Article

# What is Truth? - Number One

Mazima kye ki? - Ennamba Emu

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Enteekateeka y’Amazima: Okubikkulirwa, Okufananagana kw’Obunnabbi, n’Alufa ne Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Nga tetunnakwatako nsonga ey’okubuuza nti amazima kye ki, tukimanyi nti twatandise okunoonyereza kuno n’ebigambo ebisatu ebyasooka mu ssuula esooka ey’Okubikkulirwa, era oluvannyuma twongerako ekiwandiiko ekikwata ku Eriya. Ebiruubirirwa ebimu eby’okunoonyereza kuno bye bino: okumanya omulimu gwa Amerika mu bunnabbi, okuggulawo obubaka bw’Okubikkulirwa kwa Yesu Kristo, okutegeera engeri bannabbi gye bayimirira ng’ekifaananyi kya bantu ba Katonda, n’okulowooza ku biva mu kutegeera nti Yesu ye Alefa. Twayoleka nti ebigambo ebisatu ebyasooka mu Okubikkulirwa bikwatagana era bigendererana n’ebigambo ebyasembayo eby’Okubikkulirwa, era mu mbeera zombi, ku ntandikwa ne ku nkomerero, Yesu yetegeeza nti ye Alefa ne Omega, entandikwa n’enkomerero, Omubereberye n’Owasembayo.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Twakozesa okwogerako okutono ku Eriya mu nsomo ey’okubiri okulaga nti ebyawandiikibwa eby’olutandika mu Bayibuli bikwatagana n’ebyawandiikibwa eby’enkomerero ebiri mu Endagaano Enkadde n’Empya byombi, era ate nti ebyawandiikibwa eby’olutandika mu Endagaano Empya nabyo bikwatagana n’entandikwa oba n’enkomerero mu ngeri yonna gy’oyagala okulowoozamu ku Bayibuli, oba ng’ogiraba ng’eyonna wamu oba ng’egabiddwa mu ndagaano ebbiri.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Akasonga akalala ke tuyagala okukulaakulanya kwe kumanya nti Obwakatonda bukolanga nga bwe yeekubikkula mpolampola mu byafaayo byonna, okulaga engeri ya Katonda. Kye kivaako tulaba nti, nga bwe gya gyita mu mulamwa gwa Baibuli ogw’ebyafaayo by’endagaano, Katonda mpolampola yawangayo okwoleka ebisinga eby’ekikula kye, nga ayita mu makulu g’amannya ge ag’enjawulo. Katonda Omuyinza Wonna yayogera ne Abulaamu, era Katonda omu yennyini n’ayogera ne Musa, naye n’ategeeza Musa nti okuva olwo erinnya lye limanyibwenga nga Yakuwa. Ate bwe yajja Kristo, yeeyanjula n’erinnya eritamanyibwa mu Endagaano Enkadde, okuggyako okwogerwako omulundi gumu kw’erinnya eryo ogw’Omubabulooni mu ssuula ey’okusatu eya Danyeri. Si kyokka Yesu yategeeza nti ye Mwana wa Kitaawe eyazaalibwa yekka, naye era mu byafaayo by’endagaano ebyo bennyini yeeyatula nga Mwana w’Omuntu. Katonda era yawa Adyaventi ya Millerite erinnya bwe yayingira endagaano mu ntandikwa ya Adyaventi.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> "Mu kiseera kino, bwe tuli okumpi nnyo n'enkomerero, tufaanane nnyo ensi mu nkola okutuusa ng'abantu bagezaako bwerere okuzuula abantu ba Katonda abayitibwa erinnya lye? Waliwo anaatunda ebiranga byaffe eby'enjawulo, nga tuli abantu ba Katonda abalondeddwa, olw'omuganyulo gwonna ensi gyesobola okuwa? Ekisa ky'abo abamenya etteeka lya Katonda kirabikenga ng'eky'omuwendo omunene? Abo Mukama be yayita nti abantu be, balowooza nti waliwo amaanyi agasinga ago ga 'NZE NDI Omukulu'? Tugezaako okuzikiza ensonga ez'enjawulo mu kukkiriza ezitufudde Abadiventisiti ab'Olunaku Olw'omusanvu?" Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Erinnya Abadiventisti ab’Olunaku olw’omusanvu mwe bayitibwa lyawaweebwa Mukama, era Mukyala White emirundi mingi ayita Abadiventisti nti be bantu ba Katonda abaatuumibwa erinnya. “Denominated” kitegeeza okutuumibwa erinnya. Mukyala White alambulula amakkanisa abiri bokka ng’abantu ba Katonda abaatuumibwa erinnya: Isirayiri ey’edda n’Isirayiri ey’omu kiseera kino.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Noolwekyo, nga tugenda mu maaso mu kuyiga kwaffe ku kitabo ky’Okubikkulirwa, ntegeeza nti “erinnya eriggya” eribikkulirwa Abafiradefiya, abakiikirirwa era ng’abantu 144,000, kye kitundu ekinene ky’ekyama ky’obunnabbi ekigguddwawo katono nga ekiseera ky’okugezesebwa kiggenda okuggwaawo.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Oyo awangula ndimufuula olupagi mu yeekaalu ya Katonda wange; era tajja kuvaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Obubaka obw’okulabula obusembayo bwe bubaka bw’Okubikkulirwa kwa Yesu Kristo, era kubikkulirwa kw’ekikula kye.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> Abo abalindirira okujja kw’Omugole balina okugamba abantu nti, ‘Mulabe Katonda wammwe.’ Okutangaala okw’okusaasira okwa nkomerero, n’obubaka bwa nkomerero obw’okusaasira obulina okuweebwa eri ensi, kye kubikkulirwa kw’obutonde bwe obw’okwagala. Abaana ba Katonda balina okulaga ekitiibwa kye. Mu bulamu bwabwe n’enneyisa yaabwe balina okubikkula ekyo ekisa kya Katonda kye kibakoledde. Eby’okuyigiriza mu Ngero za Kristo, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Tulina ebirala bingi by’okuteeka mu byawandiiko ebikwata ku Yesu nga Ekigambo, naye kaakano tugenda kwogera ku kigambo "amazima." Okutegeera "amazima," era n’ekigambo "amazima," era n’ennukuta ezikozeebwa okufuula "ekigambo eky’amazima," kwe kumanya enneyisa ya Kristo.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Olw’ekyo Pilato n’amugamba nti, Kale oli kabaka? Yesu n’amuddamu nti, Ggwe ogambye nti ndi kabaka. Ku kino kwe nnazaalibwa, era olw’ensonga eno lwe nnajjira mu nsi, ndyoke njulire amazima. Buli ali w’amazima awulira eddoboozi lyange. Pilato n’amubuuza nti, Mazima kye ki? Bwe yamaze okwogera ebyo, n’afuluma nate eri Abayudaaya, n’abagamba nti, ssirabye mu ye musango gwonna. Yokaana 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Ekigambo ky’Oluyonaani ekivuudwa ng’ “amazima” mu olunyiriri olwo kivudiddwa ku kigambo ky’Olwebbulaniya, kye kiba era ennyukuta era n’ennamba. Ennyukuta esooka mu alfabeeti y’Olwebbulaniya ye “aleph.” Mu butuufu, ennyukuta ebbiri ez’esooka mu alfabeeti y’Olwebbulaniya ze “aleph” ne “beth,” era zifaanagana nnyo n’enyukuta ebbiri ez’esooka mu Oluyonaani eza “alpha” ne “beta.” Wamu, zifula ensibuko y’ekigambo “alfabeeti.” Noolwekyo, ekigambo “alpha” (ekiva ku nnyukuta ey’Olwebbulaniya “aleph”) kikozesebwa nga ennyukuta, nga ekigambo, nga ennamba era nga lumu ku mannya mangi ga Yesu.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Bwe Pilato yabuuza ekibuuzo, ‘Mazima kye ki?’ Yesu yamutegeeza dda nti ensonga lweyajjira mu nsi, era nti n’ensonga lweyazaalibwa kwe kuwa obujulizi ku mazima. Yayongerako nti, ‘Buli ali wa mazima awulira eddoboozi lye.’

> 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.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

AMAZIMA: G225—Okuva ku G227; amazima: - ekituufu, X ddala, amazima, obutuufu. G227—Okuva ku G1 (nga akasimba akugaana) ne G2990; ekituufu (nga tekikweka): - ekituufu, ddala, amazima. G1; Α. Ekivudde mu Olwebbulaniya; ennukuta esooka mu alifubeti: mu kifaananyi kyokka (okuva mu kikozesebwa kyakyo ng’enamba) ekyasooka. Alpha.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Yesu n’amugamba nti, Nze ndi ekkubo, n’amazima, n’obulamu: tewali muntu ajja eri Kitange wabula ng’ayita mu nze. Yokaana 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Bwe Yesu yagamba nti, "Nze... amazima." Yali ng’agamba nti ye ennukuta, omuwendo era n’ekigambo, kubanga ennukuta Alfa, ekigambo Alfa, n’omuwendo Alfa byonna "amazima." Mu kitabo kya Danyeri, Kristo yeeyoleka nga omubala ow’ekyewuunyisa, ekyo kye amakulu g’ekigambo ky’Olwebbulaniya "Palmoni," ekivvuunulwa nga "omutukuvu omu eyayogera," mu Danyeri 8.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Oyo “mutukuvu omu” ali mu kitundu eky’ekkumi n’asatu ye “Palmoni”—omubalirizi ow’ekitalo, oba omubalirizi w’ebyama. Ebitundu bino bibiri we buteekebwawo obunnabbi bw’emyaka 2300 n’obunnabbi obubiri bw’emyaka 2520. Emyaka 2300 ebikwata ku “kifo ekitukuvu,” ate obunnabbi obubiri obw’emyaka 2520 bubikwata ku “ggye,” kubanga byombi ekifo ekitukuvu n’eggye byandikandagiribwa Loma. Obunnabbi bw’emyaka 2520 bulaga okukandagiribwa kw’ekifo ekitukuvu kya Katonda n’abantu be. Obunnabbi busatu obw’amaanyi obusaanyiziganya, obusimbiddwa ku biseera, buli mu kifo kennyini mu Bayibuli we Yesu yeeyanjulira ng’omubalirizi ow’ekitalo w’ebyama. Si kyokka nti yalondawo ebitundu bino bibiri okwewanjagira ng’Omwami w’ebiseera, wabula ebitundu ebyo we yeeyoleseza bimanyisa obudde lwe yandiyingira mu ndagaano ne Isirayiri ey’omwoyo ey’omulembe guno, era ebitundu ebyo bibiri bye musingi n’omusimbira ogw’omutima ogw’Adiventizimu.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Ekyawandiikibwa ekisinga ebyalala byonna, ekyali omusingi era n’ensika eya wakati ey’okukkiriza okw’Okudda kwa Kristo, kye kyali okulangirirwa nti, ‘Okutuusa ennaku enkumi bbiri n’ebikumi bisatu; awo ekifo ekitukuvu kinaatukuzibwa.’ [Danyeri 8:14.] Olutalo Olukulu, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Mu 1798, mu kiseera eky’enkomerero, ekitabo kya Danyeri kyasumululibwa, era obubaka bwa malaika asooka bwatuuka mu byafaayo, nga bukiraga okweyongera okw’okumanya okw’obunnabbi okwabaawo mu biseera by’ekibiina ky’Abamillerite, ekyali entandikwa y’Abadiventisiti b’Olunaku Olw’omusanvu. Bwe kyasumululibwa ekitabo kya Danyeri eri Abamillerite, obubaka okuva e Palmoni—obubaka bw’ebiseera—bwategeerekebwa. Ekigambo kya Katonda tekisiriira, era bulijjo kigattanya enkomerero n’entandikwa. Noolwekyo, ku nkomerero y’Abadiventisiti walibaawo ddala okubikkulirwa kw’obutonde bwe, nga bwe waaliwo mu byafaayo by’Abamillerite. Kino kisinziira ku ntandikwa n’enkomerero y’Abadiventisiti, era kisinziira ne ku ntegeka y’enkolagana eyategeezebwa wakati w’ekitabo kya Danyeri n’ekitabo ky’Okubikkulirwa. Danyeri n’Okubikkulirwa bikiikirira ekitabo kimu, era mu bwe bikiikirira bwe, babeera abajulizi babiri, asooka ye Danyeri, ow’enkomerero ye Okubikkulirwa.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> "Ebitabo bya Danyeri n’Okubikkulirwa bimu. Kimu ky’obunnabbi, ekirala ky’okubikkulirwa; kimu kitabo ekisibiddwawo, ekirala kitabo ekigguddwawo." Okunnyonnyola kwa Baibuli kw’Abadiventisti ab’Olunaku olw’omusanvu, omutabo ogw’omusanvu, omuko 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Danyeri n’Okubikkulirwa bye bitabo bibiri naye ky’ekitabo kimu, nga bwe Baibuli ye kitabo kimu ekigabiddwa mu Endagaano Enkadde n’Endagaano Empya, oba entandikwa n’enkomerero. Mu Okubikkulirwa essuula kkumi n’emu, abajulizi babiri abalagiddwa nga Musa ne Eriya be Endagaano Enkadde n’Endagaano Empya.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Ebikwata ku bajulizi ababiri, nnabbi ayongerayo okwogera nti: 'Bino bye biti by’emizeeyituuni ebiri, n’ettabaaza bbiri ebiyimiridde mu maaso ga Katonda ow’ensi.' 'Ekigambo kyo,' omuwandiisi wa Zabbuli yagamba, 'kye ttabaaza ey’ebigere byange, era kye kitangaala eri ekkubo lyange.' Okubikkulirwa 11:4; Zabbuli 119:105. Abajulizi ababiri bano bikiikirira Ebyawandiikibwa bya Endagaano Enkadde n’Endagaano Empya. Empaka Enkulu, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Danyeri ne Yokaana be bajulirwa babiri abaatulugunyizibwa bombi, ne batwalibwa mu buddu bombi, ne baweebwa bombi olunyiriri olumu lw’ebyafaayo eby’obunnabbi okuluwandiika, nga bayimirira 144,000 bombi, nga babeera mu kiseera ekyaddirira okuzikirira kwa Yerusaalemi bombi, era nga bombi bifananyi by’okufa n’okuzuukira, (Yokaana okuva mu mafuta agafumba ne Danyeri okuva mu kisulo ky’empologoma).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Danyeri alambulula okubikkulirwa okwenjawulo ku ngeri Kristo bw’ali, era abikola mu bitundu bibiri by’Ebyawandiikibwa Omwoyo Omutukuvu bye yayita “omugo omukulu n’essiseko” by’Ekkanisa ya Abadiventisti b’Olunaku Olw’omusanvu. Ebitundu ebyo bibiri byali ejjinja ery’okumaliriza, ejjinja eryasembayo eriteekebwa ku ssiseko eryaakiimirirwa emirimu gya William Miller. Ejjinja ery’okumaliriza lyaleeta n’okutegeera Ewatukuvu w’eggulu, etteeka lya Katonda, Ssabbiiti, Okusalira omusango okunoonyereza ne bamalayika basatu b’Okubikkulirwa 14. Danyeri ye ntandikwa y’ekitabo, Yokaana ye nkomerero.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Ebyawandiikibwa bya Yokaana bijja kulaga okubikkulirwa kw’enkula y’obuntu bwa Kristo ku nkomerero w’Adiventizimu. Ku ntandikwa y’Isirayiri wa leero, Ye yeebikkulidde nga Omubalirizi Omuwuunyisa, Omutonzi w’ebintu byonna eby’emibalo; era mu nkomerero y’Isirayiri wa leero yeebikkulira ng’Omukugu w’olulimi Omuwuunyisa. Ye Omutonzi w’ebintu byonna ebikwata ku lulimi, nga mwebalimu enteekateeka y’olulimi, amateeka g’enkalakalira, ebigambo era n’ennukuta z’alfabeeti. Ye y’atonda okwogeragana okutuukirizibwa mu bigambo, okufugibwa amateeka g’enkalakalira mu kuwandiika ne mu kwogera, era mu kuwandiika nga kwekozesebwa alfabeeti gye ye yateekateeka; ate okusinga byonna, Ye Kigambo. Mu Kigambo ekyo akyusa Ab’e Lawodikiya abazibe amaso abatali bategekeddwa n’abafuula Ab’e Firadefya abatukuziddwa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Ekigambo ekivunulwa nga "okutukuza" kitegeeza okufuula omutukuvu. Abantu 144,000 bajja kuba abatukuvu, era bajja okutuuka ku mbeera y'enneyisa eyo okuyitira mu "mazima," oba nga bw'ogamba, okuyitira mu "ekigambo kye," kubanga Yesu ye Kigambo era ye Mazima.

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

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

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Mwetegereze nti kino kye kintu ekisooka Yokaana ky’awandiika mu njiri ye. Era ddala kifaanagana n’ekisooka ekyawandiikibwa mu Olubereberye. Kiyongerako ku bujulirwa, nga kiraga bulungi ennyo ebigambibwa mu Olubereberye essuula esooka.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Ku lubereberye Katonda yatonda eggulu n’ensi. Olubereberye 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Ekigambo ekivvuuniddwa nga "Katonda" mu kitundu ekyasooka kiri mu bungi, ekiraga nti okuva mu "ntandikwa" ddala Katonda si omu. Mu "ntandikwa" mu Njiri ya Yokaana, Ekigambo kyali awamu ne Katonda era kyali Katonda. Era Ekigambo kyali Omutonzi.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Yesu ye Ekigambo, era n’aleeta Baibuli ng’ayunga awamu obwakatonda n’obuntu—obwakatonda bukiikirirwa Omwoyo Omutukuvu, n’obuntu bukiikirirwa mu bantu abaawandiika ebigambo mu bitabo ebyali okusindikibwa mu makanisa. Noolwekyo, Baibuli egatta obuntu n’obwakatonda nga Yesu bw’atyo. Baibuli, newankubadde nga yakwatibwamu abantu ab’omubiri ab’obutonde obugudde, ntukuvu; era n’abasajja abaagiwandiika baali batukuvu nabo.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Era tulina n’ekigambo ky’obunnabbi ekisinga okukakasa; kye mukola bulungi bwe mwekuumira, ng’ettaala emurika mu kifo ekizikiza, okutuusa olunaku lw’okya, n’emunyenye ey’enkya n’eyaka mu mitima gyammwe: nga mumanyi kino okusooka, nti obunnabbi bw’Ebyawandiikibwa tebuva mu kunnyonnyola kwa muntu yekka. Kubanga obunnabbi tebwajja edda lwa kwegomba kwa muntu; naye abantu abatukuvu ba Katonda baayogera nga bakwatiddwa Omwoyo Omutukuvu. 2 Peetero 1:19-21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Newaakubadde bannabbi baali abasajja abatukuvu, baali bakyali abantu abagudde, kubanga bonna baayonoona ne bava ku kitiibwa kya Katonda. Kyokka Baibuli erimu wamu obwa-Katonda n’obuntu, era ntukuvu, kubanga Ekigambo kya Katonda kyajja okulaga mu bulamu bwe ne mu Kigambo kye ekyawandiikibwa nti obuntu bwe bugattibwa wamu n’obwa-Katonda tebuyonoona. Eky’ekituufu ku Baibuli kye kimu ne ku Kristo, kubanga ye y’ali Baibuli.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yesu yatwala omubiri ogw’ekibi era teyayonoona n’akatono, bw’atyo n’atuwa ekyokulabirako nti obuntu nga bugattiddwa n’obwakatonda tebuyonoona.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> Olugero lwa Beteleemu lye nsonga etaggwaamu. Mulimu “obuziba bw’obugagga bw’amagezi n’okumanya kwa Katonda” obukisiddwa. Abaroma 11:33. Twewuunya ssaddaaka ya Omulokozi mu kuwanyisa entebe y’eggulu n’obutanda bw’omu kisibo, era n’okuleka okubeera wamu n’abamalayika abamugulumiza n’abeerera wamu n’ebisolo eby’omu kisibo. Okwenyumiriza kw’omuntu n’okwesobola kunenyezebwa mu maaso ge. Naye kino kyali ntandikwa yokka ey’okwewombeeka kwe okw’ewuunyisa. Kyandibadde obwewansiisa obw’enjawulo ennyo, okumpi n’obutaggwako, eri Omwana wa Katonda okweyambaza obuntu, ne singa Adamu yali ayimiridde mu butali musango mu Edeni. Naye Yesu yakkiriza obuntu nga ekika ky’abantu kyali kinnafuwadde olw’emyaka enkumi nnya egy’ekibi. Nga buli mwana wa Adamu bwe kityo, yakkiriza ebyava mu kukola kw’etteeka eddene ery’obusika. Ebyo bye byali byavaamu birabika mu byafaayo by’abajjajja be ab’ensi. Yajja n’obusika obwo okwabanako ennaku zaffe n’okukemebwa kwaffe, era okutuwa ekyokulabirako ky’obulamu obutalina kibi. The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yesu ye Ekigambo, era Yesu ne Bayibuli byombi birimu wamu obuntu n’obwa Katonda. Yesu bwe yaleeta Bayibuli ng’ayita mu myaka egy’emyaka, yateekamu amateeka okusobozesa abo abasobola okuwulira bawulire. Amateeka agafuga Bayibuli era ge bikula eby’ekikula kye.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> Mu kitabo ky’Okubikkulirwa ebitabo byonna eby’omu Bayibuli bisisinkana era we bimaliriza. Wano waliwo ekijjuza ky’ekitabo kya Danyeri. Ebikolwa by’Abatume, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Ekigambo “complement” kitegeeza okutuusa ku butuukirivu. Obujulizi bwa Danyeri bukomekkerezebwa mu Okubikkulirwa, nga bityo obujulizi bwa Danyeri bwe butandikwa ate Okubikkulirwa kwe kkomerero. Entandikwa y’Okubikkulirwa eddamu ku nkomerero y’Okubikkulirwa, era mu Danyeri essuula 1, olunyiriri 1, mulimu entalo wakati wa Isirayiri gyennyini ne Babulooni gyennyini mwe Babulooni awangula; naye ku nkomerero y’ebyafaayo eby’ebbanga ery’okukemebwa mu Danyeri 11:45 ne 12:1, Babulooni ow’omu mwoyo abeera mu lutalo ne Isirayiri ow’omu mwoyo, era ku nkomerero Babulooni awangulwa, ate Isirayiri awangula. Ng’ekiri eri Yokaana mu Okubikkulirwa, entandikwa y’obujulizi bwa Danyeri ekwatagana n’enkomerero y’obujulizi bwe. Kale, mazima kiki?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Enjigiriza kye kigambo ekiraga ekyo ekibiina ky’abakkiriza kye kitegeera nti kituufu. Ekigendererwa kyayo oba enkozesa yaayo tekyaggaliddwa ku Bayibuli newaakubadde Obukristaayo. Mu ky’eyitibwa Obukristaayo, kiyinzika nti waliwo “enjigiriza” ez’enkyaamu ennyingi okusinga ez’amazima, kubanga Babulooni ey’omu mwoyo, obwa Papa, bufuuse akaggyo aka buli nnyonyi etali mulongoofu era eyenyinyalwa, era ezo nnyonyi zitegeeza obubi obukuumibwa era ne bukisibwa amakanisa okuyita mu njigiriza ez’enkyaamu, ng’okugamba nti “amateeka gasaziddwamu.” Naye waliwo enjigiriza ey’amazima.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> Endowooza z’Ababereya tezaali zzibiddwa olw’okwesalirawo. Baali beetegefu okunonyereza ku mazima g’ebyo bye baabuulira abatumwa. Baasomanga Bayibuli, si lwa kwagala kumanya kyokka, wabula balyoke bayige ebyawandiikibwa ebikwata ku Mesiya eyasubizibwa. Buli lunaku baanoonyanga mu Ebyawandiikibwa Ebitukuvu, era bwe baagerageranyanga ekyawandiiko n’ekyawandiiko, bamalayika b’omu ggulu baali ku ludda lwaabwe, nga balumanyisa endowooza zaabwe era nga bannyika ebyo mu mitima gyabwe.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> Wonna awabuulirirwa amazima g’Enjiri, abo mu bwesimbu abaagala okukola ekituufu batwalibwa okunoonyereza ennyo mu Byawandiikibwa Ebitukuvu. Singa, mu biseera by’enkomerero by’ensi eno, abo ababuulirwa amazima agagezesa bagobereranga ekyokulabirako ky’Aba Beroya, nga bulijjo banoonyereza mu Byawandiikibwa era nga bagerageranya n’Ekigambo kya Katonda obubaka obubaleeteddwa, leero wandyabaddewo omuwendo omunene gw’abo abeesigwa ku biragiro by’etteeka lya Katonda, mu kifo ky’abo batono abaliwo kaakano. Naye bwe wabaawo okuweebwa amazima ga Bayibuli agatali gakkirizibwa nnyo mu bantu, bangi bagaanira ddala okukola okunoonyereza kuno. Newaakubadde nga tebasobola kuwakanira okuyigiriza okutereevu kw’Ebyawandiikibwa, beeyoleka nga baziyiza nnyo okwiga obujulizi obubateekeddwako. Abamu balowooza nti wadde nga enjigiriza zino za mazima ddala, tekirina nnyo kye kikola oba bakkiriza oba tebakkiriza ekitangaala ekipya, ne bekwattira eng ero ezisanyusa ez’obulimba omulabe z’akozesa okubakyamya emyoyo. Bwe kityo amagezi gaabwe gafufutwamu ekizikiza olw’ensobi, ne bawukana ne ggulu.

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> Bonna banaasalirwa omusango nga kyesigamiziddwa ku kitangaala kye baweebwa. Mukama atuma ababaka be n’obubaka bw’obulokozi, era abo abawuulira ajjakubavunaanyiza olw’engeri gye bakwatiramu ebigambo by’abaweereza be. Abo abanoonya amazima mu bwesimbu banaakola okwekenneenya n’obwegendereza, mu kitangaala ky’Ekigambo kya Katonda, ku njigiriza ezibaleetedwayo. Ebikolwa by’Abatume, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Waliwo "enjigiriza" eziba "amazima g'Enjiri," era zirina okunoonyerezebwako. Bimu, (singa si byonna), biba "amazima ag'okugezesa." Sabata ky'ekimu ku "mazima ag'okugezesa" ag'ennyangu okutegeera. Waliwo enjigiriza entuufu n'ez'obulimba. Ezimu ku njigiriza entuufu ziwa ekigezo eri abo abaziwulira. Waliwo era n'engeri y'amazima eyaweereddwayo ku kiseera eky'enjawulo. Amazima ago bayitibwa "amazima ag'obudde buno."

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> Mu Kigambo kya Katonda mulimu amazima ag’omuwendo amangi, naye ekisibo kaakano kyetaaga ‘amazima ag’omukiseera’. Ndabye obulabe bw’ababuulizi okuleka ensonga ez’amaanyi ez’amazima ag’omukiseera ne banywerera ku nsonga ezitayamba kuggatta ekisibo newaakubadde okutukuza emmeeme. Setaani wano anakozesa buli mukisa ogusoboka okulemesa omulimu guno.

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> Naye ensonga nga ekifo ekitukuvu, mu nkwatagana n’ennaku enkumi bbiri n’ebikumi bisatu, amateeka ga Katonda n’okukkiriza kwa Yesu, zisaanira bulungi ddala okunnyonnyola entambuza ey’Okudda kwa Yesu ey’edda era okulaga ekifo kye tulimu kaakano, okunyweza okukkiriza kw’ababuusabuusa, era okuwa obukakafu ku biseera eby’omu maaso eby’ekitiibwa. Bino, mbirabye emirundi mingi, ze nsonga ezisinga obukulu abatume kwe basaanidde okubirambirako. Ebyawandiiko Ebyasooka, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Abadiventisiti emirundi mingi bakozesa ekiwandiiko kino okwewala ekyo kye kigamba ddala. Bagamba nti byonna ebyetaagisa okuteekebwako essira mu bubaka bwaffe obw'“mazima agaliwo kaakano” bye: ekifo ekitukuvu, ennaku 2300, amateeka, n’okukkiriza kwa Yesu. Bateekaayo ensonga eno okwewala ebyalambikibwa ku nsonga zino ennya.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Ekigendererwa ky’amazima amakulu ennya gano kwe kuba nti gaateekebwawo “bulungi ddala okunnyonnyola entambuza y’Adiventizimu ey’edda, ne kulaga embeera yaffe eriwo kaakano, okunyweza okukkiriza kw’ababuusabuusa, era okuwa obukakafu ku biseera eby’omu maaso eby’ekitiibwa.” Enyigiriza ennya z’amazima ag’ekiseera zino zaategekebwa okulaga nti entandikwa ya Adiventizimu (entambuza y’Adiventizimu ey’edda) eyolesa enkomerero ya Adiventizimu (embeera yaffe eriwo kaakano). Ezo enyigiriza ennya ez’ensingi “zaateekebwawo bulungi ddala” okunnyonnyola ensonga nti enkomerero eyolekebwa entandikwa. Ng’okusinziira ku kyawandiiko kino ekyasikirizibwa, kino kye “amazima ag’ekiseera” ekyo “ekisibo kye kyetaaga kaakano.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Isirayiri ey’edda ye ntandikwa ya Isirayiri, ate Isirayiri ey’ekiseera kino ye nkomerero. Isirayiri w’omubiri ey’edda yali ekifaananyi ky’Abadiventisi b’Olunaku olw’omusanvu okuva ku kiseera ky’enkomerero mu 1798 okutuusa ku tteeka lya Sande. Nga Kristo tannajja omulundi ogwasooka, Bayudaaya tebaalaba "amazima ag’omu kiseera", kubanga baali bapofu, mu mbeera ya Lawodikiya, olw’okwesigamira ku mpisa n’ennono zaabwe.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> Tweyagala okutegeera ekiseera mwe tubeera. Tetukitegeera bulungi. Era tetukikwatiza mu mitima gyaffe mu bujjuvu. Omutima gwange gukankana mu nze bwe ndowooza ku mulabe gwe tulina okusisinkana, era n’engeri gye tutategese bulungi okumusisinkana. Ebizibu n’okukemebwa eby’abaana ba Isirayiri, n’engeri y’emitima gyabwe nga tennaba kujja Kristo omulundi ogwasooka, binnyonnyoleddwa mu maaso gange emirundi n’emirundi okulaga ekifo abantu ba Katonda kye balimu mu byebiyitamu nga tennaba kudda Kristo omulundi ogwokubiri—nga omulabe yaanoonya buli mukisa okutwala obufuzi ku birowoozo by’Abayudaaya, era leero anoonya okuzimiriza ebirowoozo by’abaweereza ba Katonda, baleme okusobola okutegeera amazima ag’omuwendo. Obubaka Obulondemu, ekitabo eky’okubiri, omuko 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Okusinziira ku nsibuko yaffe egiddako, Abayudaaya baali babuze okulaba "amazima agasookera ddala ga Katonda," era ago amazima agasookera ddala eri Abayudaaya gaali ebyafaayo eby'okununulwa okuva e Misiri. Ebyafaayo eby'okwo okununulwa bye byali amazima gaabwe agasookera ddala; era ky'ekyali amazima kye baalagirwa okuyigiriza abaana baabwe mu bika byabwe byonna. Baalemererwa, era n'Adventism nayo bwe kityo. Okusobola okulaga amazima eri Abayudaaya abazibe amaso, Yeesu yateeka amazima mu nsengeka.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> Mu biro by’Omulokozi, Abayudaaya baali babisseeko nnyo amayinja ag’omuwendo ag’amazima n’obusenyu bw’obuwangwa n’engero, okutuusa ne kiba nti tekyasoboka kwawula amazima okuva mu bulimba. Omulokozi yajja okuggyawo obusenyu bw’emizizo n’ensobi ezibadde okunywererwako okumala ebbanga ddene, era n’okussa amayinja ag’omuwendo g’Ekigambo kya Katonda mu musingi gw’amazima. Omulokozi yandikoze ki singa ajja gye tuli kati nga bw’ajja eri Abayudaaya? Yandibadde ateekwa okukola omulimu ogufaanagana n’ogwo mu kuggyawo obusenyu bw’obuwangwa n’emmikolo. Abayudaaya baanyiiga nnyo bwe yakola omulimu guno. Baali tebaakyalaba amazima ag’olubereberye aga Katonda, naye Kristo n’agaddayo mu maaso. Omulimu guno guli ku ffe: okuggyamu eby’amazima eby’omuwendo eby’a Katonda mu mizizo n’ensobi.

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> Amazima ag’ekitiibwa gaziikiddwa we tebalabika, era olw’ensobi n’okukkiriza okw’obusamize gaafuuse nga tegakyaka era nga tegasikiriza. Yesu azuula omusana gwa Katonda, era aleeta obung’aanya obw’obulungi bw’amazima mu kitiibwa ky’amazima kyonna eky’obwakatonda. Amagezi g’abesimbu gajjudde okusiima. Emitima gyabwe gisikirizibwa mu kwagala okutukuvu eri oyo eyaggya eby’omuwendo eby’amazima n’abiraga eri okutegeera kwabwe.

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> "Abayudaaya baategeera ekitundu ky'amazima, era baayigiriza ekitundu eky'Ekigambo kya Katonda; naye tebaategeera obuwanvu n'obugazi bw'etteeka lya Katonda obw'okutuuka wala. Kristo yagyawo ebikunkumuka by'ennono, n'alaga essenza entuufu n'omutima gw'ebigendererwa bya Katonda. Bwe yakola bwe bityo, ne banyiiga ennyo ne bava mu buyinza bw'okwefuga. Ne basasanya amawulire ag'obulimba okuva mu kibuga okutuuka mu kirala nti Kristo azikiriza omulimu gwa Katonda. Naye ng'Yesu ng'aggyaawo enkola enkadde, yazzaawo amazima ag'enkadde, ng'agateeka mu nkolagana y'amazima. Yagagatta wamu, n'afuula enkola y'amazima eyatuukiridde era etereganye bulungi. Guno gwe gwali omulimu Omulokozi waffe gwe yakola; kale kati ffe tunaakola ki? Tetukolenga mu kukwatagana ne Kristo? Tugenda kufugibwa amawulirize? Tuleke endowooza zaffe ez'okwefumiitiriza okutukweka omusana gwa Katonda? Tulina okusoma n'obwegendereza, okuwulira n'okutegeera, era n'okuyigiriza n'ab'abalala ebyo bye tuyize. Tulemererenga bulijjo okuba n'enjala ey'Omugaati gw'obulamu, era bulijjo tunoonye amazzi ag'obulamu n'omuzira ogwa Lebanoni, tulyoke tusobole okukulembera abantu eri amazzi ag'obulamu amannyogoga agava ku nsulo y'amazima." Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Mu kujja kwe okusooka Yesu "yaddamu n'ateekawo amazima ag'edda, ng'agateeka mu nteekateeka y'amazima. Yagafaananyiriza era n'agagatta wamu, n'akola enteekateeka y'amazima eyetukiridde era eyekwatagana bulungi." Yesu yakozesa ebyafaayo eby'olutandikwa lw'Isirayiri ey'edda okuddamu okuteekawo amazima ag'edda, era n'abikola ng'agafaananyiriza (ku mitwe) n'agagatta wamu (mu kuliganya, olunyiriri ku lunyiriri). Yabikola n'okugenderera okusumulula Abayudaaya okuva mu migenzo n'ennono ebyali bibaziba amaso. Ebyafaayo ebyo byali eby'enkomerero by'Isirayiri ennamaddala.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

ObuAdiventisiti buli mu kuddamu ebyafaayo eby’enkomerero ya Isirayiri ey’edda; ate n’enteekateeka mwe tuteekamu amazima okuggya obuzibe bw’amaaso bwa Layodikiya obuva mu nnono n’empisa etuukirizibwa kaakano nga bwe kyali Kristo bwe yakolagananga n’Abayudaaya. “Amazima ag’edda” gateekwa okuteekebwa mu “nteekateeka” y’amazima, okuleeta wamu eminnyiriri gy’obunnabbi n’eminnyiriri emirala gy’obunnabbi, “olunyiriri ku linyiriri” mu bwenkanankana, nga kigendereddwaamu okuyinza okununuula omuntu ow’e Layodikiya mu buzibe bw’amaaso bwe. Kristo ye kyokulabirako kyaffe mu bintu byonna.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Waliwo eby’amazima mu Bayibuli ebimanyibwa ng’enjigiriza, era “waliwo eby’amazima bingi ebyewuunyisa,” naye waliwo ne “amazima ag’ekiseera kino” ag’aba ekigezo eri abantu b’omulembe ogubeera gulamu mu kiseera lwe amazima gano gabikkulirwa. Okusinziira ku bw’obunnabbi, kino kiba mu mulembe ogw’okuna mu by’Abadiventisti, era “amazima ag’ekiseera kino” “ag’ekigezo eri omulembe guno” te kyali kigezo eri emirembe egyasooka mu by’Abadiventisti.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> Mu Ebyawandiikibwa mulimu ebintu ebimu eby’amaanyi okutegeera; era, ng’okwogera kwa Peetero bwe kugamba, abatayigiriziddwa n’abatali bamalirivu babikonkona ne beereteeza okuzikirira kwabwe. Mu bulamu buno tuyinza obutayinza kunnyonnyola amakulu g’ekitundu kyonna eky’Ebyawandiikibwa; naye tewali nsonga ey’omugaso mu mazima ag’omu nkola ejja kusigala ng’efukiddwako ekyama. Bwe kinaatuuka ekiseera, mu kutegeka kwa Katonda, ensi erigezebwa ku mazima ag’ekiseera ekyo, emitima gijja kukubirizibwa Omwoyo gwe okunoonya Ebyawandiikibwa, n’okusiiba n’okusaba, okutuusa nga bitundu ku bitundu byazuuliddwa ne bikwataganiziddwa ne bifuuka enjegere entuufu. Buli mazima agakwata ddala ku bulokozi bw’emmeeme gajja kunyonyolebwa bulungi ennyo okutuusa nga tewali alina kukyama oba okutambula mu kizikiza.

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> Nga bwe twagoberedde olunyiriri lw'obunnabbi, amazima agabikkuliddwa ag'ebbanga lyaffe galabiddwa mu lwatu era gannyonnyoledwa obulungi. Tuli abavunaanyizibwa ku mikisa gye tusanyukirako ne ku musana ogumuliikiriza ekkubo lyaffe. Abo abaabeerawo mu mirembe egyayita baali abavunaanyizibwa ku musana ogwakirizibwa okubamuliikirira. Amagezi gaabwe gaakozesebwa nnyo ku nsonga ez'enjawulo ez'Ebyawandiiko Ebitukuvu ezaabagezesa. Naye tebaategeera amazima ge ffe tutegeera. Tebaalina buvunaanyizibwa ku musana gwe tebaalina. Baali balina Bayibuli, nga naffe bwe tulina; naye ekiseera eky'okubikkululwa kw'amazima ageenjawulo agakwata ku eby'okuggalawo mu byafaayo by'ensi eno kiri mu mirembe egisembayo egiribeerawo ku nsi.

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Amazima ag’enjawulo gatereezeddwa okutuukana n’embeera z’emirembe nga bwe gyabaddewo. Amazima ag’omu kiseera kino, agagezesesa abantu b’emulembe guno, tegaali kigezo eri abantu b’emirembe egy’edda ennyo. Singa ekitangaala ekikaka kati ku ffe mu nsonga ya Ssabatto ey’ekiragiro eky’okuna kyaweebwa eri abantu b’emirembe egy’edda, Katonda yandibabazizza obuvunaanyizibwa olw’ekitangaala ekyo.” Obujulizi, Voliyumu ey’okubiri, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Eri abo abayinza okwagala okugaanira nti waliwo emirembe ennya mu byafaayo by’Obudiventisiti, mbasaba mutunuulire ebipande bya Habakkuku. Enkola ennyangu nnyo y’okutegeera kino kwe kumanya nti erinnya Lawodikiya litegeeza abantu abasalirwa omusango. Entandikwa y’Obudiventisiti yalangirira okuggulibwa kw’omusango, era n’enkomerero y’Obudiventisiti yalangirira okuggalibwa kw’omusango. Okuggalibwa kw’omusango kubeerawo mu mulembe ogw’okusatu n’ogw’okuna.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Toleeteranga ekifaananyi ekyasongosebwa, newakubadde ekifaananyi ky'ekintu kyonna ekiri mu ggulu waggulu, newakubadde ekiri ku nsi wansi, newakubadde ekiri mu mazzi wansi w'ensi: Tolina kukinanamira, newakubadde okukikuweereza: kubanga nze Mukama Katonda wo ndi Katonda omuyivu, nga nsasula ebyonoono bya bajjajja ku baana okutuuka ku kisanja eky'okusatu n'eky'okuna eky'abo abankyawa; era nkola ekisa eri enkumi z'abo abanjagala era abakuuma ebiragiro byange. Okuva 20:4-6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Ku nkomerero y’okusala omusango, omulembe ogw’ekisembayo ogw’obwadiventisi obw’e Lawodikiya (abantu abasalirwa omusango) gulisalirwa omusango era ne gisuulibwa okuva mu kamwa kya Mukama, nga bwe byagwira Isirayiri ey’edda mu kuzikirira kwa Yerusaalemi. Enjigiriza za Bayibuli ze mazima, era waliwo n’amazima agagezesa era waliwo n’amazima ag’omulembe guno. Amazima ag’omulembe guno bulijjo guba mazima agagezesa, naye galaga amazima agagezesa agategekeddwa okusaanira omulembe oguliwo kati. Wabula ekituufu ky’ensonga eno ky’asinga okuba nti amazima gonna agava mu Kigambo kya Katonda ge tulonda okugaanira, gakyuse okuba amazima agagezesa ge twalemwa.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Yesu ye Kigambo kya Katonda, era ye mazima. Yamutegeeza Pilato nti ensonga lweyajja mu nsi yali "okuwa obujulizi ku mazima," era nti buli awulira eddoboozi lye, "ali wa mazima." Ekigambo "amazima" Yesu ne Pilato kye baayogerako kiva mu kigambo eky’Olwebbulaniya ekivvuunulwa "amazima" era kisangibwa emirundi 127 mu Endagaano Enkadde. Ekigambo ekyo eky’Olwebbulaniya (H571) kivvuunulwa mu bigambo eby’enjawulo eby’Olungereza, naye kivvuunulwa emirundi 92 nga "amazima" mu Endagaano Enkadde. Kye kimu ku bigambo ebirina amaanyi agasukkiridde, mu mitendera mingi.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Ekyigambo ekivvuunulwa nga ‘amazima’ mu Endagaano Enkadde kirimu ennukuta z’Olwebbulaniya ssatu, era mu nnukuta z’Olwebbulaniya buli nnuukuta erina ensobanuro yaayo; bwe kityo, ekigambo ekikolebwa okuva mu nnukuta kikuŋŋaanya ensobanuro za buli nnuukuta ne kivaamu ensobanuro ey’enkomerero ey’ekigambo. Ekigambo ‘amazima’ kikolebwa okuva mu nnukuta z’Olwebbulaniya ssatu: nnuukuta esooka mu lukalala lw’ennukuta z’Olwebbulaniya, nnuukuta ey’omu katikati, ne nnuukuta esembayo mu lukalala lw’ennukuta z’Olwebbulaniya. ‘Amazima’ mu Endagaano Enkadde kiyimirirwa ennukuta esooka n’eyasembayo mu lukalala lw’ennukuta, nga waliwo n’ennukuta emu wakati!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Kino kye kisobanuro ky’etteeka erya Baibuli eriyitibwa “etteeka ly’okusooka okwogerwako.” Ensonga bwe etanjulibwa omulundi ogusooka, ekyo kye ky’okulabirako ekisinga obukulu ku kigambo. Ekigambo ekyo kye nsigo, era kirimu DNA yonna eyetagisa okuleeta enkuru yonna. Eky’okulabirako eky’okubiri ekisinga obukulu mu “tteeka ly’okusooka okwogerwako” kye ky’okulabirako ekyasembayo, kubanga awo we zisibirwa wamu enkuru zonna ezivudde wakati w’entandikwa n’enkomerero. “Mu Okubikkulirwa ebitabo byonna bya Baibuli bisisinkana era bimalira awo,” era Okubikkulirwa kye kitabo ekyasembayo mu Baibuli.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Ekigambo ky’Olwebbulaniya ekitegeeza ‘amazima’ kye tukirowoozaako kitandikira ku nnukuta ‘Aleph’; ennukuta ey’ekkumi n’esatu ye ‘Mem’, ate ey’amakumi abiri mu bbiri era eyasembayo ye ‘Tav’. Mazima ddala, wabaawo enjawukana entono entono mu ntegeera y’amakulu g’ennukuta zino okusinziira ku mukugu w’ennimi gw’obuuza, naye ennyonnyola ez’awamu zituyamba nnyo.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Ennukuta esooka mu nteekateeka y’ennukuta z’Olulimi Olwebbulaniya, era emirundi mingi bagigatta n’obumu, era eyimirira Obwakatonda n’obutaggwaawo, ng’akabonero akalaga okukwatagana wakati wa Katonda n’obutonzi.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Ennukuta ey’ekkumi n’esatu mu alifubeti y’Oluyudaaya era emirundi mingi efaananyizibwa n’amazzi.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Ennukuta esembayo mu alfabeeti y’Olwebbulaniya, era kitegeeza "mark" oba "sign." Bulijjo kigattibwa n’endowooza ey’okumaliriza oba "seal" y’okutonda. Mu Lwebbulaniya ery’edda, ennukuta Tav yali n’endabika ya omusaalaba.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Ekigambo ky’Olwebbulaniya ekivvunulwa ng’“amazima” kye tulowoozaako kikolebwaamu ennukuta ssatu, ez’awamu ziyimirira enjiri ey’olubeerera. Kiki? Kino kyangu okukitegeera singa oteegeera nti obubaka bwa bamalayika abasatu bwe bu enjiri ey’olubeerera. Kitegeerekeka bulungi kubanga ebisobanuro by’ennukuta zino ssatu biyimirira obubaka bwa bamalayika abasatu.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Omalayika asooka mu Kitabo ky’Okubikkulirwa essuula kkumi na nnya amanyisa enjiri ey’olubeerera ddala, era agamba ensi yonna nti “Mutye Katonda” era mumugulumize nga musinza Omutonzi. Ekitegeeza kya (Aleph), eyasooka mu nnukuta ssatu ezo, kwe kino: “Katonda Omutukuvu, ow’olubeerera; era nga ye Omutonzi w’abantu bonna, Katonda gwe abantu balina okumutyanga mu butya obw’ekitiibwa era ne bamusinza.”

Aleph represents the first angel’s message.

Aleph kiyimirira obubaka bw’omulayika ow’olubereberye.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Obubaka bwa malayika ow’okubiri buyita abantu okuva mu Babulooni, bulaga ekiseera Mwoyo Omutukuvu lw’ayiikibwa era bulambulula okujeemera kwa Babulooni. Ekitegeeza kya (Mem) kigattibwa n’amazzi (akabonero ak’okuyiikibwa kwa Mwoyo Omutukuvu), era (Mem) ye namba ey’ekkumi n’esatu mu nnyiriri y’ennukuta; nga ennamba ey’ekkumi n’esatu emanyiddwa ng’akabonero k’okujeemera, kino kirambulula Babulooni. Mem ekiimira obubaka bwa malayika ow’okubiri.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Malaika ow’okusatu alabula abantu okwewala okufuna akabonero k’ekisolo, era alambulula ebika bibiri by’abasinza n’obusungu bwa Katonda. Okutegeezebwa kwa (Tav) kwe nti kiyimirira "akabonero" (akabonero k’ekisolo); kiyimirira akasindikizo k’obutonde (akasindikizo ka Katonda). Ennyukuta yennyini efaanana ng’omusaalaba. Tav eyimirira obubaka bwa malaika ow’okusatu.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> Akasayinwa ka Katonda omulamu, akateekebwa mu mitwe gy’abantu be, kye ki? Kye kabonero abalayika basobola okusoma, naye maaso g’abantu tegasobola; kubanga malayika omuzikiriza alina okulaba akabonero kano ak’okununulibwa. Omutima ogutegeera gulabye akabonero k’omusalaba ogwa Kalivari mu batabani n’abawala ba Mukama abatwaliddwa okufuuka abaana be. Ekibi eky’okumenya amateeka ga Katonda kiggiddwaawo. Bambadde olugoye lw’embaga y’obugole, era bagondera era beesigwa eri ebiragiro bya Katonda byonna.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> "Mukama tajja kusonyiwa abo abamanyi amazima singa tebagondera ebiragiro bye mu bigambo n'ebikolwa." Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Ekigambo mu lulimi Olwebbulaniya ekivvuunulwa ng’‘amazima’ kirimu ennukuta ssatu, era buli n’emu erina ekisobanuro kyaayo. Ebisobanuro ebisatu ebyo era bye bisobanuro by’obubaka bw’abamalayika abasatu. Era bye bisobanuro by’obubaka bw’omumalayika asooka, kubanga obubaka bw’omumalayika asooka bwali bubaka ku ntandikwa ey’Adiventizimu, ate obubaka bw’omumalayika owasatu bwe bubaka ku nkomerero ey’Adiventizimu. Olwokuba Yesu ayoleka enkomerero ng’agiraga okuva ku ntandikwa, omumalayika asooka alina obubonero bwonna obw’obunnabbi obw’obubaka bw’omumalayika owasatu. Mu ngeri eyo, ebisobanuro by’ennukuta essatu z’Olwebbulaniya bifuuka obubonero, si bwa bubaka bw’omumalayika owasatu bokka, wabula era bwa bubaka bw’omumalayika asooka.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Yokaana mu Kitabo ky’Okubikkulirwa yategeezebwa okuwandiika ebintu ebyaliwo mu kiseera ekyo, era mu kukikola yandibadde mu bbanga limu awandiika n’ebigenda okuba mu biseera eby’omu maaso. Yawandiika eby’entandikwa okulaga enkomerero. Mu ngeri entegeerekeka ddala, Abadiventisi b’Olunaku olw’Omusanvu balagiddwa okuyiga n’okulangirira obubaka bw’Abamilerite, obwo obwa malayika asooka. Nga tuyiga era nga tulangirira amazima ago n’ebyafaayo ebyo, tunaabeera tulangirira obubaka bwa malayika ow’okusatu era tuddamu ebyafaayo eby’omalayika asooka.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> "Katonda tatuwa bubaka bupya. Tusaanidde okulangirira obubaka obwatufulumya okuva mu amakanisa amalala mu 1843 ne 1844." Review and Herald, Janwali 19, 1905.

> “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.” Manuscript Releases, volume 21, 437.

> Obubaka bwonna obwategeezebwa okuva mu 1840 okutuuka mu 1844 buteekwa okulangirirwa n’amaanyi kaakano, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka buno buteekwa okugenda mu makanisa gonna. Manuscript Releases, Voliyumu 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> "Amazima ge twafuna mu 1841, '42, '43 ne '44 kati galina okwekenneenyebwa era n'okulangirirwa." Manuscript Releases, voliyumu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Obubaka bw’omalayika asooka n’ebyafaayo mwe bwaweebwa bifaananyiriza era biraga ebyafaayo byaffe eby’omu kiseera kino—nga waliwo obulabula obumu obw’obunnabbi. Ebyafaayo byombi ebyo era biyimiririzibwa mu nnukuta ssatu ez’akozesebwa omukugu w’ennimi wa Katonda okutonda ekigambo “amazima.” Era ekigambo ekyo “amazima” kiyimirira Enjiri ey’olubeerera.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Ebyafaayo by’aba Millerites ku ntandikwa ya Adventism biyimirira omulayika ow’okusooka, n’ebyafaayo ku nkomerero ya Adventism biyimirirwa omulayika ow’okusatu, bifaanagana, naye birimu enjawulo ezimu.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Omulayika asooka alanga okuggulwawo kw’okusala omusango, ate omulayika ow’okusatu alanga okuggala kw’okusala omusango. Enteekateeka ey’obunnabbi mwe ebyafaayo by’Obwadiventisiti byeyoleseza y’emu ku ntandikwa yaabyo era ne ku nkomerero yaabyo. Ku mabbali gombi—ku ntandikwa ne ku nkomerero—kisoboka okulaga nti bigoberera emitendera esatu egy’abamalayika basatu nga batuuka mu byafaayo. Era abo bamalayika basatu be z’ennukuta ssatu ezo. N’oolwekyo, obugobererane bw’ebintu eby’obunnabbi ku ntandikwa n’okuggwa kwa Obwadiventisiti bussiddwa ku emitendera esatu egy’abamalayika basatu, emitendera egyo nga gy’obubonero obulaga ekkubo era obubonero obwo buyimirirwamu ne z’ennukuta ezo ez’Olwebbulaniya ezikolawo ekigambo “amazima.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alufa ye entandikwa y’Obudiventisiti, Omega ye enkomerero y’Obudiventisiti, ate ennyukuta ey’omu wakati, nga ye nnyukuta ey’ekkumi n’esatu, bw’otyo eraga obujeemu bw’Obudiventisiti okuva ku ntandikwa yabwo okutuuka ku nkomerero yabwo.

We are instructed about where God’s way is:

Tulagirizibwa ku w’ali ekkubo lya Katonda:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Ekkubo lyo, Ayi Katonda, liri mu watukuvu: ani ali Katonda omukulu ng'Katonda waffe? Zabbuli 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Mu Weema ey'Okusisinkaanirangamu tusanga nti ekkubo lya Katonda liyitamu emitendera esatu egy'emu ne gy'obubaka bwa bamalayika basatu. Mu luggya, okutya Katonda kutwala omuntu okuwaayo ekiweebwayo era n'okufuna okulangirirwa omutuukirivu. Mu Ekitukuvu, okutukuzibwa kuyimirizibwa mu bulamu bw'okusaba obulagirwamu ku ekyoto ky'obubaane, mu bulamu bw'okwiga obulagirwamu ku mmeeza y'emigaati egy'okulaga, era mu bulamu bw'okuweereza obulagirwamu ku ttabaaza. Ekitukuvu Ennyo kiyimirira okusala omusango. Bwe tulina okutya Katonda nga bwe kulagirwa mu bubaka bwa malayika asooka, tunoonya okulangirirwa omutuukirivu ku bigere by'Omusalaba, mu luggya. Bwe tulangirirwa abatukirivu (tufuulibwa abatukirivu) tutambula mu buggya bw'obulamu obutukuziddwa (okukula mu butukuvu) nga bwe kuyimiriziddwa mu Ekitukuvu. Ekitukuvu kiyimirira omulimu gw'Omukristaayo nga bwe gwakolebwa Abamillerites mu bbanga ly'obubaka bwa malayika ow'okubiri ng'awerekerwa Okukaaba okw'ettumbi ly'ekiro. Nga tulangiriddwa abatukirivu era nga tutukuziddwa, tuba bategekeddwa olw'okusalirwa omusango nga bwe kiyimiririddwa mu Ekitukuvu Ennyo. Emitendera esatu egy'ekitukuvu, nga giyimirira okusinga ebyalala ebigambo ebisatu eby'eby'eddiini okuli okulangirirwa omutuukirivu, okutukuzibwa n'okugulumizibwa, era nga giyimirira n'obubaka bwa bamalayika basatu, era nga giyimirira n'obubaka bwa malayika asooka, era nga giyimirira n'ennukuta ssatu ezikozesebwa okufuula ekigambo 'amazima'.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Mu luggya lw’ekifo ekitukuvu, tusangayo emitendera esatu gyonna. Omutendera ogwasooka ogw’okuyingira mu kifo ekitukuvu gulina okulaga omutendera ogw’enkomerero ogw’ekifo ekitukuvu, nga bwe omalayika asooka afaanagana n’omalayika ow’okusatu. Omutendera ogwasooka mu luggya kwe okuttibwa kw’ekiweebwayo, ekiraga okulangirirwa obutuukirivu. Omutendera ogw’okubiri kwe ekibya eky’okunaabirangamu, mwe baggyiramu amasavu (ekibi) ne batukuza ekiweebwayo nga tekunnatuuka ku mitendera egy’enkomerero. Amazzi ag’ekibya eky’okunaabirangamu ge kimu ku bimenyetso by’omutendera ogw’okubiri. Omutendera ogw’okusatu ye kiweebwayo ekyokebwa ekyennyini, ekyagerageranya Kristo ku musaalaba aw’okusala omusango kwatuukirizibwa. Emitendera esatu gya ngeri emu giri mu mutendera ogwasooka ogw’ekifo ekitukuvu, nga bwe giri mu bubaka bw’omalayika asooka. Ensonga y’Alpha ne Omega eri munda mu kifo ekitukuvu, nga bwe eri mu bubaka bw’abamalayika basatu, era nga bwe eri mu nnukuta ezikola ekigambo "amazima."

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Obunnabbi obw’emyaka 2300 bulina entegeka emu kennyini. Obunnabbi buno bwatandika n’ebiragiro bisatu era ne bukoma ku kutuuka kw’obubaka bw’omulayika ow’okusatu nga October 22, 1844. Obunnabbi buno buteeka mu maaso ennyiriri etaano z’obunnabbi, era ebyafaayo eby’omu ntandikwa y’obunnabbi obw’emyaka 2300 biyimirira ebyafaayo eby’enkomerero eby’a buli emu ku nnyiriri ezo etaano. Ku ntandikwa n’enkomerero y’obunnabbi obw’emyaka 2300 obujjuvu, waliwo ebiragiro bisatu, era bukoma n’obubaka busatu.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Entandikiriro y’obunnabbi mu 457 BC yabeerawo mu biseera eby’okutawaana, era ne wateekebwawo enteekateeka ez’okukkiriza Abayudaaya okuddaayo ne bazimba nate yeekaalu n’ekibuga. Nga bwe kyakwatagana n’ebyalagulwa, oluvannyuma lw’emyaka 49 okuva ku mulimu ogwatandikibwa mu 457 BC, gwakomekkerezebwa mu biseera eby’okutawaana. Entandikiriro y’emyaka 49 eraga enkomerero y’emyaka 49.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Omwaka gwa 457 BC gwe guwaako entandikwa y’obunnabbi obulaga okusiigibwa kwa Kristo amafuta mu kubatizibwa kwe. Okusiigibwa kwe amafuta kwalaga entandikwa y’omulimu gwe ogw’okukuŋaanya abantu babeere abatuuze ba Yerusaalemi Empya, so si Yerusaalemi Eyakadde, nga bwe Isirayiri ey’edda yakuŋanyizibwa okuddamu okuzimba Yerusaalemi wa ddala mu mwaka gwa 457 BC.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

Omwaka gwa 457 BC era gulaga entandikwa y’obunnabbi obulambulula ekiseera Kristo lwe yandibambibwa. Mukyala White agattanya ebyafaayo by’Omusalaba n’Okusuulibwa essuubi Okukulu ogw’e Okitobba 22, 1844, era agattanya n’ebyafaayo eby’okuyita mu Nnyanja Emyufu n’Okusuulibwa essuubi Okukulu. Mu 457 BC kwaliko okusuulibwa essuubi ekyaafaananyiriza okusuulibwa essuubi kw’Abebbulaniya ku Nnyanja Emyufu, Okusuulibwa essuubi Okukulu kw’Abadiventisiti, okusuulibwa essuubi kw’Abayigirizwa ku musalaba ne kwa Ezeera mu 457 BC.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> "Ezeera yali asuubira nti abantu bangi bandikomawo e Yerusaalemi, naye omuwendo ogw’abaaddamu okuyita gwali mutono nnyo ne gutamya essuubi. Abangi abaali bafunye amayumba n’ettaka tebaalina kwegomba kuwaayo ssaddaaka ku bintu bino. Baayagalira okubeera mu mirembe n’obuwummuufu, era ne basiima nnyo okusigalayo. Okulabirako kwabwe kwafuuka kiziyiza eri abalala, abandyabadde basalawo okwegatta n’abo abaali basonga mu maaso mu kukkiriza." Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

Omwaka gwa 457 BC gulaga okutandika kw’obunnabbi obulaga obudde Isirayiri ey’edda lwe yandiyawukanyizibwa ku Katonda, era enjiri n’etwalibwa eri Abaamawanga, nga bwe kulaga okukoma kw’ebbanga ery’enjawulo ery’okukebera ery’emyaka 490 erya Isirayiri ey’edda. Noolwekyo, 457 BC gulaga okutandika kw’ebbanga lyabwe ery’okukebera, ate 34 AD gulaga okukoma kw’ebbanga eryo, nga kyekifaananyi ekiraga nti ebbanga ery’okukebera ery’Abadiventisi lyatandika mu 1844 era limalirizibwa ku Tteeka lya Ssande.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Mu bunnabbi bw’emyaka 2300 mulimu n’obunnabbi obulala obutono obw’omu munda obw’ebbanga, naye buli kimu kirina omukono gwa Alpha ne Omega. Ebitandikwa byabyo biraga enkomerero zaabyo.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Kikulu okumanya nti Isirayiri ey’edda yaafuulibwa abakuumi b’amateeka ga Katonda, era nti Isirayiri ey’omu kiseera kino yaafuulibwa si b’abakuumi b’amateeka ge bokka, wabula era n’abakuumi b’obunnabbi bwe. Bwe Mukama yayingira mu ndagaano ne Isirayiri ey’edda, yabafuula abakuumi b’Ebiragiro Ekkumi, nga bwe byawandiikibwa ku mapeesa g’amayinja abiri. Lwe yayingira mu ndagaano ne Isirayiri ey’omu kiseera kino mu byafaayo bya Millerite, yabafuula abakuumi b’ekigambo kye eky’obunnabbi, nga bwe kyayolesebwa ku mapeesa abiri ga Habakkuku agaalagirwa ku bipande bya payoniya eby’omwaka 1843 n’eby’omwaka 1850. Entandikwa ya Isirayiri ey’edda eraga entandikwa ya Isirayiri ey’omu kiseera kino.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> Mukama yayita abantu be Isirayiri, n’ababagulula okuva mu nsi, alyoke abakwase obuvunaanyizibwa obutukuvu. Yabafuula abakuumi b’amateeka ge; era yateekateeka okuyita mu bo okukuuma mu bantu obumanyi bwe. Okuyita mu bo, omusana ogw’eggulu gwateekwa okumurika mu bifo eby’ekizikiza eby’ensi, era eddoboozi lyateekwa okuwulirwa nga liyita amawanga gonna okukyuka okuva mu kusinza ebifaananyi kwabwe okuweereza Katonda omulamu era ow’amazima.

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> Singa Abaebbulaniya baasigala beesigwa ku byebakkwasibwa, bandibadde obuyinza mu nsi. Katonda andibadde omulwanirizi waabwe, era andibakuzizza okusinga amawanga amalala gonna. Amaanyi ge n’amazima ge gaandilabikira mu bo, era bandiyimiridde nga bagondera obufuzi bwe obujjudde amagezi n’obutukuvu, nga ekyokulabirako eky’okusinga kw’obufuzi bwe ku buli ngeri ey’okusiinza ebifaananyi. Naye tebaakuuma endagaano yaabwe ne Katonda. Baagoberera empisa ez’okusiinza ebifaananyi ez’amawanga amalala; era mu kifo ky’okufuula erinnya ly’Omutonzi waabwe ettenderezebwa mu nsi, baaliswaza.

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> Naye ekigendererwa kya Katonda kiteekwa okutuukirizibwa. Okumanya ky’ayagala kiteekwa okuweebwa eri ensi yonna. Katonda yaleeta omukono ogw’okunyigiriza ku bantu be, n’abasaasaanya ng’abawambe mu mawanga. Mu kubonyaabonyezebwa, bangi ku bo baawenenya ebibi byabwe ne banoonya Mukama. Bwe batyo baasaasaana mu nsi z’ab’amawanga agataamanyi Katonda, ne basasaanya okumanya ku Katonda ow’amazima.

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> Mu kiseera kino, Katonda ayitidde Ekkanisa ye, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Nga akozesa ekitala eky’amaanyi eky’amazima—obubaka bw’Abamalayika abasatu: asooka, ow’okubiri, n’ow’okusatu—yayawula abantu okuva mu makkanisa ne okuva mu nsi, okubaleeta mu kusembera okutukuvu gy’ali. Y’abafuula abaterekeddwamu amateeka ge, era n’abassizza mu mikono gyabwe amazima amanene ag’obunnabbi ag’omu kiseera kino. Nga bwe kyali n’ebigambo ebitukuvu ebyaweebwa Isirayiri ey’edda, bino bye buvunaanyizibwa obutukuvu obyetaaga okutuusibwa eri ensi.

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> Obunnabbi bulangirira nti malaika asooka ajja okulangirira eri ‘buli ggwanga, n’ettuka, n’ennimi, n’abantu.’ Okulabula kwa Malaika ow’okusatu, okw’ekitundu ku bubaka obusatu obwo bumu, era nga kwe bubaka bw’essera lino, kujja okusasanyizibwa mu nsi yonna nga tekukendeera. Ekibendera ekyawandiikiddwako, ‘Ebiragiro bya Katonda n’okukkiriza kwa Yesu,’ kigenda kuwanikibwa waggulu. Amaanyi g’obubaka obusooka n’obw’okubiri gajja okunywezebwa mu bw’okusatu. Mu bunnabbi kiragibwa ng’amalaika ng’aluuka wakati mu ggulu ng’alangirira n’eddoboozi eddene, era kijja okukwata okwegendereza kw’ensi yonna.

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> Obulabula obutitisa ennyo obusinga obwogereddwa eri abantu abafa buli mu bubaka bw’omulayika owokusatu. Kiteekwa okuba ekibi ekikambwe nnyo ekiyita wansi obusungu bwa Katonda obutagattiddwa na kisa. Naye abantu tebalekeddwa mu kizikiza ku nsonga eno ey’ekikulu; okulabula okw’okugaana okusinza ekisolo n’ekifaananyi kyakyo kugenda okuweebwa ensi yonna nga tekunnabaawo okukyalira kw’amasango ga Katonda, abantu bonna balyoke bamanye lwaki amasango gano gatuusibwa, era babeere n’omukisa ogw’okuponyawo. Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Okukolebwa kw’amabawo abiri mu kutuukiriza Habakkuku essuula ey’okubiri kwali okutuukirizibwa kw’ebunnabbi ebyenjawulo.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Nja kuyimirira ku kifo kyange eky’okukuuma, ne nnyimirira ku munara, ne nkebera okuwulira kye anaagamba, n’eky’ nnaaddamu nga nnenenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okwolesebwa, okikole okitegeerekeka bulungi ku bibao, alyoke adduke oyo asoma. Kubanga okwolesebwa kulindirira ekiseera ekiweereddwa; naye ku nkomerero kugenda okwogera, tekulimba; newankubadde kulwawo, kikulindirire; kubanga kirijja ddala, tekiryalwawo.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Laba, omwoyo gwe ogweyegulumiza teguli butuufu mu ye; naye omutuukirivu aliba mulamu olw’okukkiriza kwe. Abakkuku 2:1-4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Okutondebwa kwombi—kwa chati ya 1843 ey’abakulembeze abaasooka n’eya 1850—kwali okutuukirira kw’obunnabbi. Okunoonyereza ku Bipande bya Habakkuku kuwayo obukakafu obumala ku kino. Naye ekitundu ky’Ebyawandiikibwa mu Habakkuku kituusaako omugaso omukulu ku nsonga eno mu kukubaganya ebirowoozo kwaffe.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> "Ndabidde nti chaati ya 1843 yakulemberwa omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yayagala; nti omukono gwe gwali ku zo ne gukisa ensobi mu nnamba ezimu, nga tewali asobola okugiraba, okutuusa omukono gwe lwe gwaggyibwawo." Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Oluvannyuma lwa 1843 Mukama yalagira okukola echati endala, naye nti echati esooka (eya 1843) tekirina kukyusibwa okujjako lwa kusikirizibwa.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> Nalaba nti amazima galina okulabikibwa obulungi ku bipande, nti ensi n’obujjuvu bwayo bya Mukama, era nti eby’okukozesa ebyetaagisa tebigwanira kukuumibwa wabula bikozesebwe okulambulula ekyo. Nalaba nti ekyapa ekikadde kyali kiragirirwa Mukama, era nti tewali nnamba yaakikyusibwako okuggyako olw’okusikirizibwa. Nalaba nti ennamba z’ekyapa zaali nga Katonda bwe yayagala zibeere, era omukono gwe gwali waggulu ne gukisa ensobi mu nnamba ezimu, okutuusa lwe yaggya omukono gwe tewali yagisobola kulaba. Spalding ne Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Nga abeera ne ow’oluganda Nichols (eyatondawo olupapula olulaga obunnabbi olw’omwaka gwa 1850), mu kiseera kye yakolanga olwo olupapula, Mukyala White yagamba nti yalaba olupapula olwa 1850 mu Baibuli.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Nalaba nti Katonda yali mu kufulumizibwa kwa chaati eya Ow’oluganda Nichols. Nalaba nti mu Bayibuli mulimu obunnabbi obukwata ku chaati eno, era ssinga chaati eno yateekebwawo eri abantu ba Katonda, ssinga emala omu, emala n’omulala; era ssinga wabaawo omu ayetaaga chaati empya eyasiigwako langi ku kipimo ekinene, bonna bagyetaaga mu ngeri y’emu.” Manuscript Releases, Voliyumu 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositaries of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositaries of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakkuku yali alagidde nti, “Wandiika okwolesebwa, okukifuula okulambulukufu ku bibawo.” Ebibawo bibiri bya Habakkuku byali akabonero k’endagaano Katonda gye yakola n’Adiventizimu bwe yabafuula abatereezi b’ebitegeezebwa by’obunnabbi bye, nga bwe yakola bwe yayingira endagaano ne Isirayiri ey’edda n’abawa ebibawo bibiri by’amateeka wamu n’obuvunaanyizibwa obw’okubeera abatereezi b’amateeka. Naye Habakkuku alambulula ebika bibiri by’abasinza ku nsonga ezikwata ku bibawo ebyo ebyali biteekwa okufuula okwolesebwa okulambulukufu: ekimu kye ky’abo ab’emmeme zaabwe ezigulumiziddwa era teziyimiridde bulungi; n’ekirala kye ky’abatuukirivu, abaaliba balamu olw’okukkiriza kwabwe.

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Obubaka bwa Abakkuki bulaga nti abo abatuukirivu babeera balamu olw’okukkiriza okusinziira ku Kigambo ky’obunnabbi, nga bwe kiyolekedwa ku mabbawo abiri; era bwe kityo abo abatali batukirivu bagaanye ebitandikwa by’Obu-Adiventisiti. Ensonga gye njagala kuleeta esinziira ku kyawandiikibwa kye twalowoozaako edda katono. Kigamba nti:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> Naye ensonga nga ekifo ekitukuvu, mu nkwatagana n’ennaku enkumi bbiri n’ebikumi bisatu, amateeka ga Katonda n’okukkiriza kwa Yesu, zisaanira bulungi ddala okunnyonnyola entambuza ey’Okudda kwa Yesu ey’edda era okulaga ekifo kye tulimu kaakano, okunyweza okukkiriza kw’ababuusabuusa, era okuwa obukakafu ku biseera eby’omu maaso eby’ekitiibwa. Bino, mbirabye emirundi mingi, ze nsonga ezisinga obukulu abatume kwe basaanidde okubirambirako. Ebyawandiiko Ebyasooka, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Tukamaze okuddamu okukebera amazima gano gonna aga nnya: ekifo ekitukuvu, ennaku 2300, ebiragiro bya Katonda, n’okukkiriza kwa Yesu. Twateeka amazima gano gonna aga nnya mu nteekateeka ey’amazima eyabaliriziddwa bulungi ddala “okunnyonnyola entambula eyayitawo ey’Adiventi n’okulaga ekifo kyaffe kye tuli kati.” Eyo nteekateeka ye “tteeka ery’okusooka okwogerebwako,” ye akasaini ka Alufa ne Omega, era ye nteekateeka ey’amazima; kubanga ekigambo “amazima” kirimu akasaini ke kennyini nga ke kamu n’ako akalabika mu mazima gonna aga nnya agayitibwa “amazima ag’omu kiseera kino,” agateekebwawo okunnyonnyola entandikwa y’ObuAdiventisi.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Singa tewali kirala, kino kitegeeza nti ekigambo ekivunulwa nga 'amazima' kye tukebera kye omusingi gw'enjiri ey'olubeerera, era kye omusingi gw'obubaka bw'okulabula obw'enkomerero, era kye omusingi gw'obubaka bw'omumalaika ow'okusatu, era kiri ekitundu kinene eky'Okubikkulirwa kwa Yesu Kristo.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Obubaka obulabula obw’enkomerero, obulabikiddwa ng’Okubikkulirwa kwa Yesu Kristo mu nnyiriri ssatu ezisooka ez’omu ssuula esooka ey’Okubikkulirwa, bukakasibwa omulundi ogw’okubiri ku nkomerero y’Okubikkulirwa. Enkomerero y’Okubikkulirwa ejjulira ku nnyiriri ezisooka ez’Endagaano Enkadde era n’ennyiriri ez’enkomerero ez’Endagaano Enkadde. Nga tuyambiddwako ebiwandiikiddwa bino ebina, era nga tukozesa etteeka ery’obwakatonda ery’okussa olunyiriri lw’obunnabbi ku lunyiriri, tusobola okutegeera nti obubaka obulabula obw’enkomerero bukwata ku nkolagana y’Omutonzi n’ebitonde bye. Bukwata ku maanyi ge ag’okutonda. Bukwata ku ngeri amaanyi ago ag’okutonda bwe gatuusibwa eri ekkanisa ye. Bukwata ku kikula ky’Obwakatonda ekigatta enkomerero n’entandikwa. Kye kibaka ekituuka nga okuggwaawo kw’ekiseera eky’okugezesebwa kutuuse kumpi, era n’okusingawo. Bwe bitunuliddwa wamu, byonna bikwata ku maanyi ga Katonda ag’okutonda! Ate era okusooka okwogerwa ku maanyi ago g’okutonda kuli ku ntandikwa y’Olubereberye essuula esooka, okuva ku nnyiriri esooka okutuuka ku ssuula ey’okubiri olunyiriri olusatu.

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

> Ku lubereberye Katonda yatonda eggulu n’ensi. Era ensi yali terina mufaananyi, era nga telimu kintu; n’ekizikiza kyali ku maaso g’amatafunda g’amazzi. Era Omwoyo wa Katonda yatambulira ku maaso g’amazzi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Awo Katonda n’agamba nti, Wabeewo omusana: ne wabaawo omusana. Katonda n’alaba omusana nga mulungi: Katonda n’awawula omusana n’ekizikiza. Katonda n’ayita omusana Olunaku, n’ekizikiza n’akiyita Ekiro. Ne wabaawo akawungeezi, ne wabaawo enkya, olunaku olwasooka.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Katonda n’agamba nti, Wabeewo eggulu wakati w’amazzi, litawule amazzi okuva ku mazzi. Katonda n’akola eggulu, n’atawula amazzi agali wansi w’eggulu okuva ku mazzi agali waggulu w’eggulu; era ne kiba bwe kityo. Katonda n’alituuma Eggulu. Era obudde ne bwaba akawungeezi, ne kumakya, olunaku olw’okubiri.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Ne Katonda n’agamba nti: Amazzi agali wansi w’eggulu gakuŋŋaanyizibwe mu kifo kimu, n’ettaka eddrye lirabike; ne kibeera bwe kityo. Katonda n’ayita ettaka eddrye Ensi; n’ayita okukuŋŋaanyizibwa kw’amazzi Ennyanja; ne Katonda n’alaba nga kirungi. Katonda n’agamba nti: Ensi ezaalemu omuddo, n’ebimera ebibala ensigo, n’omuti ogw’ebibala ogubala ebibala ng’okika kyagwo, ensigo yaagwo nga eri munda mwagwo, ku nsi; ne kibeera bwe kityo. Ne ensi ne ezaala omuddo, n’ebimera ebibala ensigo ng’okika kyabyo, n’omuti ogubala ebibala, ensigo yaagwo nga eri munda mwagwo, ng’okika kyagwo; ne Katonda n’alaba nga kirungi. N’akawungeezi n’enkya ne bibaawo, olunaku olw’okusatu.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Katonda n’agamba nti, Mu ggulu mubeerawo ebitangaala ebyawulawo olunaku okuva mu kiro; era bibeere obubonero, n’ebiseera, n’ennaku, n’emyaka. Era bibeere ebitangaala mu ggulu okutangaza ku nsi; ne kiba bwe kityo. Katonda n’akola ebitangaala bibiri ebinene; ekitangaala ekinene okufuga olunaku, n’ekitangaala ekitono okufuga ekiro; era n’akola n’emmunyeenye. Katonda n’abiteeka mu ggulu okutangaza ku nsi, era okufuga olunaku n’ekiro, n’okuwawula ettangaala okuva mu kizikiza; Katonda n’alaba nti kirungi. Olweggulo n’olw’enkya ne biba olunaku olw’okuna.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Era Katonda n’agamba, Amazzi galeete mu bungi ebisolo ebinyikira ebirina obulamu, n’ebinyonyi ebibuuka waggulu w’ensi mu bbanga ery’eggulu eliggulawo. Era Katonda n’atonda ebisolo ebikulu eby’omu mazzi, n’ebisolo byonna ebirina obulamu ebinyikira, ebyaleetebwa amazzi mu bungi, buli nga bwe bika byabyo, ne buli kinyonyi ekirina ebiwaawaatiro buli nga bwe kika kyakyo; era Katonda n’alaba ng’ekyo kirungi. Era Katonda n’abiwa omukisa, n’agamba nti, Mubeere n’ebibala, mweyongere, mujjuze amazzi mu nnyanja, n’ebinyonyi byeyongere ku nsi. Era akawungeezi n’enkya ne biba olunaku olw’okutaano.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Awo Katonda n’agamba nti, Ensi ezaalenga ebitonde ebiramu mu kika kyaabyo: ente, n’ebikambambula, n’ensolo ez’ensi mu kika gyaazo; ne kiba kityo. Awo Katonda n’akola ensolo ez’ensi mu kika gyaazo, n’ente mu kika kyaazo, n’ebintu byonna ebikambambulira ku nsi mu kika kyaabyo; ne Katonda n’alaba nga kirungi. Awo Katonda n’agamba nti, Tukkole omuntu mu kifaananyi kyaffe, ng’afaananaffe; era bafugenga ebyennyanja eby’omu nnyanja, n’ebinyonyi eby’omu bbanga, n’ente, n’ensi yonna, n’ebikambambula byonna ebikambambulira ku nsi. Awo Katonda n’atonda omuntu mu kifaananyi kye; mu kifaananyi kya Katonda n’amutonda; omusajja n’omukazi n’abatonda. Awo Katonda n’abawa omukisa, era Katonda n’abagamba nti, Muzaalenga, mweyongere, mujjuze ensi, mugiwambe; era mufugenga ebyennyanja eby’omu nnyanja, n’ebinyonyi eby’omu bbanga, n’ekiramu kyonna ekitembera ku nsi. Awo Katonda n’agamba nti, Laba, mbawadde buli kimera ekireeta ensigo ekiri ku maaso g’ensi yonna, n’omuti gwonna ogulimu ekibala ky’omuti ekireeta ensigo; gubeere mmere gyammwe. Era eri ensolo zonna ez’ensi, n’eri buli kinyonyi eky’omu bbanga, n’eri buli kikambambula ku nsi ekirimu obulamu, mpadde buli kimera ekiragala okubeerera mmere; ne kiba kityo. Awo Katonda n’alaba byonna bye yali akoze; laba, byali birungi nnyo. Akawungeezi n’enkya byali olunaku olw’omukaaga. Bw’atyo eggulu n’ensi ne bimalizibwa, n’eggye lyabyo lyonna. Era ku lunaku olw’omusanvu Katonda n’amaliriza omulimu gwe gwe yali akoze; era n’awummula ku lunaku olw’omusanvu mu mulimu gwe gwonna gwe yali akoze. Era Katonda n’awa omukisa olunaku olw’omusanvu, n’olitukuza; kubanga ku lunaku olwo mw’awummulira mu mulimu gwe gwonna Katonda gwe yatonda n’akola. Olubereberye 1:1-2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Ennyiriri ezasooka zikiikirira obujulizi bwonna obw'okutonda, nga ziraga nti ekigambo kya Katonda kirina obuyinza obw'okutonda.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Ensi yonna etye Mukama; abatuuze bonna ab’ensi yonna bamutye. Kubanga yayogera ne kibaawo; yalagira ne kiyimirira nga kikakamu. Zabbuli 33:8-9.

The same creative power that made the world is employed by Christ to transform men.

Obuyinza obw’okutonda obwo bwennyini obwatonda ensi bukozesebwa Kristo okukyusa abantu.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Amaanyi ag'okutonda agayita ensi okubaawo gali mu Kigambo kya Katonda. Ekigambo kino kiwa amaanyi; kizaala obulamu. Buli kiragiro kisubizo; bwe kikkirizibwa ng'omuntu asalawo, ne kiwanirizibwa mu mmeeme, kituusa n'akyo obulamu bwa Oy'Ataggwawo. Kikyusa obutonde bw'omuntu era kiddamu okutonda emmeeme mu kifaananyi kya Katonda.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> Obulamu obuweereddwa bwe butyo bukuumibwa mu ngeri y'emu. 'Ku buli kigambo ekiva mu kamwa ka Katonda' (Matayo 4:4) omuntu alibeera mulamu. Okuyigiriza, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Okubikkulirwa kwa Yesu Kristo kissaamu amaanyi ku ngeri ekigambo kya Katonda gye kituusibwa eri abantu. Kiva eri Kitaawe, ne kituuka eri Omwana, ne kiweebwa malaika, ne kituuka eri nnabbi, n’awandiika obubaka buno n’abusindikira amakanisa. Enkola y’okuweerezebwa kw’obubaka eyateekebwawo ku ntandikwa n’aw’enkomerero w’ekitabo ky’Okubikkulirwa eragererwa ne mu luguudo olulinnya Yakobo lwe yalaba, nga bamalayika balulinnya ne balusalako. Era eragererwa n’emisuwo ebiri egya zaabu eza Zekaliya ezireeta amafuta mu watukuvu. Enkola y’okwogeragana wakati wa Katonda n’omuntu kye kyogerwako mu bunnabbi bwa Bayibuli, era obubaka obusindikibwa bulimu amaanyi ag’okutonda agaakola eggulu n’ensi. Mu nkola y’okwogeragana eyo mu mutwe ogusooka ogw’Okubikkulirwa, kitegeerekeka nti obubaka obuleetebwa eri amakanisa bulimu amaanyi agukyusa omuntu ow’e Laodikiya okufuuka ow’e Firadelifiya.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Obanga tutunuulira entandikwa oba enkomerero ya Endagaano Enkadde oba Endagaano Empya, obubaka bubeera bumu. Katonda aweereza obubaka olw’okulabula okw’enkomerero, era mulimu amaanyi g’okutonda ga Katonda bwe buwulirwa era bukuumibwa abo abawuulira. Obubaka obutuukiriza kino busimbiddwa mu nteekateeka entukuvu ey’Alefa ne Omega. Entandikwa, wakati, n’enkomerero. Enyukuta ssatu eza Olwebbulaniya ezigattibwa okufuula ekigambo “amazima” ze Njiri ey’obutaggwaawo; era enyukuta ezo n’ebitegeeza byazo, n’ekigambo kye zivaamu bwe zigattiddwa wamu, bikiikirira ensonga entongole era n’oyo mwennyini ey’ali Alefa ne Omega. Bissaako obunene ku maanyi ge g’okutonda. Amagambo asatu agasembayo mu ebyafaayo eby’okutonda, buli kamu katandika n’ennyukuta ezo ssatu mu lulagiriro olufuula ekigambo “amazima”.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Ebigambo bisatu eby’omukomerero gw’ennyanjulayo y’okutonda bitandikira ku nnukuta ssatu ez’awamu zikola ekigambo "amazima." Ebigambo bisatu eby’enkomerero by’olunyiriri bitandikira ku nnukuta א (Aleph), מ (Mem), ne ת (Tav) mu ntegeka. Ebigambo ebyo bisatu bivunulwa nga "Katonda," "yatonda" ne "yakola." Ebigambo bino bisatu buli kimu bitandika n’ennukuta א (Aleph), מ (Mem), ne ת (Tav) mu ntegeka eyo, ekyongerayo okukakasa obutuukirivu n’enteekateeka y’ennyanjulayo y’okutonda. Enkola eno emanyiddwa abannyonnyozi Abayudaaya ng’akabonero ak’eby’ennimi ak’awuniikiriza mu kyawandiiko kya Kibeeru.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Olugero lw’okutondebwa lutandikira ku bigambo “mu kusooka” era luggwa ku bigambo bisatu ebikiikirira Alufa ne Omega, okutandika n’okukoma, eyasooka n’eyasemba. Amaanyi g’okutonda agalabikiddwa mu bujulizi bw’Olubereberye gatandikira era gakoma n’omukono gw’omukugu mu nnimi ow’ekitalo.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Okusooka kw’ekintu okulaga okusembayo kwaakyo kye nnabbi Yokaana kye yassaako omwoyo nnyo, bwe yawandiika ebyo ebyaliwo mu biro ebyo, mu kiseera kye kimu nga yawandiika n’ebigenda okubaawo.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Obubaka bw’okulabula obw’okusembayo bwa Eriya, nga bwe buweereddwayo ku nkomerero y’Endagaano Enkadde, bulaga ensonga emu ey’obunnabbi, mu mbeera y’ekizibu ky’etteeka lya Sande n’okusembera kw’ebikolimo musanvu eby’enkomerero.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

‘Etteeka ly’okusooka okwogerwako’ n’ebintu byonna bye liyimirira ye ‘ensengeka’ mwe ‘amazima ag’obudde buno’ gateekebwamu. Ensengeka eyo ye ‘etteeka ly’okusooka okwogerwako,’ era kye kimu ku bikula bya Katonda.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Mu kitabo kya Danyeri, ekiraga entandikwa y’Obudiventisiti, n’ekitabo ky’Okubikkulirwa, ekiraga enkomerero y’Obudiventisiti, tusanga okufaananagana okw’ewuunyisa bwe tukiraba nga tukozezza enkola ey’okusooka okulaga enkomerero. Ekitabo kya Danyeri lyanjula omutindo gumu ogwa Yesu bwe likozesa erinnya Palmoni, eritegeeza omubalirira w’ebyama ey’ewuunyisa. Danyeri era amwanjula Yesu nga Mikaeri, malayika omukulu. Yokaana naye akozeesebwa okukola kye kimu nga Danyeri, era amulambulula si ng’omukugu mu mibalo, newaakubadde omukulembeze w’abamalayika, wabula ng’omukugu w’olulimi. Bwe tutunuulira Yesu nga omukugu w’ennukuta, tuteekwa okutunuulira Zabbuli 119, essuula erisinga obuwanvu mu Bayibuli.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Zabbuli 119 yazimbiddwa mu ngeri egoberera ennukuta, kitegeeza nti ennukuta esooka mu buli kibiina ky’olunnyiriri munaana eba nga yeemu. Olukalala lw’ennukuta z’Olwebbulaniya lulina ennukuta amakumi abiri mu bbiri, kale ne wabaawo ebitundu amakumi abiri mu bbiri eby’olunnyiriri munaana. Buli kitundu kitandikira ku nnukuta mu mpangiriro y’olukalala lw’ennukuta, era oluvannyuma buli lunyiriri ku munaana olwateekeddwa ku nnukuta eyo lutandikira ku nnukuta eyo. Ku nnukuta buli emu wabaawo olunnyiriri munaana, kale munaana emirundi amakumi abiri mu bbiri (ennukuta z’Olwebbulaniya) bigyamu olunnyiriri 176. Zabbuli eno esimbira ku kugondera Katonda ali Katonda w’enteekateeka (ky’ensonga empangiriro egoberera ennukuta), so si wa butabanguko.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Omulamwa omulala omusinga obukulu mu Zabbuli 119 gwe guno: amazima agazito nti Ekigambo kya Katonda kimala ddala. Waliwo ebigambo munaana ebikozesebwa mu Zabbuli yonna okwogerako ku Kigambo kya Katonda: amateeka, ebijjulirwa, obulagirizi, ebiragiro ebyateekebwawo, ebiragiro, emisango, ekigambo, n’obukwakkulizo. Mu kumpi buli olunyiriri, Ekigambo kya Katonda kyogerwako. Zabbuli 119 tekakasa kyokka obutonde bw’Ebyawandiikibwa Ebitukuvu, naye era ekakasa nti Ekigambo kya Katonda kiraga obutonde bwa Katonda ye mwennyini. Mutunuule ku bintu bino ebiraga obutonde bwa Katonda nga bwe biteekeddwamu mu Zabbuli 119:

1. 1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

   Obutuukirivu (ennyiriri 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

2. 2. Trustworthiness (verse 42)

   Obwesigwa (olunyiriri 42)

3. 3. Truthfulness (verses 43, 142, 151, 160)

   Obwesimbu (ennyiriri 43, 142, 151, 160)

4. 4. Faithfulness (verse 86)

   Obwesigwa (olunyiriri 86)

5. 5. Unchangeableness (verse 89)

   Obutakyuka (olunyiriri 89)

6. 6. Eternality (verses 90, 152)

   Obutaggwaawo (ennyiriri 90, 152)

7. 7. Light (verse 105)

   Ekitangaala (olunyiriri 105)

8. 8. Purity (verse 140)

   Obulongoofu (olunyiriri 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Zabbuli eno etandika n’emikisa ebbiri. Balina omukisa abo abataliiko kya kunenyezebwa mu makubo gaabwe, abatambulira mu mateeka ga Katonda, abakuuma ebiragiro bye era abamunoonya n’omutima gwonna. Ebyo bye by’okuyigiriza eri ffe mu Zabbuli eno ennene. Ekigambo kya Katonda kimala okutufuula ab’amagezi, okutendeka mu butuukirivu, era okututegeka okukola buli mulimu omulungi (2 Timoseewo 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Kale ddala, Zabbuli 119 kye kitundu ku nsonga etannamalirizibwa bulungi mu nsi y’eddiini. Ekwatagana n’okumanya olunyiriri oluli wakati mu Bayibuli n’essuula eri wakati mu Bayibuli. Bw’onoonya ku mutimbagano, ojja kusanga empaka ez’enjawulo ezissa essira ku Bayibuli gy’okozesa, n’ebirala bwe bityo. Ekizibu ku buli ndowooza mu mpaka ezo kwe kuba nti ensobanuro y’ekiri wakati mu Bayibuli, oba olunyiriri oba essuula, erina okuteekebwawo omuwandiisi wa Bayibuli, so si musomi oba anenya Bayibuli.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Baibuli eyigiriza nti buli kintu kirina entandikwa n’enkomerero. Buli kintu kirina ekiseera kyakyo.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Buli kintu kirina ekiseera kyakyo, era ekiseera eri buli kigendererwa wansi w’eggulu: Ekiseera eky’okuzalibwa, n’ekiseera eky’okufa; ekiseera eky’okusimba, n’ekiseera eky’okujjula ebyasimbibwa. Omubuulizi 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Waliwo ekiseera eky’okuzaalibwa n’ekiseera eky’okufa, naye waliwo n’obulamu obubeerawo wakati w’entandikwa n’enkomerero y’obulamu bwaffe. Okuzaalibwa ke akaseera katono ddala, era n’okufa ke akaseera katono ddala. Obulamu bwe bubeera wakati, era bubaamu ebyafaayo bingi ennyo ebikwatagana n’abwo okusinga ekiseera kye tuzaalibwa n’ekiseera kye tufa.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Eky’awakati mu “tteeka ly’okusooka okwogerwako” emirundi mingi kiba kirina obujulizi bungi okusinga entandikwa n’enkomerero. Okunoonya olunyiriri lumu oba essuula emu mu Baibuli n’oyita nti ye wakati kwe kutalabirako obujulizi bwa Baibuli, newankubadde entandikwa n’enkomerero ziba bipimo by’akaseera; eky’awakati emirundi mingi kiba ebbanga ly’ekiseera. Kale, entandikwa, enkomerero n’awakati bijja kukwatagana wamu, newankubadde emirundi mingi akabonero k’ekkubo kye kimu ddala ku nkomerero kiba nga kivuganya n’entandikwa.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yesu yalaga nti Yokaana Omubatiza ye Eriya, era bombi balaga ennyiriri y’eby’obwannabbi emu; naye Eriya yatulugunyizibwa omukazi omubi (Yezabele) eyagezaako okumussiba mu nkomyo n’okumutta, naye teyalituukiriza. Yokaana, eyali akabonero ka Eriya, yanoonyebwa omukazi omubi (Herodiya) okumussiba mu nkomyo n’okumutta, era n’abikola. Eriya ne Yokaana babonero ebisobola okukyusaganyizibwa, naye balina ebitundu eby’obwannabbi ebimu ebiba nga by’enjawulo, kyokka nga biringanirana. Eriya teyafa, Yokaana yafa. Okutegeera nti obubonero bw’ekkubo obw’obwannabbi obukwataganako emirundi mingi buba nga bwenjawulo kibakkiriza abo abagala okulaba nti wakati mu Bayibuli kwe Zabbuli 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Bwe tukozesa etteeka ly’okusooka okwogerebwako nga bwe tulitegezezza, tufuna nti entandikwa y’ekitundu eky’awakati kya Bayibuli ye Zabbuli 117, essuula empimpi ennyo mu Bayibuli erimu obulunyiriri bubiri. Zabbuli 117 eriggobererwa essuula 118, ery’omu wakati gwa Bayibuli, ate essuula 118 eriggobererwa 119, essuula eriwanvu ennyo mu Bayibuli era eriggalaawo ekitundu eky’awakati kya Bayibuli. Omukugu mu nnimi ow’ekitalo alaga entandikwa n’essuula empimpi ennyo, era n’ategeeza enkomerero n’essuula eriwanvu ennyo. Biri essuula bbiri ez’enjawulo ddala. Entandikwa ye mbuto, ate enkomerero we kimera ekikula ddala kitukirira, we obujulizi bwonna obuli wakati busibibwa wamu. Mutunuulire Zabbuli 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Mutendereze Mukama, mmwe amawanga gonna; mumutendereze, mmwe abantu bonna. Kubanga ekisa kye eky'ekisaasira gye tuli kinene; n'amazima ga Mukama gagumawo emirembe gyonna. Mutendereze Mukama. Zabbuli 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Ekigambo kye twerowoozaako ekizimbiddwa ku nnukuta ssatu, kyahindulwa ng’ “mazima” mu olunyiriri olw’okubiri, era kiyimirira entandikwa y’ekitundu eky’akati mu Bayibuli (ekitundu eky’akati mu Bayibuli kye Zabbuli 117–119). Enkomerero y’ekitundu eky’akati ye Zabbuli 119. Zabbuli 118 ye wakati w’ekitundu eky’akati. Zabbuli 118 etudde wakati w’amasuula agampimpi ennyo n’agawanvu ennyo mu Bayibuli, ate essuula eya mpimpi ennyo, nga ye entandikwa, eteeka mu maaso ekigambo “mazima” ekizimbiddwa ku nnukuta ssatu eziraga emitendera esatu egy’Enjiri ey’obutaggwaawo, era ze nsisiseko y’okutegeera amazima. Eyo nsisiseko nga y’ensonga ey’omusingi eraga enkula y’obuntu bwa Kristo nga Ye Alpha ne Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ekkomerero eky’akatikati, nga kye mutwe 119, kye kitundu ekitegekeddwa mu ngeri y’ennyukuta za alfabeeti, nga kiteekeddwa wakati mu Baibuli, era kisimbira ku mukugu mu nnimi ey’ewuunyisa. Emirundi ennya mu mutwe 119 ekigambo kye kimu kivvunulwa ng’amazima.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Era toggyawo ddala ekigambo eky'amazima mu kamwa kwange; kubanga nsuubidde mu biramuzi byo. Olunyiriri 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Obutuukirivu bwo butuukirivu obw'obutaggwaawo, n'etteeka lyo ge mazima. Olunyiriri 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Oli kumpi, Ayi Mukama; era ebiragiro byo byonna by'amazima. Olunyiriri 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Ekigambo kyo kye mazima okuva ku lubereberye; era buli nsala yo ey’obutuukirivu eyimirira emirembe gyonna. Olunyiriri 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Amazima agali mu nniriri zino ge tteeka mu bubaka bw’obunnabbi bwa Bayibuli eriraga enkomerero okuva ku ntandikwa; era amazima ago galaga nti Alufa ne Omega ateese omukono gwe mu katikati wa Bayibuli, nga bwe yakoze ku ntandikwa ne ku nkomerero. Omukono gw’ow’olubereberye n’ow’enkomerero gwe “framework” ogw’okwanjula obubaka bw’okulabula obwasembayo bw’omumalayika ow’okusatu. Ekyasembayo mu kitundu eky’awakati kirimu enniriri ennya ezikozesa ekigambo ekivunulwa “amazima,” newaakubadde eky’okuna ku zo kivunulwa bwokka nga “kituufu.” Olunyiriri olusembayo ku ezo ennya lulaga nti, “okuva ku ntandikwa,” ekigambo kye “kituufu.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Mu kusooka, mu ennyonnyola y’okutondebwa mu kitabo ky’Entandikwa essuula 1 n’eya 2, ekigambo “truth” newankubadde nga tekyawandiikiddwa butereevu kiyimirizibwa mu bigambo ebisatu eby’enkomerero by’ennyonnyola y’okutondebwa, kubanga buli kigambo kitandika n’ennukuta, mu lunyiriri, ezikolawo ekigambo “truth.” Mu kusooka waaliwo Ekigambo, era mu Ye ebintu byonna byatondebwa, era obujulizi bw’okutondebwa mu Entandikwa butandika n’ebigambo, “Mu kusooka,” era bukoma n’ebigambo ebisatu ebiyimirira amazima agakwataniddwa n’ekintu ekiranga Kristo ekisobanuddwa mu Isaaya ng’obukakafu nti Ye Katonda omu yekka.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Ekitundu ekyawakati mu Bayibuli (Zabbuli 117-119) kitandika mu Zabbuli 117 nga kyesigama ku mazima nti entandikwa eyimirira enkomerero, nga kkozesa ekigambo "amazima". Ekigambo kino kizimbiddwa ku nnukuta ssatu eziraga Enjiri ey'olubeerera n'obubaka bw'abamalayika abasatu, era ne ziraga enkomerero y'ebyafaayo by'Okutonda. Enkomerero y'ekitundu ekyawakati mu Bayibuli kwe kwanjula kw'ennukuta okwakoleddwa omukugu mu nnimi eyewuunyisa, okulaga nti ebikubikkulibwa kaakano ebikwata ku mize gye bigenderagana n'enyonnyola y'ekigambo "obubikkulirwa", kubanga Obubikkulirwa bwa Yesu Kristo bubaka obwategekeddwa okulaga ekitundu ku mize gya Kristo ekitaamanyiddwa bulungi okutuusa kaakano, singa ne kyabadde kimanyiddwa. Obubikkulirwa buno bukwatagana n'emigongo gy'ebyafaayo by'endagaano, kubanga ebyafaayo by'endagaano birimu obujulizi bw'okugezaako kwa Katonda okwekubikkula ng'ayita mu mannya nga ebyafaayo bya Yye byeyongera okubikkulibwa.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> "Emisingi eminene gy’etteeka, egy’obutonde bwa Katonda yennyini, giteekeddwamu mu bigambo bya Kristo ebyayogerwa ku lusozi. Buli azimba ku gyo abeera azimba ku Kristo, Ejjinja ery’emyaka gyonna. Mu kuwaniriza ekigambo, tufuna Kristo. Era bokka abawaniriza bw’atyo ebigambo bye be bazimba ku Ye. 'Tewali muntu ayinza kuteeka musingi omulala okujjako ogwateekebwawo, ogwo gwe Yesu Kristo.' 1 Abakkolinso 3:11. 'Tewali linnya lirala wansi w’eggulu, ly’awaweebwa mu bantu, mwe tuteekwa okulokolebwa.' Ebikolwa 4:12. Kristo, Ekigambo, okubikkulirwa kwa Katonda,—okulabika kw’empisa ze, etteeka lye, okwagala kwe, n’obulamu bwe,—ye musingi gwokka gwe tuyinza okuzimbirako obuntu obunaayimirira." Olusozi lw’Emikisa, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Waliwo ddala ebirala bingi eby’okukwatako ku mazima gano, naye tukoma wano.

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