwa okunyweza n’okulaga ensonga eyo n’obukulu bwayo, kubanga mu butuufu yalagirwa okuwandiika ‘ebintu ebiriwo, era’ bwe yakikola n’aba nga awandiika ‘ebintu ebiribaawo oluvannyuma’ kubanga ebyafaayo biddamu. Enkola eno ey’obunnabbi ye ssaayini ya Yesu, kubanga ssaayini lyerinnya, era erinnya lye mu ssuula esooka ey’Okubikkulirwa ye Alufa era Oomega. Agattira wamu enkomerero n’entandikwa.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Tukyatandika okuyiga ‘Okubikkulirwa kwa Yesu Kristo’, era kaakano tutunuulira emisoko esatu egisooka egy’essuula erisooka. Obubaka bw’okulabula obw’enkomerero obutuumiddwa ‘Okubikkulirwa kwa Yesu Kristo’ buva eri Kitaffe ow’eggulu ne buweebwa Yesu, n’alyoka abutuma eri Gabulieri, ne butuuka eri Yokaana eyabuwandiika mu kitabo okusindikibwa mu makanisa. Olw’okuba obubaka buno bwatuumiddwa mu ngeri ey’ensonga nti ‘Okubikkulirwa kwa Yesu Kristo’, kikulu okutegeera nti mu bintu byonna ebuwandiikiddwa eri abantu okuyitira mu Kigambo ekyaluŋŋamizibwa Katonda ekibikkula Kristo, ekiranga ani Yesu ye era ky’ali kiyolekedwa mu kikolwa kya Yokaana eky’okuwandiika obubaka buno. Bwe yawandiikanga ebyaliwo mu kiseera ekyo, yabadde n’awandiika era n’ebyo ebyali okubaawo mu biseera ebyajja.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Amazima nti ebyafaayo biddamu bulabikira Yokaana bw’awandiika okulabula okw’omulembe gwe, era nga ne kwo kuba kulabula okw’ebiseera eby’omu maaso. Yokaana bw’awandiikira amakanisa musanvu ku ntandikwa y’Ekkanisa y’Abakristaayo, yali era ng’awandiika n’okulabula ery’Ekkanisa y’Abakristaayo ku nkomerero y’ensi. Obubonero buno bw’empisa ya Kristo bulagibwa Kristo bw’ayitibwa Alufa ne Omega, oba Entandikwa n’Enkomerero, oba Owasooka n’Ow’okuddirira. Mu mazima, Baibuli eraga nti obubonero buno bw’empisa ya Kristo bwe bukakasa nti ye Katonda yekka.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Mu mutwe ogusooka ogw'Okubikkulirwa tusanga Yesu yeeyanjula ng'Alufa n'Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi eddene, ng’ery’ekondeere, nga ligamba nti, Nze Alufa n’Omega, ow’olubereberye n’ow’enkomerero; era, ky’olaba, kiwandiike mu kitabo, n’okituma eri amakkanisa musanvu agali mu Asiya; eri Ephesus, n’eri Smyrna, n’eri Pergamos, n’eri Thyatira, n’eri Sardis, n’eri Philadelphia, n’eri Laodicea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Nnakyuka okulaba eddoboozi eryaayogera nange; bwe nnakyuka ne ndaba ettabaaza musanvu eza zaabu; era wakati w’ettabaaza ezo musanvu ne ndaba omu ng’afaanana Omwana w’omuntu, ayambadde ekkanzu empanvu etuuka ku bigere, era ng’asibiddwa mu kifuba omukoba ogwa zaabu. Omutwe gwe n’enviiri ze byali byeru ng’obwoya bw’endiga, ebyeru ng’omuzira; n’amaaso ge nga omuliro ogwaka; n’ebigere bye nga ekikomo ekyeeyongosebwa, nga bwe byookera mu tanulu; n’eddoboozi lye ng’eddoboozi ly’amazzi mangi. Era mu mukono gwe ogwa ddyo yalina emmunyeenye musanvu; era mu kamwa ke ne muva ekitala ekakali eky’enjuyi bbiri; n’endabika ye yali ng’enjuba bw’eyaka mu maanyi gaayo.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Era bwe namulaba, nnagwa wansi w’ebigere bye ng’omufu. N’anteeka omukono gwe ogwa ddyo ku nze, n’aŋŋamba nti, Totya; nze ow’olubereberye era n’ow’enkomerero. Okubikkulirwa 1:10-17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Waliwo amazima mangi mu bitundu bino by’ebyawandiikibwa, naye wano njagala mpawo kumenya nti bwe Yokaana yawulira eddoboozi lya Kristo erifaanana ekkondeere n’akyuka alabe ani eyamugamba, yalaba Yesu Kristo nga Kabona Asinga Obukulu w’omu ggulu, nga ali mu Kifo Ekitukuvu eky’ekkalu ly’omu ggulu. Awo Yesu n’alyoka yeeyanjulira ng’Ye Alfa ne Oomega, era ng’Owasooka n’Owasembayo. Mu bubaka buno n’engeri gye bwawaayo mu bitundu bisatu ebyasooka twalaba ensonga y’amazima egattagana n’ensonga y’amazima eri ku nkomerero y’ekitabo ky’Okubikkulirwa. Nga Alfa ne Oomega, Yesu alaga enkomerero wamu n’okusooka, ow’oluvannyuma wamu n’owasooka. Ku nkomerero y’ekitabo ky’Okubikkulirwa, nga bwe kiri ne ku ntandikwa, nate yeeyanjulira ng’Ye Alfa ne Oomega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> N’annamba nti, “Ebigambo bino b’eesigwa era by’amazima; era Mukama Katonda ow’abannabbi abatukuvu yatuma malayika we okulaga abaddu be ebirina okutuukirizibwa mangu. Laba, njija mangu; alina omukisa oyo akwata ebigambo eby’obunnabbi eby’ekitabo kino.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Nze Yokaana nalaba ebintu bino, era ne mpulira. Era bwe nnali mpulidde era ndabye, ne ngwa wansi okusinza mu maaso g’ebigere by’omulayika eyantegeeza ebyo. N’oluvannyuma n’aŋŋamba nti, Laba togikola: kubanga nze ndi muddu munno, era ne baganda bo bannabbi, era n’abo abakuuma ebigambo eby’ekitabo kino: sinza Katonda.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> N’aŋŋamba nti, Totabiika ebigambo eby’obunnabbi eby’ekitabo kino: kubanga ekiseera kiri kumpi.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Ali omukyamu, ayongere okubeera omukyamu: era ali omutali mulongoofu, ayongere okubeera omutali mulongoofu: era ali omutuukirivu, ayongere okubeera omutuukirivu: era ali omutukuvu, ayongere okubeera omutukuvu.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Era, laba, njija mangu; n’empeera yange eri nange, okuwa buli muntu ng’omulimu gwe bwe guli. Nze Alfa ne Omega, entandikwa n’enkomerero, asooka n’asembayo. Okubikkulirwa 22:7-13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Ekitabo ky’Okubikkulirwa kitegeereza bulungi nti bwe Yokaana yawandiika obubaka, obwo bwasinziiriddwa ku tteeka nti entandikwa eraga enkomerero. Obubaka buno bwe mazima agasooka okuggulibwa mu Kitabo ky’Okubikkulirwa, era ekyo kennyini mazima kye kisembayo okwogerwako mu kitabo. Era mu bujulizi ku ntandikwa ne ku nkomerero y’Ekitabo ky’Okubikkulirwa, Yesu yeeyita Alpha ne Omega, entandikwa n’enkomerero, era Owasooka n’Owasembayo.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Ebigambo bisooka ebisatu mu kitabo ky’Okubikkulirwa biraga obubaka bw’okulabula okusembayo eri abantu bonna. Kuno kwe kulabula okukulembera ebibonerezo musanvu eby’enkomerero n’Okudda kwa Kristo omulundi ogw’okubiri. Obubaka bw’Okubikkulirwa kwa Yesu Kristo bwali "bwatumibwa era bwamanyisibwa" "okuyitira mu malaika we."

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Obubaka obulabula obwo bwennyini oluvannyuma busangibwa mu kitundu eky’enkomerero eky’Okubikkulirwa, era bukiikirirwa ng’omulayika ow’okusatu mu Okubikkulirwa essuula ya kkumi na nnya.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Malayika ow’okusatu n’abagoberera, ng’ayogera n’eddoboozi eddene nti, Omuntu yenna bw’asinza ekisolo n’ekifaananyi kyakyo, era n’afuna akabonero kyo mu kyenyi kye oba mu ngalo ye, oyo alinywa envinyo ey’obusungu bwa Katonda, eyafukiddwa nga teyeetabiddwa mu kikopo ky’obusungu bwe; era alibonyebwa n’omuliro n’essulufa mu maaso g’abamalayika abatukuvu, ne mu maaso g’Omwana gw’Endiga. N’omukka ogw’okubonaabona kwabwe guyimukira waggulu emirembe n’emirembe; so tebalina kuwummula emisana newankubadde ekiro, abo abasinza ekisolo n’ekifaananyi kyakyo, ne buli yenna afuna akabonero k’erinnya lyaakyo. Okubikkulirwa 14:9-11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Obubaka bw’okulabula obusembayo bwe bubaka obukiikiriddwa ng’Malayika ow’okusatu. Obubaka buno bwe kulabula okusembayo kubanga bulaga ddala okukemebwa okw’enkomerero eri bantu. Waliwo Malayika omulala agoberera ne yeegatta ku Malayika ow’okusatu, era n’oyo naye bwe bubaka bw’okulabula obusembayo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Awo oluvannyuma lw’ebyo ne ndaba malayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza obunene; n’ensi n’eyaka olw’ekitiibwa kye. N’aayogerera waggulu n’eddoboozi eddene n’amaanyi, ng’agamba nti, Babulooni Omukulu agudde, agudde, era afuuse ekisulo ky’badayimooni, n’ekifo eky’obuwambe ky’emyoyo emibi gyonna, n’ekkomera kya buli nnyonyi etali nnongoofu era ekyayibwa. Kubanga amawanga gonna banywedde ku mwenge ogw’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakolye naye obwenzi, era n’abasuubuzi b’ensi bafuuse bagagga olw’obungi bw’obuggwagwa bwe.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Era ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muve mu ye, mmwe abantu bange, muleme okwetaba mu byonoono bye, era muleme okufuna ku makabi ge. Kubanga ebyonoono bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa bye eby’obujeemu. Okubikkulirwa 18:1-5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Obubaka obw’Okubikkulirwa kwa Yesu Kristo buyimirizibwa mu ssuula esooka, eya kkumi n’enna, eya kkumi n’omunaana n’eya amakumi abiri mu bbiri. Obubaka buno bulagirwa mu bubonero bw’om malaika eyategeerezebwa mu kwogerwako okwasooka n’okwasembayo mu Okubikkulirwa nga ye malaika Gabuliyeri; era mu ssuula eya kkumi n’enna n’eya kkumi n’omunaana obubaka buno bulagibwa mu kifaananyi kya malaika abuuka mu ggulu oba ava mu ggulu ng’akka.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Malaika ava mu ggulu mu ssuula ey’ekkumi n’omunaana ayolesebwa dda ng’ekifaananyi mu ssuula ey’ekkumi, we malaika aserengeta n’ateeka ekigere kimu ku ttaka n’ekirala ku nnyanja. Malaika oyo alina ekitabo Yokaana kye yalagirwa okulya, ne kiwoomya akamwa ke era ne kiwawaza olubuto lwe. Ekitabo Yokaana kye alya kye bubaka, era obubaka obukiikirirwa mu kitabo ekitono kibeera ng’ekifaananyi ky’obubaka bwa malaika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana, noolwekyo nabwo bukiikirira obubaka obulabula obusembayo.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Tututegeezeddwa nti obubaka bwa Katonda bwawerezebwa era ne bulagibwa okuyita mu malayika, era bwe tutunuulira obulungi engeri obubaka bw’okulabula obusembayo bwe bulabisiddwa mu kitabo ky’Okubikkulirwa, tusanga nti emirundi musanvu omulayika amanyisa obubaka bw’okulabula obusembayo. Mu nsonga eyasooka n’eyasemba yali omulayika Gabuliyeri. Ate mu Okubikkulirwa 10 tulaba omulayika ng’akka n’ekitabo ekitono mu mukono gwe. Mu Okubikkulirwa 14 tulaba balayika basatu abalala, bonna bayimiririra obubaka bw’okulabula obusembayo. Ate mu Okubikkulirwa 18 tulaba omulayika omulala ayimiririra obubaka bwe bumu ddala obw’okulabula obusembayo. Obubaka musanvu egy’okulabula ag’enkomerero buyimiririrwa balayika. Ekyasooka n’ekyasemba ye omulayika Gabuliyeri, ate balayika bataano abali wakati w’ekyasooka n’ekyasemba bali balayika b’ekifaananyi.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Kale ddala, buli ekkanisa mu amakkanisa omusanvu erina ne malayika waalyo, naye bo batwala obubaka eri amakkanisa, ate obubaka bw’okulabula obusembayo bwe twabadde twogereko ye bubaka obuulirwa eri ensi yonna.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Buli ku ennyiriri musanvu ez’obunnabbi eziraga obubaka bw’okulabula okw’enkomerero ziteekwa okukebererwa n’obwegendereza era ne zitererezebwa nga zikwatagana, naye mu kaseera kano njagala ntegeeze mu bufunze ensonga entongole ey’Alufa ne Omega. Omulundi ogusooka ensonga lw’eyogerwako mu Kigambo kya Katonda, gwe gw’okulabirako ogw’amaanyi ennyo. Omulundi ogusooka “ensigo” lw’eyogerwako mu Bayibuli liri mu Olubereberye 1:11, gye twategeezebwa nti ensigo erireeta “nga bwe kiri ekika kyayo.” Okusooka okwo okw’okwogerako ku nsigo kussa essira nti erina DNA erikyetaagisa okuyinza okwezaalisa. Yesu yategeeza nti Ekigambo kya Katonda kye nsigo.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Awo ku lunaku olwo Yesu n’ava mu nnyumba n’atuula ku lubalama lw’ennyanja. Era ebibiinja bingi ennyo ne byakuŋŋaana gy’ali, okutuusa n’ayingira mu lyato n’atuula; n’ekibiina kyonna ne kiyimirira ku lubalama lw’ennyanja. N’abayogerera ebintu bingi mu ngero, ng’agamba,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Mulabe, omusizi n’afuluma okusiga; Era bwe yasiga, ensigo ezimu ne zigwa ku mabbali g’ekkubo, n’ennyonyi ne zijja ne zizirya. Ezirala ne zigwa mu bifo eby’amayinja, awatali ttaka lingi; ne zimeera amangu, kubanga tezaalina buwanvu bw’ettaka; Enjuba bwe yavaayo, ne zikyokebwa; era kubanga tezaalina mizi, ne zikaluuka. Ezirala ne zigwa mu mikokolo; ne mikokolo ne gimeera ne gizikunyagira. Naye ezirala ne zigwa mu ttaka erirungi, ne zizaalawo ebibala, ebimu kikumi, ebimu nkaaga, ebimu amakumi asatu. Alina amatu okuwulira, awulire.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Awo abayigirizwa ne bajja gy'ali, ne bamugamba nti, Lwaki oyogera nabo mu ngero?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> N’abaddamu n’abagamba nti, Kubanga mmwe mwebawiddwa okumanya ebyama eby’obwakabaka obw’eggulu, naye bo tebabibawiddwa. Kubanga buli alina, anongerwako, era anaabanga n’obungi okusinga; naye buli atalina, n’ekyo kye yalina kinaamuggyibwako. Kyennava njogera nabo mu ngero: kubanga nga balaba tebalaba; era nga bawulira tebawulira, so tebaategeera. Era mu bo kwe kutuukirira obunnabbi bwa Isaaya, obugamba nti, Muwulira mu kuwulira, naye temunaategeera; era mulaba mu kulaba, naye temunaategereza: Kubanga emitima gy’abantu bano gizitowadde, n’amatwi gaabwe gazibikiridde mu kuwulira, n’amaaso gaabwe bazizibye; baleme okulaba n’amaaso gaabwe, ne bawulira n’amatwi gaabwe, ne bategeera n’emitima gyabwe, ne bakyuke, nange ne mbawonya.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Naye amaaso gammwe galina omukisa, kubanga galaba; n'amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n'abatuukirivu baayagala okulaba ebyo bye mulaba, ne tebaabiraba; era okuwulira ebyo bye muwulira, ne tebaabiwulira.

> Hear ye therefore the parable of the sower.

> Noolwekyo muwulire olugero lw'omusiga.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Buli awulira ekigambo ky’obwakabaka n’atakitegeera, awo omubi n’ajja n’aggyawo ekyasigibwa mu mutima gwe. Ono ye eyasigirwako ensigo ku mabbali g’ekkubo.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Naye oyo eyasigiddwako ensigo mu bifo eby’amayinja, ye awulira ekigambo, n’akikkiriza amangu n’essanyu; naye talina musingi mu ye, wabula amala akaseera katono: kubanga bwe wajja ennaku oba okuyigganyizibwa olw’ekigambo, amangwago asittala.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Eyasigibwa mu miba, ye oyo awulira ekigambo; naye okweraliikirira kw’ensi eno n’obulimba bw’obugagga bizinya ekigambo, era n’afuuka atalina bibala.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Naye eyasigibwa mu ttaka eddungi ye oyo awulira ekigambo n’akitegeera; oyo n’azaala ebibala, ng’aleeta abamu emirundi kikumi, abamu nkaaga, abamu asatu. Matayo 13:1-23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Ensigo, eyo ye Ekigambo kya Katonda, erimu DNA yonna eyetaagika okuleeta ekimera ekijjuvu. Okusooka okwogerwako ku nsonga mu Kigambo kya Katonda kulimu ebitundu by’ensonga eyo byonna ebiriwo. Eki kino kiyitibwa “etteeka ly’okwogerwako okusooka.” Nga bwe liyongera okwekebejjebwa, bwe lisinga okwesigika.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Nga tetunnayongerayo mu kunnyonnyola ku Alpha ne Omega era n’okunnyonnyola nti Ekigambo kya Katonda mbuto, kirungi okwekenneenya okuva mu kyawandiikibwa kye twakyogeddeko mu Matayo ebimu ku nsonga ez’omugaso mu kukebera kwaffe Ekitabo ky’Okubikkulirwa. Baanabbi bonna boogera ku nkomerero y’ensi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera kitono ku biseera byabwe okusinga ku byaffe, bwe kityo obunnabbi bwabwe bukola eri ffe. ‘Era ebyo byonna byabatuukako okuba ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, ffe abatuukiddwako enkomerero z’emirembe.’ 1 Abakkolinso 10:11. ‘Si bo bokka, naye ffe be baweerezebwa ebyo, ebibabuuliddwa kaakano abo abababuulidde enjiri mu Mwoyo Omutukuvu eyatumibwa okuva mu ggulu; ebyo bamalayika bye beegomba okutunulamu.’ 1 Peetero 1:12....”

> “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.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Ekitundu kino kiwa abajulizi basatu (Paulo, Peetero ne Ellen White) nga bajulira nti bannabbi bonna boogera ku nkomerero y’ensi, ekyo kye kiseera ddala lwe kibikkulirwa ekyama ekiri mu Kitabo ky’Okubikkulirwa. Noolwekyo, mu Matayo essuula ey’ekkumi n’esatu Yesu bwe yagamba nti, ‘omukisa guli ku maaso gammwe, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga mazima mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba ne batabiraba; n’okuwulira ebyo bye muwulira ne tebabiwulira,’ yali ayogerera ddala omukisa gwe gumu ogw’alambiddwa mu minnyiriri esatu egyasooka egy’essuula esooka mu Kitabo ky’Okubikkulirwa.

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

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

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yesu yayogera olugero lw’omusizi, era oluvannyuma abayigirizwa ne baleetebwa okumwebuuza ku lugero olwo. Naye nga tebannatandika okuyogeragana ne Yesu, yabagamba, era n’okusingira ddala ffe, nti, “Buli alina amatu okuwulira, awulire.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yesu abuulira olugero era n’alumaliriza n’okulabula abo abalina amatu ag’okuwulira. Awo abayigirizwa baleetebwa mu kukubaganya ebirowoozo mwe Yesu akwatako waakiri ebirowoozo bisatu ebikulu. Alambulula enjawulo wakati w’ebika bibiri by’abawulira, era mu kukola bwe atyo ayogera ku kitundu mu kitabo kya Isaaya okutuwa obujulizi obw’okubiri ku bika bibiri by’abawulira (kubanga byonna biri mu nteekateeka ey’abo abaletegefu okuwulira). Ekirowoozo eky’okusatu ky’ateeka mu maaso, okusinga ku bika bibiri by’abawulira n’ekitabo kya Isaaya ng’obujulizi obw’okubiri, kye kino nti Ekigambo kya Katonda mbeewu. Kale okukakasa nti Ekigambo kya Katonda mbeewu, kuba ku bimu ku byetaagibwa okuwulirwa abo abawulira Obubikkulirwa bwa Yesu Kristo mu ssuula esooka y’Obubikkulirwa. Waliwo abawulira babiri mu nnyiriri essatu ezisooka, nga bwe waliwo ebika bibiri by’abawulira mu Matayo kkumi na ssatu. Matayo kkumi na ssatu kyongerako okunyonyola engeri ez’enjawulo mwe abo abagaana okuwulira beesalirawo obutawulira. Era obujulizi bwa Isaaya bwongera okwongeramu ebisingawo ku bubaka bwe tuteekwa okuwulira.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Mu mwaka kabaka Uuziya lwe yafa, nalaba Mukama nga atudde ku ntebe ey’obwakabaka, ey’ewaggulu era eyayimusiddwa, olugoye lwe oluwanvu ne lujjuza yeekaalu. Waggulu waayo waaliwo abaseraafu bayimiridde; buli omu yali alina ebiwaawaatiro mukaaga; ebiri ne yeekisa nabyo amaaso ge, n’ebiri ne yeekisa nabyo ebigere bye, n’ebiri n’abuuka. Era omu n’ayogerera waggulu eri munne, ng’agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama w’eggye; ensi yonna ejjudde ekitiibwa kye. N’emiggo gy’omulyango ne gikankana ku ddoboozi ly’oyo eyakaabiranga, n’ennyumba ne ejjula omukka.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Awo ne ngamba nti, Zikangubye nze! Kubanga nzikiridde; kubanga ndi musajja ow’emiromo emyonoonefu, era mbeera wakati w’abantu ab’emiromo emyonoonefu: kubanga amaaso gange galabye Kabaka, Mukama w’eggye.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Awo omu ku Baserafi n’abuuka n’ajja gye ndi, ng’alina ekikala ekyaka mu mukono gwe, kye yaggye ku kyoto n’amanda; n’akiteeka ku kamwa kange, n’agamba nti, Laba, kino kikwatiddwa ku mimwa gyo; obononyo bwo buggyiddwaawo, n’ekibi kyo kinaziddwaawo.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Ani gwe ntuma, era ani agenda ku lwaffe? Awo ne njogera nti, Nze ndi wano; ntuma nze.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Era n’agamba nti, Genda, ogambe abantu bano nti, Muwulire ddala, naye temutegeera; mulabe ddala, naye temumanya. Kola omutima gw’abantu bano guzito, era ozitoze amatwi gaabwe, oggalewo amaaso gaabwe; baleme okulaba n’amaaso gaabwe, ne bawulire n’amatwi gaabwe, ne bategeere n’omutima gwabwe, ne bakyuke, ne bawone.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Awo ne njogera nti, Mukama, kinaamalira ddi? N’addamu nti, Okutuusa ebibuga lwe biribeerera nga tewali ababeeramu, n’ennyumba nga tewali muntu, n’ettaka ne libeerera ddala; era Mukama aliggya abantu n’abatwale ewala nnyo, ne wabeerenga okulekebwa okunene wakati mu nsi. Naye ne kityo mu yo walibeerawo ekitundu eky’ekkumi, ne kiddayo, ne kiryebwa; ng’omuti gwa terebinti n’ogwa oki, nga essinziro lyagwo libeeramu mu gwo bwe guggyako amakoola gaagwo; bwe kityo ensigo entukuvu y’ejja kuba essinziro lyayo. Isaaya 6:1-13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Kale, ekitundu kino okuva mu kitabo kya Isaaya kyewuunyisa nnyo ddala olw’obuziba bw’ensonga z’obunnabbi ze kiyogerako. Nnyingi ku nsonga ezo zimaze okwogerebwako emirundi mingi mu Emmeeza za Habakkuku, noolwekyo tujja kuzikungaanya mu bufunze ensonga eziva mu kitundu kino eziwagira okulowooza kwaffe ku Yesu bw’ayogerako ekigambo kye nga nsigo.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Kikakasiddwa nti Isaaya mu kyawandiiko kino akiikirira nnabbi, era nga bwe kityo akiikirira abantu ba Katonda ku nkomerero y’ebiseera. Ekisinga obukulu ku nsonga yaffe, Isaaya akiikirira abantu abaali babeera mu kibi, kyokka nga baweereza mu kkanisa ya Katonda. Okutuusa Isaaya lwe yafuna okubikkulirwa kw’ekitiibwa kya Katonda, teyategeera obwonoonyi bwe yennyini. Yali wa Lawodikiya, yali muzibe amaaso.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> Isaaya yali akunenya ebibi by’abalala; naye kaakano yeeraba nga ye yennyini asalirwa omusango gumu gwe yasalirako bo. Yali asanyukira emikolo egy’ekikompola, egitaliimu bulamu, mu kusinza kwe eri Katonda. Teyamanyanga kino okutuusa Mukama lwe yamulabikira mu kwolesebwa. Amagezi ge n’ebirabo bye kaakano byamulabikako nga bitono nnyo, bwe yatunula ku butukuvu n’obukulu n’ekitiibwa eby’awatukuvu. Nga teyasaanira! era nga tayetaganyizibwa mu buweereza obutukuvu! Endowooza ye ku ye yennyini eyinza okwogerwa mu bigambo bya Pawulo omutume, ‘Ai, omuntu mwavu nze! Ani anaanunula okuva mu mubiri guno ogw’okufa?’

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> Naye Isaaya yatumirwa obuyambi mu nnaku ze. ‘Awo omu ku Ba Serafiimu n’abuuka n’ajja gye ndi, ng’alina mu mukono gwe ekikye kye yaggya n’empiki okuva ku kyoto; n’akissa ku mimwa gyange, n’agamba nti, Laba, kino kituuse ku mimwa gyo; n’obutali butuukirivu bwo buggiddwawo, n’ekibi kyo kisasiddwa.’ Isaaya 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> Ekyolesebwa ekyaweebwa Isaaya kiraga embeera y'abantu ba Katonda mu nnaku ez’enkomerero. Balina omukisa okulaba mu kukkiriza omulimu ogugenda mu maaso mu kifo ekitukuvu eky’omu ggulu. ‘Era yeekaalu ya Katonda ey’omu ggulu n’eggulibwa; ne wabaawo okulabika essanduuko y’endagaano ye mu yeekaalu ye.’ Bwe batunuulira mu kukkiriza Ekitukuvu Ennyo, ne balaba omulimu gwa Kristo mu kifo ekitukuvu eky’omu ggulu, bategeera nti be bantu ab’emimwa emyonoonefu—abantu be emimwa gyabwe emirundi mingi egayogedde ebitaliimu, era ebirabo byabwe tebitukuziddwa wadde okukozesebwa okuwa Katonda ekitiibwa. Kye kireetera basobole nnyo okwenakuwala bwe bageraageranya obunafu n’obutatuukirivu bwabwe n’obutukuvu n’obulungi bw’obuntu obw’ekitiibwa bwa Kristo. Naye bwe baba nga, ng’Isaaya, bakkiriza okukwatibwako nga Mukama bw’ateekateeka okukola ku mitima gyabwe, era ne bennyisa wansi mu maaso ga Katonda, waliwo essuubi eri bo. Olukongojja lw’endagaano luli waggulu w’entebe ey’obwakabaka, era omulimu ogwakolebwa eri Isaaya gunaakolebwa mu bo. Katonda anaddamu okwegayirirwa okuva mu mutima ogwennyinyala.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> "Ekingendererwa ky’omulimu omukulu era omuzito ogw’a Katonda kwe kukuŋŋaanya wamu ebitole by’engaano okubitereka mu ggwanika ery’omu ggulu; kubanga ensi erijjula ekitiibwa kya Mukama. Noolwekyo walemeewo n’omu anyigirizibwa omwoyo nga alaba obubi obweyongedde okusaasaana era ng’awulira ebigambo ebiva mu mimwa egy’ekivve. Bwe kiba nti amaanyi ag’ekizikiza geetegeka okulumba abantu ba Katonda; Sitaani bwe’akuŋŋaanya amagye ge olw’olutalo olukulu olwasembayo, era amaanyi ge ne galabika nga manene nnyo, nga gali kumpi okweyatilira ddala, awo okulaba okutereeze okw’ekitiibwa kya Katonda, entebe ey’obwakabaka empitirivu era eyagulumizibwa waggulu, ng’eggudde wansi w’omutego ogw’okusuubiza, kijja okuwa okwegumya, okukakasa, n’emirembe." Review and Herald, Desemba 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Ekyolesebwa "kiyimiririra embeera y'abantu ba Katonda mu nnaku ez'enkomerero." Abantu ba Katonda mu nnaku ez'enkomerero bali Aba Lawodikiya.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Era ku malayika w’ekkanisa ey’Ab’e Laodikiya wandiike; Bino by’ayogera Ameeni, omujulirwa omwesigwa era ow’amazima, entandikwa y’obutonde bwa Katonda; Mmanyi ebikolwa byo, nti toli malulu wadde mugumu: nnandyagadde obeere oba malulu oba mugumu. Kale kubanga oli wa magengere, era ssi malulu wadde mugumu, nnaakuwalula mu kamwa kange. Kubanga oyogera nti, Ndi mugagga, era nnyungedde mu bintu, so sirina kye nkyetaaga; naye tomanyi nti oli mu nnaku, era asaanirwa okusaasirwa, omwavu, omuzibe w’amaaso, era bwereere: Nkuwa amagezi okugula eri nze zaabu eyagezesebwa mu muliro, olyoke obeere mugagga; n’engoye enjeru, olyoke oyambalibwe, era ekivume ky’obwereere bwo kireme kulabika; era osiige amaaso go eddagala ly’amaaso, olyoke olabe.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Bonna be njagala, mbakangavvula era mbabonereza: kale mube abanyiikivu, era mwenenye. Laba, nnyimiridde ku luggi, nkonkona: omuntu bw’awulira eddoboozi lyange, n’aggulawo oluggi, nnayingira gy’ali, ne tulye wamu naye, naye wamu nange. Oyo awangula, mmuwa okutuula nange ku ntebe y’obwakabaka bwange, nga nange bwe nawangula ne ntudde wamu ne Kitaange ku ntebe ye.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Alina okutu, awulire kye Omwoyo agamba eri amakkanisa. Okubikkulirwa 3:14-22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> Obubaka eri ekkanisa ey'Ab'e Lawodikiya kye kunenya okwekangisa, era bukwatira ddala ku bantu ba Katonda mu kiseera kino.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> 'Eri malayika w'ekkanisa ey'Abalaodikiya wandiika: Bw'ati bw'ayogera Amina, Omujulirwa omwesigwa era omutuufu, Entandikwa y'ebitonde bya Katonda; Mmanyi ebikolwa byo, nti toli nnyogoga newaakubadde mugumu: nandyagadde obe nnyogoga oba mugumu. Kale kubanga oli wamazzi-amazzi, so si nnyogoga newaakubadde mugumu, ndikusuula okuva mu kamwa kange. Kubanga oyogera nti, Ndi mugagga, era nneeyongeddeko ebintu, so tewetaaga kintu kyonna; so nga tomanyi nti oli ow'obuyinike, era ow'ennaku, omwavu, muzibe w'amaaso, era obwereere.'

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> Mukama wano atulaga nti obubaka obw’okutwalibwa eri abantu be okuyita mu basumba be yayita okulabula abantu si bubaka bw’emirembe n’obukuumi. Si bya kuyogera byokka, wabula bya nkola mu buli nsonga. Abantu ba Katonda mu bubaka eri Aba Laodikeya balagibwa nga bali mu mbeera ey’okwesiga kw’omubiri. Batereera, nga beerowooza nti bali mu mbeera eyawaggulu mu by’omwoyo bye batuuseko. ‘Kubanga ogamba nti, Ndi mugagga, era nneeyongeddeko ebintu, era sirina kye netaaga; so tomanyi nti oli omuntu omubi, era omusaasirwa, era omwavu, era muzibe w’amaaso, era bwereere.’

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> Obulimba ki obusinga obuyinza okugwa ku mitima gy'abantu okusinga okwesiga nti bali mu mazima nga mu butuufu bonna bali mu nsobi! Obubaka bw'Omujulizi Omutuufu busanga abantu ba Katonda mu bulimba obunakuwaza, kyokka nga balina obwesimbu mu bulimba obwo. Tebamanyi nti embeera yaabwe ya kusaasirwa mu maaso ga Katonda. Nga abo aboogeddwako beegulumiza beegamba nti bali mu mbeera ey'awaggulu mu by'omwoyo, obubaka bw'Omujulizi Omutuufu bumenya okwekakasa kwabwe mu kunenya okw'ekangabwa, nga bubalaga embeera yaabwe entuufu ey'obuzibe bw'amaaso mu by'omwoyo, obwavu, n'okuba mu mbeera eya kusaasirwa. Obujulizi obwo, obusala nnyo era obukakamu, tesobola kubeera nsobi, kubanga Omujulizi Omutuufu y'ayogera, era obujulizi bwe bulina okuba butuufu.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> Kizibu eri abo abeewulira nga bakakasa mu byebatuukako, era abeemanyiiza nga baagagga mu obumanyi bw’Omwoyo, okwaniriza obubaka obulanga nti balimbiddwa era beetaaga buli mukisa gw’Omwoyo. Omutima ogutatuukuziddwa “mulimba okusinga ebintu byonna, era gwonoonefu nnyo.” Nnalabisibwa nti bangi beeyanjuluza nga beemanyiiza nti bali Bakrisitaayo abalungi, nga tebalina na kasana k’omusana okuva eri Yesu. Tebalina ku bwabwe bennyini obumanyirivu obulamu mu bulamu obutukuvu. Beetaaga okusooka omulimu omuwanvu era omujjuvu ogw’okweetoowaza mu maaso ga Katonda, olwo ne bawulira obwetaavu bwabwe obutuufu obw’okuwaayo kaweefube omunyiikivu ogugumiikiriza okufuna emikisa gy’Omwoyo egy’omuwendo. Obujulizi, ekitabo ky’okusatu, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Isaaya bwe yakyuka okuva mu mbeera ye eya Layodikiya, yeyawaayo okutwala obubaka obusembayo bw’okulabula eri ensi yonna. Olunyiriri olusatu mu essuula ey’omukaaga lukwataganya ebyafaayo eby’obunnabbi bya Isaaya n’ebyafaayo eby’obunnabbi eby’Okubikkulirwa essuula ey’ekkumi n’omunaana, nga Malayika bw’akka n’ensi ne eyaka olw’ekitiibwa kye.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Awo oluvannyuma lw'ebyo nnalaba malayika omulala ng'akka okuva mu ggulu, ng'alina obuyinza bungi; n'ensi n'eyaka olw'ekitiibwa kye. Okubikkulirwa 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Isaaya akiikirira abantu ba Katonda mu biro nga malayika ow’Okubikkulirwa ekkumi n’omunaana bw’akka wansi, kubanga bwe yattwalibwa mu Eweema entukuvu ey’omu ggulu, yawulira Basserafiimu nga balangirira nti, “Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow’Eggye; ensi yonna ejjudde ekitiibwa kye.” Isaaya, nga Yokaana mu Okubikkulirwa, akiikirira abantu ba Katonda abalangirira obubaka obulabula obw’enkomerero. Yokaana yayita abantu ba Katonda “Ensigalira,” ate Isaaya yabayita “ekitundu eky’ekkumi,” oba “ekkumi.” Ekigambo eky’ensibuko mu Lweeberu kitegeeza “okuwa ekkumi.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ekibuuzo eky’obunnabbi “okutuusa ddi?” Isaaya kye yabuuza kibuuza emirundi mingi mu Ekigambo kya Katonda (era olw’obufunze, okuddamu ku kibuuuzo kino kya “okutuusa ddi?” kwe kulaga okujja kw’etteeka lya Sande ery’eggwanga mu United States). Okusinziira ku Ellen White, mu kiseera ekyo “okuvamubuulokofu kw’eggwanga kulijjirwaamu okuzikirira kw’eggwanga,” era nga Isaaya bw’agamba kye kiseera “ebibuga binaamalibwamu abantu ne bifuuka matongo, n’amayumba nga tewali muntu, n’ensi n’efuuka matongo ddala; era Mukama aliggya abantu n’abatwala ewala nnyo, era wabeewo okulekerwa okunene wakati mu nsi.” “Okulekerwa okunene wakati mu nsi” be “abangi” abagwa mu kiseera ky’etteeka lya Sande, ng’okusinziira ku Danieli 11:41. Abo be bantu ba Isaaya mukaaga ne Matayo kkumi na ssatu abalina amaaso naye ne bataabona, n’amatu naye ne batawulira, era n’abo mu Kubikkulirwa ssatu abagaana amagezi agawa ekkanisa ya Laodikoya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Aliyingiramu n’ensi ey’ekitiibwa, n’ensi nyingi zijjatwalibwa; naye bano banaawonya mu mukono gwe: Edomu, ne Mowaabu, n’abakulu b’abaana ba Amoni. Danyeri 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Isaaya yalina kyolesebwa kya Yesu Kristo mu watukuvu we, nga ne Yokaana bwe yalaba mu Kitabo ky’Okubikkulirwa. Isaaya ayimirira “ekitundu eky’ekkumi” oba ekkumi (omusolo) ekiddawo era “kinaalyibwa” ng’omuti. Ekigambo ky’Olwebbulaniya ekivunuddwa “kulyibwa” kitegeeza okumalibwa n’omuliro. Naye abo abali mu “kkumi” balina “obutonde” obuli munda mu bo omuliro tegumalawo. Kitegeeza nti obutundu mwenda ku kkumi tebalina obutonde obwo? Omuliro ogulaga ng’ulya era ng’ugimalawo omuti gwa teil n’ogwa oak gwe muliro gw’Omubaka w’Endagaano ajja mangu mu yeekaalu ye mu kitabo kya Malaki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Laba, nja kutuma omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya alijja mangu mu yeekaalu ye, ye mubaka w’endagaano gwe musanyukira; laba, alijja, bw’ayogera Mukama w’eggye.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Naye ani ayinza okugumiikiriza olunaku lw’okujja kwe? Era ani ayinza okuyimirira bw’alirabika? Kubanga ali ng’omuliro gw’omusaanuula, era ng’ensabuni y’abayonja engoye. Era alituula ng’omusaanuula n’omutukuza w’effeeza; era alitukuza abaana ba Leevi, n’abayonja ng’engeri gye batukuza zzaabu n’effeeza, balyoke bamuwaayo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kirisanyusa Mukama, nga mu nnaku ez’edda, era nga mu myaka egyayita. Malaki 3:1-4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Ekkumi lya Isaaya (ekyo kye ekiweebwayo eky’ekkumi) kye kimu ne “ekiweebwayo mu butuukirivu” kya Malaki. Ekiweebwayo kya Malaki be bantu ba Katonda, abalagibwa nga “abaana ba Lewi” abatukuzibwa mu muliro okuleeta “ekiweebwayo mu butuukirivu,” era abo “abalibwa” omuliro mu bujulizi bwa Isaaya be b’ekkumi, oba ekiweebwayo eky’ekkumi.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Okusinziira ku kisa kya Katonda kye yampa, nga nze omuzimbi omutegeevu, nateeka omusingi, n'omulala azimba ku gwo. Naye buli muntu yeegendereze engeri gy'azimba ku gwo. Kubanga omusingi omulala tewali ayinza kuteeka okujjako ogwateekeddwa, ogwo gwe Yesu Kristo. Kati oba nga omuntu yenna azimba ku musingi guno zaabu, ffeeza, amayinja ag'omuwendo, emiti, ebikuta, obusu; omulimu gwa buli muntu gunaalabisibwa: kubanga olunaku lunaagulambulula, kubanga gunaalabisibwa omuliro; era omuliro gunaagezesa omulimu gwa buli muntu engeri gye guli. 1 Abakkolinso 3:10-13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pawulo wano ategeeza nti emirimu gya buli muntu giribikkulibwa mu "muliro". Mu Malaki omuliro gusangulawo ebisigala eby'obutaliimu. Mu Isaaya, okutukuza kw’ "ekitundu eky’ekkumi" kubaawo "bwe" basuula amakoola gaabwe. Amakoola ge kabonero k’ekibi ekyekwekeddemu, okwefuula ky’otali n’okwesalirawo, nga bwe byakkakasibwa Adamu ne Eva.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Abo b'ekitundu ekya kkumi kya Isaaya balimu ekintu ekitasobola okwokebwa n'omuliro, era ekyo kye "ensigo entukuvu". Balina Kristo mu bo, essuubi ly'ekitiibwa. Isaaya yennyini ye "ensigo entukuvu" era ye ne "ekitundu ekya kkumi" ky'alambulula. "Ensigo entukuvu" ne "ekitundu ekya kkumi" byombi baddayo okuva mu mbeera eya Laodikeya okudda mu mbeera eya Firadelfiya, nga bayitira mu Okubikkulirwa kwa Yesu Kristo mu watukuvu we.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Ekyolesebwa eky’ekitiibwa kya Katonda ekireetera Isaaya okukaaba nti azikiriddwa, nti ye muntu atalongoofu era omwonoonyi yeetaaga okusonyiyibwa, kituukirira mu yeekaalu ey’omu ggulu mu kiseera emiti lwe gisuula amakoola gaayo. Ekigambo “cast” kitegeeza “okusuula ebweru”, oba “okutema” omuti. Okusuulibwa ebweru kwa Lawodikiya kulagiddwa wano. “Ekitundu eky’ekkumi” oba abasigaddewo balyita mu “muliro” ogutukuza oguleetebwa Omubaka w’Endagaano owa Malaki, era bwe kityo emirimu gyabwe egy’obuntu gikwokererwemu mu by’emwoyo ne giggwawo, ne kisigala kyokka “eky’essinziro” ekitasobola kwokererwa, kye “Ensigo Entukuvu”. Abagaana okuwulira banaasuulibwa ng’amakoola amakalu agafu, oba banaasuuziwa mu kamwa ka Mukama.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yesu ye Ensigo Entukuvu, era ensigo erina DNA yonna eyetaagibwa okuzalawo ekimera kyonna. Ekigambo kya Katonda kye nsigo, era n’olwekyo okwogerwako okusooka kw’ekintu mu Kigambo kya Katonda kulimu byonna ebyetaagisa okutuusa ensonga eyo ku kukula ddala mu mukkiriza, bwe kitegeerwa mu ngeri entuufu.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Isaaya essuula mukaaga eraga abantu abatagenda "kuwulira" mu kiseera mwe mulina ddala okuwulira okusobola okufuna omukisa oguli mu bubaka bw’Okubikkulirwa kwa Yesu Kristo. Abantu Yesu be yategeeza baali abantu ba Katonda abaalondebwa, baali mukyala we, baali abantu b’endagaano ye, baali Isirayiri ey’edda.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Isirayiri ey’edda, oba eyasooka, efaananiriza Isirayiri ey’omulembe guno, oba ey’enkomerero. Abantu ba Katonda mu nkomerero y’ensi be Abadiventisti b’Olunaku olw’omusanvu, abalonde be, mukyala we, abantu b’omukago gwe, Isirayiri ey’omulembe guno. Obujulirwa obuva mu byafaayo bya Isaaya, nga bugattiddwa n’ebyafaayo bya Kristo, buwa abajulirwa babiri abalaga nti mu nkomerero y’ensi Ekibiina ky’Abadiventisti b’Olunaku olw’omusanvu kijja kubeera mu ‘embeera’ ey’okubula era eterasoboka kununulwa, eyakiikirirwa mu bubaka eri Lawodikiya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Si nti tebasobola kulokolebwa, wabula tebasobola kulokolebwa mu mbeera eya Lawodikiya gye balimu, nga Isaaya bwe yali nga tannafunayo ekyo kye yayitamu, era nga bwe baali Abayudaaya mu byafaayo bya Kristo.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Omu ku bintu Omulaodikiya by'alina "okuwulira" ye Olugero lw'Omusuula Ensigo. Alina "okuwulira" mu lugero olwo nti Ekigambo kya Katonda kye "ensigo", ensigo entukuvu. Bwe kiba "kiwuliddwa", wabaawo omusingi oguteekebwa ogutandika okuggulawo ekyama ky'obubaka bw'Okubikkulirwa, kubanga obubaka obwo busibiddwa mu kumanyirivu ennene nti Yesu ye Alpha ne Omega, ow'olwasooka n'ow'olw'enkomerero, entandikwa n'enkomerero. Okutegeera enkwatagana wakati w'enkomerero n'entandikwa kulimu n'okutegeera nti Yesu ye Kigambo, era Ye Nsigo.

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

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

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Kaakano ebisuubizo byayogerwa eri Ibulayimu n'ezzadde lye. Teyagamba nti, N'ezzadde, ng'eky'abangi; naye ng'eky'omu, nti, N'ezzadde lyo, ye Kristo. Abagalatiya 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Okutegeera enkolagana wakati w’enkomerero n’entandikwa kyesaba okutegeera “etteeka ly’okwogerwako omulundi ogusooka.” Etteeka lino liraga nti entandikwa y’ensonga ye ky’okulabirako ekisinga obukulu kubanga erimu emboozi yonna; era, mu ngeri y’Ekigambo kya Katonda, entandikwa ye nsigo. Ekiddako mu bukulu ye nkomerero, kubanga eyo gye basibira wamu ebitundu byonna by’emboozi nga tewasigaddewo kintu kyonna ekitasibiddwa. Naye ebigambo ebikwata ku nsonga ebyogerwawo wakati byongera amaanyi n’obulambulukufu ku mboozi, era mu ngeri eyo omakati bwa mugaso nga bwe giri entandikwa oba enkomerero.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Waliwo ebingi ennyo ebirala eby’okwogerako ku nsonga eno, naye bwe tuddawo ku kitundu ekiri mu Matayo kkumi n’asatu tuyinza okulaba nti Yesu yalambulula ebika bibiri by’abantu—abo abawulira n’abo abatawulira. Alaga nti waliwo engeri ezisukka emu ez’okutawulira, naye oluvannyuma awa omukisa eri abo abawulira.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Naye amaaso gammwe galina omukisa, kubanga galaba; n’amatwi gammwe, kubanga gawulira. Kubanga mazima mbagamba nti, bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne batabiraba; era n’okuwulira ebyo bye muwulira, ne tebaabiwulira. Noolwekyo muwulire olugero lw’omusiga ensigo. Matayo 13:16-18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Okusinziira ku bunabbi "omukisa" guno kale gumu ddala ogw'Okubikkulirwa 1:3:

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

> Omukisa gube ku oyo asoma, era n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebyawandiikiddwa omwo; kubanga ekiseera kiri kumpi.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Ebigambo bya Yesu mu Matayo 13 ebyo ebyoogerera ku Isaaya 6, nga bikwatagana n’ebiwandiiko bya Ellen White, bikakasa nti waliwo ebintu ebirabika era ne biwulirwa ku nkomerero y’ensi, ebyali bya maanyi nnyo okutuusa nti abasajja abatuukirivu bangi n’abannabbi baayagala okubeera balamu mu kiseera ekyo lwe obubaka olusembayo olw’okulabula bwalina okuggulwawo, era nti abantu olwo “balibiraba” ne “balibiwulira.”

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yokaana yagambibwa okuggalira ebigambo ebyo ‘Seven Thunders’ bye yayogera mu ssuula kkumi, era mu ssuula amakumi abiri mu bbiri waliwo ekiragiro nti, ‘Toggalira ebigambo by’obunnabbi bw’ekitabo kino; kubanga ekiseera kiri kumpi.’ Olunyiriri olugoberera lulaga okukoma kw’ebbanga ly’okugezesebwa kw’abantu. Nga tekinnaba kuggalibwa eryo ebbanga ly’okugezesebwa, wabaawo ekiragiro eky’okuggulawo ‘Seven Thunders’, era ‘Seven Thunders’ kwe kitundu kyokka mu kitabo ky’Okubikkulirwa ekyali kiggaliddwa mu kiseera ekyo. Ku ‘Seven Thunders’ tutegeezeddwa nti kimirira okutandikwa n’okukoma kwa Adventism.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Omusana ogw’enjawulo ogwaaweebwa Yokaana era ne gulagibwa mu kubwatuka omusanvu, gwali kulaga okw’ebintu ebyali bigenda okubaawo wansi w’obubaka bw’omumalayika ow’olubereberye n’ow’okubiri....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Luvannyuma lw’ebiraka bino musanvu bwe byayogera n’eddoboozi byabyo, ekiragiro kijja eri Yokaana ng’ekyajja eri Danyeri ku nsonga z’ekitabo ekitono: ‘Komya ebyo ebiraka musanvu bye byayogera.’ Ebyo bikwatagana n’ebintu eby’omu maaso ebigenda okubikkulirwa mu kulondolagana kwaabyo. The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Okubwatuka kw’enkuba omusanvu kuyimirira ebintu ebyaliwo mu ntandikwa y’eddiini y’Abadiventisiti, mu byafaayo by’obubaka bw’Malayika ow’olubereberye n’ow’okubiri, okuva mu 1798 okutuuka nga 22 October 1844; era mu kiwandiiko kye kimu ekyogeddwako waggulu tutegeezebwa nti Okubwatuka kw’enkuba omusanvu “kwekwata ku bintu ebirijja, ebirijja okubikkulirwa mu nsengeka yaabyo.” Byafaayo eby’entandikwa y’eddiini y’Abadiventisiti biraga enkomerero yaayo, kubanga Yesu Kristo, ng’ali Alufa ne Omega, ateeka omukono gwe ku byafaayo byonna by’eddiini y’Abadiventisiti, kubanga byafaayo bino bitukuvu nga byafaayo bya Isirayiri ey’edda bwe byali bitukuvu.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Ng'okugamba kwa Yesu mu Matayo 13, ebintu bino bye by'abannabbi baayagalanga okulaba, era abayigirizwa ne bafuuna omukisa olw'okubimanya. Abayigirizwa abo bayimirira abantu ba Katonda ku nkomerero y'ensi, ab'omukisa olw'ebyo bye balaba ne bye bawulira. Ebyo bye balaba ne bye bawulira kye ky'obubaka bw'Okubikkulirwa kwa Yesu Kristo, era buyimirirwa ne mu bubaka bw'Obubwatuka bw'enkuba omusanvu, obuyimirira byombi ebyafaayo by'Abamillerite n'ebyafaayo by'abantu 144,000.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White yategeeza nti ebyafaayo Kristo bye yalambulula okuba ebyafaayo abantu abatuukirivu bye baayagalanga okulaba, byebimu n’eby’Abamillerite okuva mu 1840 okutuuka mu 1844; era n’agamba nti, “obubaka bulijja mu bwangu, nga Katonda bw’abuteekateekedde, era bulikula ne bufuuke eddoboozi eddene.” “Eddoboozi eddene” liyimirira okulabula okw’enkomerero kw’omulayika ow’okusatu, era bwe obubaka obwo buliweebwa, buliddamu okulaga ebyafaayo eby’akatandika kw’Obu-Adiventisti. Obubaka obw’okulabula okw’enkomerero bwe “obubaka” “obugenda mu makanisa gonna,” era “obubaka bwonna obuwaiddwa okuva mu 1840 okutuuka mu 1844 busaanidde okuteekebwamu amaanyi kaakano.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alefa ne Omega kiraga enkomerero ng’ekwatagana n’entandikwa. Ellen White agamba nti "obubaka bulina okugenda eri amakanisa gonna," era Yesu yagamba Yokaana "Nze Alefa ne Omega, asooka n’asemba: era, ky’olabako, kiwandiike mu kitabo, okitume eri amakanisa musanvu agali mu Asiya; eri Ephesus, n’eri Smyrna, n’eri Pergamos, n’eri Thyatira, n’eri Sardis, n’eri Philadelphia, n’eri Laodicea."

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Obubaka bwa 1840 okutuuka ku 1844 bwerimu ku ebyo ebirina okuweerezebwa eri amakanisa.

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