The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Kipengele nilichoonyesha ambacho huenda Stephen Haskell hakukiona, ingawa alikiunga mkono kwa kuitambua kwake kweli zinazoufichua ukweli huu waziwazi, ni kwamba katika historia ya mwisho wa Israeli ya kale, wakati huohuo unakuta mwanzo wa Israeli ya kisasa ukipishana na kipindi kilekile cha kihistoria. Wakati Kristo alipokuwa akilithibitisha agano pamoja na wengi kwa juma moja (siku elfu mbili mia tano na ishirini), Israeli ya kale ilikuwa ikiishi uzoefu wa Laodikia, ikiwa ukingoni mwa kutapikwa kutoka katika kinywa cha Bwana. Wakati huohuo Israeli ya kisasa ilikuwa ikiishi uzoefu wa Efeso. Laodikia wa Israeli ya kale alikuwa akitawanywa, na Efeso wa Israeli ya kisasa alikuwa akikusanwa katika historia iyo hiyo hasa.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
ገናም “አዎ” ብዬ እላለሁ፤ እናንተ እያሰባችሁ ከሆነ፣ ክርስቶስ በዳንኤል ምዕራፍ ዘጠኝ ፍጻሜ ኪዳኑን ያጸናበት ሳምንት፣ በጥምቀቱ የጀመረና በእስጢፋኖስ መውገር የተፈጸመው፣ በቀጥታ ትክክለኛ ሁለት ሺህ አምስት መቶ ሃያ ቀናት እንዳልነበረ አውቃለሁ፤ ነገር ግን በትንቢታዊ መልኩ ግን በእርግጥ እንዲሁ ነበር፥ ምክንያቱም በትንቢት አንድ ዓመት ሦስት መቶ ስድሳ ቀናትን ይመስላልና። ሦስት መቶ ስድሳ ቀናት በሰባት ሲባዙ ሁለት ሺህ አምስት መቶ ሃያ ቀናት ይሆናሉ፤ እናም የዚያ ትንቢታዊ ሳምንት “ትክክለኛ መሃል” መስቀሉ ነው። በትንቢታዊ መልኩ ክርስቶስ መስቀሉን በሁለት ሺህ አምስት መቶ ሃያ ቀናት ትንቢታዊ ዘመን ትክክለኛ መሃል ላይ አኖረው፤ በዚህም ዘሌዋውያን ሀያ ስድስት ያለው “ሰባት ዘመናት” በክርስቶስ መስቀል እንደተመሠረተና እንደሚጸና አሳየ። እህት ዋይት እንደምታስተምር—እርስዋም እንደምታስተምርበት—ሁለቱም የአባቁም ቅዱሳን ሰንጠረዦች፣ የ1843 እና የ1850 ቻርት፣ የሁለት ሺህ አምስት መቶ ሃያ ዓመት ትንቢትን በቻርቱ ትክክለኛ መሃል ላይ እንዳላቸው፣ እንዲሁም ሁለቱም ቻርቶች በዚያ ምሳሌ ትክክለኛ መሃል ላይ መስቀሉን እንዳላቸው፣ ይህ ድንገተኛ ነገር አይደለም።
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
La Bible renferme tous les principes que les hommes ont besoin de comprendre afin d’être préparés soit pour cette vie, soit pour la vie à venir. Et ces principes peuvent être compris de tous. Nul, s’il a un esprit capable d’apprécier son enseignement, ne peut lire un seul passage de la Bible sans en retirer quelque pensée utile. Mais l’enseignement le plus précieux de la Bible ne s’obtient pas par une étude occasionnelle ou fragmentaire. Son grand système de vérité n’y est pas présenté de manière à être discerné par le lecteur hâtif ou négligent. Un grand nombre de ses trésors gisent bien au-dessous de la surface et ne peuvent être obtenus que par une recherche diligente et un effort persévérant. Les vérités qui concourent à former ce grand ensemble doivent être recherchées et recueillies, « un peu ici, un peu là ». Ésaïe 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
「このように探り出され、集められるとき、それらは互いに完全に適合していることがわかるであろう。各福音書は他の福音書を補い、すべての預言は他の預言の解明であり、あらゆる真理は他の何らかの真理の展開である。ユダヤの制度における型は、福音によって明らかにされる。神の御言葉にあるすべての原則にはその位置があり、すべての事実にはその意義がある。そして、その完全な構造は、構想においても実現においても、その著者について証ししている。このような構造は、無限なるお方の御思いのほかには、これを構想することも形作ることもできなかった。」『教育』123頁。
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
চৰ্চসমূহৰ সাতোটাৰ প্ৰতিটোৱেই মিলাৰাইট ইতিহাসত, আৰু লগতে আমাৰ ইতিহাসতো, পুনৰাবৃত্ত হয়—এই নীতিৰ সৈতে আন এটা গুৰুত্বপূৰ্ণ নীতি আছে, যিটো প্ৰাৰম্ভিক এডভেণ্টবাদে স্বীকাৰ কৰিছিল। সেই নীতিয়ে প্ৰদৰ্শন কৰে যে একে ইতিহাসৰ “অভ্যন্তৰীণ আৰু বহিঃস্থ” ভৱিষ্যদ্বাণীমূলক ধাৰাসমূহ সত্য প্ৰকাশ কৰিবলৈ পবিত্ৰ আত্মাই ব্যৱহাৰ কৰে। মিলাৰে এই কথা চিনাক্ত কৰিছিল আৰু সেয়া সোজাসুজিকৈ শিক্ষা দিছিল। তেওঁ সঠিকভাৱে শিক্ষা দিছিল যে প্ৰকাশিত বাক্যৰ সাতটা মোহৰে ক’লেচসমূহৰ সমান্তৰাল ইতিহাসক প্ৰতিনিধিত্ব কৰে; কিন্তু সেই সমান্তৰাল চিত্ৰণত মোহৰসমূহে এক বহিঃস্থ সত্যক, আৰু ক’লেচসমূহে সেই একেই ইতিহাসৰ এক অভ্যন্তৰীণ সত্যক প্ৰতিনিধিত্ব কৰে। উৰিয়াহ স্মিথেও এই নীতিটোক আলোচনাৰ বিষয় কৰিছে আৰু “অভ্যন্তৰীণ” আৰু “বহিঃস্থ” শব্দদ্বয় ব্যৱহাৰ কৰিছে, যিবোৰ মোৰ দৃষ্টিত এই দুটা সমান্তৰাল ধাৰাক ব্যক্ত কৰাৰ সৰ্বোত্তম উপায় যেন লাগে।
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
මුද්රාවන් පිළිබඳ සැලකිල්ල අප වෙත එළිදරව්වෙහි 4, 5, සහ 6 වන පරිච්ඡේදවලදී හඳුන්වා දෙනු ලැබේ. මේ මුද්රා යටතේ ඉදිරිපත් කරනු ලබන දර්ශන එළිදරව් 6 වන පරිච්ඡේදයෙහිද, එළිදරව් 8 වන පරිච්ඡේදයේ පළමු පදයෙහිද දැක්වෙයි. ඒවා පැහැදිලිවම මේ අවධිකාලයේ ආරම්භයේ සිට ක්රිස්තුස් වහන්සේගේ පැමිණීම දක්වා සභාව සම්බන්ධ වන සිදුවීම් ආවරණය කරයි.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
« Alors que les sept Églises présentent l’histoire interne de l’Église, les sept sceaux mettent en lumière les grands événements de son histoire externe. » Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Kita sekarang akan memulai pembahasan kita mengenai ketujuh jemaat. Penting untuk disadari bahwa dua jemaat yang pertama, dan kemudian kembali jemaat ketiga dan keempat, memiliki hubungan “sebab dan akibat” yang menuntut agar keduanya dipertimbangkan bersama-sama. Smirna adalah jemaat yang melambangkan mereka yang dianiaya oleh Roma, dan Efesus adalah jemaat yang membawa Injil ke seluruh dunia.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“यह अन्ताकिया में ही था कि चेलों को पहिले-पहल मसीही कहा गया। यह नाम उन्हें इसलिए दिया गया, क्योंकि मसीह उनके प्रचार, उनके शिक्षण, और उनकी बातचीत का मुख्य विषय था। वे निरन्तर उन घटनाओं का वर्णन करते रहते थे जो उसकी पृथ्वी पर की सेवकाई के दिनों में घटी थीं, जब उसके चेले उसकी व्यक्तिगत उपस्थिति से धन्य हुए थे। वे बिना थके उसकी शिक्षाओं और उसके चंगाई के चमत्कारों पर मन लगाकर विचार करते थे। काँपते हुए होंठों और अश्रुपूर्ण नेत्रों से वे उसकी उस पीड़ा का वर्णन करते थे जो उसने बारी में सही, उसके पकड़े जाने, मुकदमे, और क्रूस पर चढ़ाए जाने का, उस सहनशीलता और दीनता का, जिनके साथ उसने अपने शत्रुओं द्वारा उस पर डाली गई निन्दा और यातना को सहा, और उस ईश्वरीय करुणा का, जिसके साथ उसने अपने सतानेवालों के लिये प्रार्थना की। उसका पुनरुत्थान और स्वर्गारोहण, और पतित मनुष्य के लिये मध्यस्थ के रूप में स्वर्ग में उसका कार्य, ऐसे विषय थे जिन पर वे आनन्द के साथ मन लगाए रहते थे। उचित ही था कि अन्यजाति के लोग उन्हें मसीही कहें, क्योंकि वे मसीह का प्रचार करते थे और उसके द्वारा परमेश्वर से प्रार्थना करते थे।”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
« Dieu leur donna le nom de chrétiens. C’est là un nom royal, donné à tous ceux qui s’unissent au Christ. C’est de ce nom que Jacques écrivit plus tard : “Ne sont-ce pas les riches qui vous oppriment, et qui vous traînent devant les tribunaux ? Ne sont-ce pas eux qui blasphèment le beau nom qui a été invoqué sur vous ?” Jacques 2:6, 7. Et Pierre déclara : “Si quelqu’un souffre comme chrétien, qu’il n’en ait point honte ; mais qu’il glorifie Dieu à cet égard.” “Si vous êtes outragés pour le nom de Christ, vous êtes heureux, parce que l’Esprit de gloire, l’Esprit de Dieu, repose sur vous.” 1 Pierre 4:16, 14. » Actes des Apôtres, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Éfésus gyegbɔgbɔ la te ŋu ɖe hame gbãtɔ si nɔ agbe “le Kristo Yesu me le mawusubɔsubɔ me” si nye “ta” aɖe si dzena ɖe “ŋutinya” aɖe dzi ɣesiaɣi.
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Ndiyo, na wote watakaoishi maisha ya utauwa katika Kristo Yesu watateswa. 2 Timotheo 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Ububele bukaNkulunkulu bebandla lase-Efesu baletha ukushushiswa okumelwe yibandla laseSmirna. La mabandla amabili amele ubudlelwane besizathu nomphumela, futhi umphumela udinga ukuba wandulelwe yisizathu. Ukushushiswa kwenhlekelele yomthetho weSonto kugqugquzelwa ukubonakaliswa kwalokho uDade White akubiza ngokuthi “ubungcwele bokuqala.” Ubungcwele obuye babonakaliswa emlandweni odlule, noma emlandweni wokuqala.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Malgré le déclin généralisé de la foi et de la piété, il existe dans ces Églises de véritables disciples du Christ. Avant la visitation finale des jugements de Dieu sur la terre, il y aura parmi le peuple du Seigneur un réveil de la piété primitive tel qu’on n’en a pas vu depuis les temps apostoliques. L’Esprit et la puissance de Dieu seront répandus sur Ses enfants. En ce temps-là, beaucoup se sépareront de ces Églises dans lesquelles l’amour de ce monde a supplanté l’amour pour Dieu et pour Sa parole. Beaucoup, tant parmi les ministres que parmi le peuple, accepteront avec joie ces grandes vérités que Dieu a fait proclamer en ce temps pour préparer un peuple à la seconde venue du Seigneur. L’ennemi des âmes désire entraver cette œuvre; et, avant que le temps d’un tel mouvement n’arrive, il s’efforcera de l’empêcher en introduisant une contrefaçon. Dans les Églises qu’il pourra amener sous son pouvoir séducteur, il fera paraître que la bénédiction spéciale de Dieu y est répandue; on y manifestera ce que l’on croira être un grand intérêt religieux. Des multitudes se réjouiront à l’idée que Dieu agit merveilleusement en leur faveur, alors que l’œuvre est celle d’un autre esprit. Sous un déguisement religieux, Satan cherchera à étendre son influence sur le monde chrétien.” The Great Controversy, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
Les cris de minuit des « derniers jours » sont le réveil de la « piété primitive » désigné dans ce passage. C’est un réveil qui se produit dans un mouvement, et non dans une Église. L’histoire que Sœur White emploie pour décrire ce réveil est celle des « temps apostoliques », représentée par l’Église d’Éphèse. Ce réveil engendrera la « persécution ».
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
«Beaucoup seront emprisonnés, beaucoup fuiront les villes et les bourgs pour sauver leur vie, et beaucoup seront martyrs pour l’amour de Christ en prenant position pour la défense de la vérité.» Messages choisis, livre 3, p. 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
A “vida de Cristo na terra”, na passagem seguinte, representa o início da igreja de Éfeso, mas também tipifica a história do Adventismo laodiceano no fim do mundo.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
«Ներընթաց դատաստանը ետ է դարձված, և արդարությունը հեռու է կանգնած, որովհետև ճշմարտությունը վայր է ընկել հրապարակում, և ուղղամտությունը չի կարող ներս մտնել։ Այո՛, ճշմարտությունը պակասել է, և ով չարից հեռանում է, իրեն որս է դարձնում»։ Եսայիա 59:14, 15։ Սա կատարվեց երկրի վրա Քրիստոսի կյանքում։ Նա հավատարիմ էր Աստծո պատվիրաններին՝ մի կողմ դնելով մարդկային ավանդություններն ու պահանջները, որոնք դրանց փոխարեն բարձրացվել էին։ Դրա պատճառով Նա ատվեց և հալածվեց։ Այս պատմությունը կրկնվում է»։ Christ’s Object Lessons, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
L’expérience représentée par Éphèse se déroule simultanément à l’expérience de Laodicée. Les Juifs ergoteurs étaient les Laodicéens de l’ancien Israël, et le Christ ainsi que Ses disciples étaient des Éphésiens de l’Israël moderne. Jean-Baptiste introduisit l’Église d’Éphèse, et il représente l’Église des « derniers jours », à laquelle s’opposent des Laodicéens, qui se disent Juifs, mais ne le sont pas.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
„Kazi ya Yohana Mbatizaji, na kazi ya wale ambao katika siku za mwisho watatoka wakiwa na roho na nguvu za Eliya ili kuwaamsha watu kutoka katika hali yao ya kutokujali, kwa mambo mengi ni ile ile. Kazi yake ni mfano wa kazi ambayo ni lazima ifanywe katika wakati huu. Kristo atakuja mara ya pili ili kuuhukumu ulimwengu katika haki. Wajumbe wa Mungu wanaoubeba ujumbe wa mwisho wa onyo utakaotolewa kwa ulimwengu, wanapaswa kuandaa njia kwa ajili ya ujio wa pili wa Kristo, kama Yohana alivyoandaa njia kwa ajili ya ujio wake wa kwanza. Katika kazi hii ya maandalizi, ‘kila bonde litainuliwa, na kila mlima na kilima vitashushwa; na palipopotoka patasawazishwa, na penye kuparuza pataifa tambarare,’ kwa maana historia itajirudia, na kwa mara nyingine tena ‘utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa maana kinywa cha Bwana kimenena hayo.’ Southern Watchman, March 21, 1905.
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Efesusi është “shkaku” dhe Smirna është “pasoja”. Edhe Pergami dhe Tiatira përfaqësojnë një marrëdhënie shkak-pasojë. Pergami është kisha e kompromisit që e korruptoi krishterimin duke e përzier me paganizmin. Kisha e krishterë ra kur pranoi premisën se ishte e mundur që idhujtaria e paganizmit të bashkëjetonte brenda kufijve të saj. Perandori Konstandin është simboli i asaj historie komprometuese, dhe roli i tij profetik ishte të sillte rënien e krishterimit të vërtetë përpara se papati të shfaqej.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Que personne ne vous séduise d’aucune manière; car ce jour-là ne viendra pas, qu’auparavant ne soit venue l’apostasie, et que ne soit révélé l’homme du péché, le fils de perdition, qui s’oppose et s’élève au-dessus de tout ce qu’on appelle Dieu ou de ce qu’on adore; jusqu’à s’asseoir comme Dieu dans le temple de Dieu, se présentant lui-même comme étant Dieu. Ne vous souvenez-vous pas que, lorsque j’étais encore auprès de vous, je vous disais ces choses? Et maintenant vous savez ce qui le retient, afin qu’il soit révélé en son temps. Car le mystère de l’iniquité agit déjà; il faut seulement que celui qui le retient encore ait disparu. Et alors sera révélé l’Impie, que le Seigneur consumera par le souffle de sa bouche, et qu’il détruira par l’éclat de son avènement. 2 Thessaloniciens 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
L’église de Pergame fut la « cause », et Thyatire en fut l’« effet ». Le prophète Daniel présente souvent l’histoire du paganisme cédant la place à la papauté, et l’apostasie qui précéda l’établissement de la papauté, que Paul a signalée, est abordée dans Daniel onze.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
কারণ কিত্তীমের জাহাজসমূহ তার বিরুদ্ধে আসবে; অতএব সে মর্মাহত হবে, এবং ফিরে যাবে, এবং পবিত্র নিয়মের বিরুদ্ধে ক্রোধ পোষণ করবে; সেইরূপই সে কার্য করবে; এমনকি সে ফিরে এসে তাদের সঙ্গে সমঝোতা করবে, যারা পবিত্র নিয়ম পরিত্যাগ করে। আর বাহিনীসমূহ তার পক্ষ নিয়ে দাঁড়াবে, এবং তারা দুর্গসদৃশ পবিত্রস্থানকে অপবিত্র করবে, এবং নিত্য বলি অপসারণ করবে, এবং ধ্বংসসাধনকারী জঘন্য বস্তু স্থাপন করবে। দানিয়েল ১১:৩০–৩১।
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
De kerk van het compromis, die afviel vóórdat de pauselijke macht in de geschiedenis geopenbaard werd, wordt door Daniël voorgesteld als „hen die” „het heilige verbond” verlieten. Nadat zij het verbond hadden verlaten, werd vervolgens het pausdom, door Daniël voorgesteld als de „gruwel die verwoesting veroorzaakt”, op de troon der aarde geplaatst. Zuster White identificeert de laatste zes verzen van Daniël elf wanneer zij verklaart dat de „profetie in het elfde hoofdstuk van Daniël bijna haar volledige vervulling heeft bereikt.” De laatste zes verzen vormen de uiteindelijke vervulling van Daniël elf, en zij leert dat de geschiedenis die door die laatste verzen wordt voorgesteld, werd voorafgeschaduwd door Daniël 11:30–36, waarin de historische „oorzaak en gevolg” worden aangeduid die door Pergamum en Thyatira worden voorgesteld.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Nous n’avons pas de temps à perdre. Des temps de détresse sont devant nous. Le monde est agité par l’esprit de guerre. Bientôt s’accompliront les scènes de trouble annoncées dans les prophéties. La prophétie du chapitre onze de Daniel est presque entièrement accomplie. Une grande partie de l’histoire qui s’est réalisée en accomplissement de cette prophétie se répétera.
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Na vesi ya makumi matatu, kunaongelewa nguvu ambayo ‘verses 30 through thirty-six quoted.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
« Des scènes semblables à celles qui sont décrites dans ces paroles se produiront. » Manuscript Releases, no 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
La relation de cause à effet entre Pergame et Thyatire, de même que la relation de cause à effet entre Éphèse et Smyrne, se répète dans les « derniers jours ». Les protestants des États-Unis feront un compromis avec l’idolâtrie, telle qu’elle est représentée par Pergame (le signe principal de l’idolâtrie est l’adoration du soleil), et lorsqu’ils apostasieront, la voie sera préparée pour l’homme de péché, afin qu’il soit de nouveau révélé prophétiquement. Tandis que l’apostasie et l’intronisation de la papauté seront répétées, Dieu suscitera simultanément une Église, préfigurée par Éphèse, pour porter au monde le message de Daniel et de l’Apocalypse, et la persécution représentée par Smyrne se répétera.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Je traiterai les trois dernières Églises après que nous aurons considéré la vérité selon laquelle les quatre premiers sceaux de l’Apocalypse constituent une ligne externe de vérité, qui se déploie parallèlement à la ligne interne de vérité représentée par les quatre premières Églises. Comme cela a déjà été signalé, Uriah Smith l’exprime ainsi :
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
«Alors que les sept Églises présentent l’histoire interne de l’Église, les sept sceaux mettent en évidence les grands événements de son histoire externe.» Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
आम्ही दाखविले आहे की पहिल्या चार मंडळ्या दोन “कारण आणि परिणाम” संबंधांचे प्रतिनिधित्व करतात, जे “शेवटच्या दिवसांत” पुनःप्रकट होतात. ॲडव्हेंटिझमच्या अग्रदूतांच्या आधारे, परंतु त्याहूनही महत्त्वाचे म्हणजे देवाच्या वचनाच्या अधिकारावर, मंडळीच्या त्या चार अंतर्गत इतिहासांना पहिल्या चार शिक्क्यांनी दर्शविलेला एक समांतर बाह्य इतिहास असला पाहिजे. पहिला आणि दुसरा शिक्का इफिसुस आणि स्मिर्ना यांच्या त्या-त्या वैशिष्ट्यांचेच प्रतिध्वनी करतात, परंतु ख्रिस्ती धर्म जगात नेण्याच्या कार्याचे प्रतिनिधित्व करण्यासाठी ते एका पांढऱ्या घोड्याचा उपयोग करतात. तो मंडळीच्या बाह्य कार्याचे प्रतिनिधित्व करतो, आणि दुसरा शिक्का लाल घोड्याद्वारे स्मिर्नाच्या रक्तस्नानाचे प्रतिनिधित्व करतो.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Kabona mbese Umwana w’intama akingura kamwe mu bimenyetso, numva ijwi risa n’iry’inkuba, kimwe mu bizima bine kivuga kiti: Ngwino urebe. Nuko ndareba, maze mbona ifarasi y’umweru; kandi uwari ayicayeho yari afite umuheto; ahabwa ikamba; maze aragenda anesha kandi kugira ngo arusheho kunesha. Nuko amaze gukingura ikimenyetso cya kabiri, numva ikizima cya kabiri kivuga kiti: Ngwino urebe. Hanyuma hasohoka indi farasi itukura; kandi uwari iyicayeho ahabwa ubushobozi bwo gukura amahoro ku isi, kugira ngo bicane; kandi ahabwa inkota nini. Ibyahishuwe 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Sakariya ina baadhi ya vifungu vinavyowatambulisha moja kwa moja wale farasi wanne wanaowakilishwa katika mihuri minne ya kwanza ya Ufunuo. Katika mojawapo ya vifungu hivyo katika sura ya kumi, Sakariya anatambulisha kwamba mvua ya mwisho itakapomiminwa, “kundi la Yuda,” ambalo ni “nyumba” ya Mungu, litageuzwa kuwa “farasi wake mzuri vitani.”
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Demandaad roobka Rabbiga wakhtiga roobka dambe; oo Rabbigu wuxuu samayn doonaa daruuro ifaya, oo wuxuu siin doonaa tiixo roob ah, mid kasta cawska duurka ku yaal. Waayo, sanamyadu waxay ku hadleen wax aan jirin, oo faallolayaashuna waxay arkeen been, oo waxay sheegeen riyooyin been ah; waxay ku qalbi qaboojiyaan micnela’aan; sidaas daraaddeed ayay u tageen sida adhi oo kale, way dhibtoodeen, maxaa yeelay ma jirin adhijir. Cadhadaydu waxay ka holacday adhijirrada, oo waxaan ciqaabay orgiyada; waayo, Rabbiga ciidammadu wuxuu soo booqday adhigiisa oo ah reer Yahuudah, oo wuxuu ka dhigay sidii faraskiisa quruxda badan ee dagaalka. Sekaryaah 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
Ellen White va ta’kidlaydiki, Pentikostdagi Muqaddas Ruhning to‘kilishi hozir yog‘ayotgan keyingi yomg‘irning timsolidir. Pentikostda dunyo uchun qilingan ish Efes jamoati orqali ifodalanadi, va Efes Smirna orqali tasvirlangan quvg‘inni keltirib chiqaradi; Yuhanno esa buni ikkinchi muhrning “qizil oti” sifatida tasvirlaydi. Dastlabki ikki muhr dastlabki ikki jamoat bilan parallel ravishda kechadi va ular keyingi yomg‘ir to‘kilayotgan “oxirgi kunlar”ni tasvirlaydi.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Roho wa Unabii pia huchagua mwisho wa muhuri wa tatu na mwanzo wa muhuri wa nne, hivyo akiunganisha yote mawili pamoja (sababu na matokeo), na kwa kufanya hivyo anaweka historia inayowakilishwa kuwa ilikuwapo katika siku zake na katika “siku za mwisho.”
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Le même esprit se voit aujourd’hui, celui qui est représenté dans Apocalypse 6:6–8. L’histoire doit se répéter. Ce qui a été sera de nouveau.” Manuscript Releases, volume 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Dans l’histoire personnelle de Sœur White (rédigée en 1898), l’esprit de compromis qui prépare la voie pour que la papauté soit de nouveau intronisée était déjà bien vivant et à l’œuvre, car l’apostasie du protestantisme, qui avait commencé avec le rejet du message du premier ange au printemps de 1844, avait déjà commencé (en 1863) à empiéter sur la corne de l’adventisme protestant.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Die Verfälschung von Pergamon wird im dritten Siegel als ein „Paar“ Waagen dargestellt. Zwei Waagen des Messens stellen ein unehrliches Maß dar. Das dritte Siegel führt zum vierten Siegel, dargestellt durch ein „fahles Pferd“ des „Todes“, und versinnbildlicht so die Ermordung von Millionen durch das Papsttum während des finsteren Mittelalters. Die „Hölle“ ist es, die dem fahlen Pferd des Papsttums folgt. Die Geschichte des dritten und vierten Siegels verläuft parallel zur Geschichte der Gemeinden von Pergamon und Thyatira. Der Kompromiss Konstantins war ein fortschreitendes Werk; daher war der Geist des Kompromisses bereits in der persönlichen Geschichte von Schwester White wirksam, ebenso wie zur Zeit des Paulus, als er sagte: „das Geheimnis der Gesetzlosigkeit ist schon wirksam.“ Der Abfall, der der Thronbesteigung des Papsttums vorausgeht, ist stets eine fortschreitende Geschichte, und diese „Geschichte wird sich wiederholen. Was gewesen ist, wird wieder sein.“
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Bongo nayokaki mongongo moko na katikati ya banyama minei koloba ete: Eteni moko ya blé mpo na denari moko, mpe biteni misato ya orj mpo na denari moko; kasi kobebisa te mafuta mpe vino. Mpe tango afungolaki elembo ya minei, nayokaki mongongo ya nyama ya minei koloba ete: Yaka mpe tala. Mpe natalaki, mpe tala, mpunda moko ya langi ya pembe-pembe ya liwa; mpe nkombo ya ye oyo afandaki likolo na yango ezalaki Liwa, mpe Nkunda elandaki ye. Mpe bokonzi epesamaki na bango likolo ya eteni ya minei ya mokili, mpo na koboma na mopanga, mpe na nzala, mpe na liwa, mpe na banyama ya mokili. Emoniseli 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James White a relevé une autre anomalie prophétique dans les sept Églises et les sept sceaux. Il distingue intentionnellement les quatre premières Églises des trois dernières Églises, puis, de nouveau, le même phénomène dans les quatre premiers sceaux et les trois derniers sceaux.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“अब हमने कलीसियाओं, मुहरों, और पशुओं, अर्थात् जीवित प्राणियों, का उतनी दूर तक अनुसरण कर लिया है, जहाँ तक वे समान कालखंडों को आच्छादित करते हुए एक-दूसरे से मेल खाते हैं। मुहरें तो सात हैं, परन्तु पशु केवल चार हैं। और यहाँ यह ध्यान देना उचित होगा कि पहली, दूसरी, तीसरी और चौथी मुहर के खुलने पर प्रथम, द्वितीय, तृतीय और चतुर्थ पशु को यह कहते हुए सुना जाता है, ‘आ और देख;’ परन्तु जब पाँचवीं, छठी और सातवीं मुहर खोली जाती हैं, तब ऐसी कोई वाणी सुनाई नहीं देती। न ही अंतिम तीन कलीसियाएँ और अंतिम तीन मुहरें, समान कालखंडों को आच्छादित करने के विषय में, वैसे एक-दूसरे से मेल खाती हैं, जैसे पहली चार कलीसियाएँ और पहली चार मुहरें मेल खाती हैं। परन्तु, जैसा कि हमने दिखाया है, कलीसियाएँ, मुहरें और पशु लगभग 1800 वर्षों की अवधि तक समान कालखंडों को आच्छादित करते हुए परस्पर सहमत ठहरते हैं, जब तक कि हम वर्तमान समय से कुछ अधिक आधी शताब्दी पीछे तक नहीं पहुँच जाते।” James White, Review and Herald, February 12, 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
Yakobus White hakuingiza ukweli kwamba mtindo uo huo upo pia katika mbiu za tarumbeta, lakini upo. Tarumbeta nne za kwanza ni tarumbeta, lakini tarumbeta tatu za mwisho ni ole tatu. Tarumbeta nne za kwanza zinawakilisha hukumu ya Mungu juu ya Rumi ya kipagani kwa ajili ya sheria ya Jumapili ya Konstantino katika mwaka 321, na ole tatu za tarumbeta zinawakilisha Uislamu. Ole mbili za kwanza za tarumbeta zilikuwa hukumu dhidi ya Rumi ya kipapa kwa ajili ya sheria ya Jumapili iliyowekwa mwaka 538, na ole ya tatu ya tarumbeta ni kwa ajili ya msukosuko wa sheria ya Jumapili unaokuja katika wakati wa karibu sana ujao.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
Joseph Bates utilise la compréhension pionnière des trois dernières Églises comme un symbole unique pour décrire trois Églises contemporaines de la période millérite. Toute l’emphase du passage a été ajoutée par Bates.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
«“सारा देश के विषय में यहोवा की यह वाणी है: उसमें के दो भाग काट डाले जाएंगे और नाश होंगे; परन्तु तीसरा भाग उसमें रहने दिया जाएगा। परमेश्वर कहता है कि वह इस तीसरे भाग को आग में से ले जाएगा, और उन्हें निर्मल करेगा। वे उसका नाम लेकर पुकारेंगे, और वह उनकी सुनेगा। वह कहेगा, ‘यह मेरी प्रजा है’; और वे कहेंगे, ‘यहोवा मेरा परमेश्वर है।’ पहला भाग, सार्दिस, अर्थात नामधारी कलीसिया या बाबुल। दूसरा भाग, लौदीकिया, अर्थात नामधारी ऐडवेंटिस्ट। तीसरा भाग, फिलाडेल्फिया, जो पृथ्वी पर परमेश्वर की एकमात्र सच्ची कलीसिया है, क्योंकि उन्हें परमेश्वर के नगर में उठा लिया जाना है। प्रकाशितवाक्य 3:12; इब्रानियों 12:22–24। यीशु के नाम में, मैं तुम्हें फिर समझाता हूँ कि लौदीकियों से वैसे ही भागो जैसे सदोम और अमोरा से भागा जाता है। उनकी शिक्षाएँ मिथ्या और भरमाने वाली हैं; और वे पूर्ण विनाश की ओर ले जाती हैं। मृत्यु! मृत्यु!!* अनन्त मृत्यु!!! उनके पीछे लगी हुई है। लूत की पत्नी को स्मरण रखो।” Joseph Bates, Review and Herald, volume 1, November 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Dans l’histoire millérite, Sardes était l’Église qui avait le nom, prétendant être vivante, mais elle était morte.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
És a szárdiszi gyülekezet angyalának írd meg: Ezt mondja az, akinél az Isten hét Lelke és a hét csillag van: Tudok cselekedeteidről, hogy az a neved, hogy élsz, pedig halott vagy. Jelenések 3:1.
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Vafundisi va Xikwembu minkarhi hinkwayo va ni vito. Vito leri a ri tirhisiwa hi nkarhi wa matimu ya Efesa ku ya fika ePergamo a ku ri Vakriste. Vito leri a ri tirhisiwa hi nkarhi wa ku fuma ka vapapa a ku ri kereke leyi nga le mananga. Vito leri ku sukela eku tsonsiweni ka nyeleti ya nimixo, John Wycliffe, a ku ri Maprotestente. Hi nkarhi wa makumu hi 1798, Maprotestente se a ma sungurile ku tlhelela eka vuhlangi bya Rhoma. Leswi a swi ha laveka hi nkarhi wolowo a ku ri ndzingo lowu a wu ta kombisa ntiyiso wa leswaku, hambileswi a va vula vito rero, a va ha ri kereke leyi hlawuriweke. Hi ximun’wana xa 1844, va fikelele ndzingo lowu a wu ta kombisa leswaku a va ha ri kereke leyi rhwaleke vito ra ntwanano wa Kriste. Hungu ra Eliya ri nyika vumbhoni bya vumbirhi lebyi nga erivaleni swinene bya mhaka leyi. Loko va kombisa ximunhuhatwa xa vona xa ntiyiso, swi ve swi tika eka vaMillerite eku sunguleni ku lemuka leswaku Maprotestente ma kombisile leswaku ma hundzuke vana va xisati va Babilona. Kambe eku heteleleni vaMillerite va endle swona sweswo hi xiviri, kutani va sungula ku vitana mimoya leswaku yi huma eka tikereke teto leti wileke eku hetisiseni ka rungula ra ntsumi ya vumbirhi. Kutani ku ve ni endlelo ra ku ringiwa leri a ri ta endla leswaku vaMillerite va kombisa swimunhuhatwa swa vona. Xana a va ri vaFiladelfiya kumbe vaLaodikiya?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Les Philadelphiens suivirent le Christ dans le lieu très saint, et ces millérites qui refusèrent de le faire manifestèrent le caractère des Laodicéens. Ainsi trouvons-nous la logique de l’identification, par Bates, de ces trois Églises comme contemporaines d’une même histoire. Cette histoire s’accomplit dans la structure prophétique de la parabole des dix vierges, laquelle, selon l’inspiration, s’est accomplie et s’accomplira jusque dans ses moindres détails.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«La parabole des dix vierges de Matthieu 25 illustre également l’expérience du peuple adventiste.» The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Na kaningi akong itinuturo sa talinghaga tungkol sa sampung dalaga, na ang lima sa kanila ay matatalino, at ang lima ay mangmang. Ang talinghagang ito ay natupad na at matutupad pa hanggang sa pinakaliteral na titik, sapagkat ito ay may natatanging pagkakaugnay sa panahong ito, at, gaya ng mensahe ng ikatlong anghel, ay natupad na at magpapatuloy na maging kasalukuyang katotohanan hanggang sa katapusan ng panahon.» Review and Herald, Agosto 19, 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Les trois dernières Églises représentent ceux qui étaient hors du mouvement millérite sous l’image de Sardes, tandis que ceux qui étaient au sein du mouvement représentent soit Philadelphie, soit Laodicée. Ces trois Églises sont désignées dans le chapitre trois de l’Apocalypse, et les quatre premières Églises se trouvent au chapitre deux. Par conséquent, lorsque sœur White se réfère à l’histoire du chapitre trois de l’Apocalypse, elle désigne les mêmes Églises que Joseph Bates vient précisément d’identifier.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
«Oh, quelle description ! Combien nombreux sont ceux qui se trouvent dans cette condition redoutable. J’exhorte instamment chaque ministre à étudier avec diligence le troisième chapitre de l’Apocalypse, car il y est dépeinte la condition des choses existant dans les derniers jours. Étudiez soigneusement chaque verset de ce chapitre, car, par ces paroles, Jésus vous parle.» Manuscript Releases, volume 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
তিনটি সমকালীন মণ্ডলী, যা মিলারীয় ইতিহাসে দেখা গিয়েছিল, অ্যাডভেন্টবাদের অন্তিম পর্বে পুনরাবৃত্ত হয়। যোসেফ বেটস মিলারীয় যুগের গতিশীলতা নিরূপণ করেছিলেন এবং সার্দিসকে বাবিলনের কন্যাগণ বলে চিহ্নিত করেছিলেন, যারা ছিল দ্বিতীয় স্বর্গদূতের বার্তার লক্ষ্যশ্রোতা। তিনি সেই সংগ্রামকে সম্বোধন করছিলেন, যা ২২ অক্টোবর, ১৮৪৪ তারিখে খ্রিষ্টকে অনুসরণ করে অতি পবিত্র স্থানে প্রবেশকারী ক্ষুদ্র পাল এবং যারা পবিত্র স্থান থেকে বেরিয়ে আসতে অস্বীকার করেছিল তাদের মধ্যে সংঘটিত হয়েছিল। তিনি লাওদিকেয়াবাসীদের তাদের গ্রহণ করা অন্ধকার থেকে বেরিয়ে আসার আহ্বান জানাতে চেষ্টা করছিলেন, এবং তাদের লাওদিকেয়ীয় অন্ধত্বের অন্তত একটি অংশের কারণ ছিল এই যে, উইলিয়াম মিলার লাওদিকেয়ীয় আন্দোলনে একটি নেতৃস্থানীয় অবস্থান গ্রহণ করেছিলেন। ফিলাদেলফিয়ার প্রতি প্রদত্ত বার্তায় যে একই সংগ্রাম চিহ্নিত করা হয়েছে, এটিই সেই সংগ্রাম।
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Voici, je ferai en sorte que ceux de la synagogue de Satan, qui se disent Juifs et ne le sont pas, mais mentent, viennent se prosterner à tes pieds, et sachent que je t’ai aimé. Apocalypse 3:9.
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Asehwe a ɔfa som ho ba no, ɛdaadaa nkurɔfo a wɔsom no mu akuw abien bere nyinaa, sɛnea ɛyɛe wɔ Ahodwiriw Kɛse no mu no. Wɔayi Protestantfo atade no afi Sardis so ara pɛ, bere a wɔsan kɔɔ Roma na wɔde aban kwan so bɛyɛɛ Roma babea no. Afei atade no kɔɔ Millerite Adventism nsam, nanso sɔhwɛ bi de, ɛrenkyɛ akyi no, bɛma akuw abien a wɔka sɛ wɔyɛ kuw ketewa no apue. Oguankuw nokware ne oguankuw atoro. Bates gyinaa hɔ maa kuw ketewa a wodi Kristo akyi kɔɔ Kronkron mu Kronkron Bea no. Ne ko no yɛɛ nea ɔne Laodiceafo a wɔka sɛ wɔyɛ kuw ketewa no dii. Sɛ Filadelfiani no, Bates ne Satan hyiadan no na ɛkoe, kuw bi a wɔka sɛ wɔyɛ Onyankopɔn nkurɔfo, nanso wodii atoro na wɔnyɛ Yudafo.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
अॅडव्हेंटिझमच्या शेवटी ही दृष्टांतकथा अंतिम वेळी पूर्ण होईल तेव्हा, १९८९ मध्ये काळाच्या शेवटी ज्यांना वगळून पुढे गेले गेले, असे एक निवडलेले करारातील लोक असतील; जसे ख्रिस्ताच्या जन्माच्या वेळी यहूदी नेतृत्वाला वगळून पुढे गेले गेले होते, आणि त्या भविष्यवाणीतील इतिहासात तेच काळाच्या शेवटाचे प्रतिनिधित्व करते. जेव्हा ख्रिस्ताचा इतिहास यरुशलेममध्ये झालेल्या विजयी प्रवेशापर्यंत पोहोचला, तेव्हा मिलराइट काळातील मध्यरात्रीच्या हाकेचा इतिहास त्याचे प्रतिरूप म्हणून दर्शविला गेला. प्रेरणा वारंवार क्रूस या मार्गचिन्हाला १८४४ च्या महान निराशेशी संलग्न करते. यहूदा ख्रिस्ताच्या इतिहासातील लाओदिकीयेकरांचे प्रतिनिधित्व करतो, आणि प्रेषित फिलाडेल्फियेकर होते. क्रूसानंतर साडेतीन वर्षे, बेट्सने प्रतिनिधित्व केलेल्या फिलाडेल्फियेकरांनी, यहूदा इस्कर्योत या शिष्याने प्रतिनिधित्व केलेल्या पतित मंडळीमधून लाओदिकीयेकरांना बाहेर बोलावण्याचा प्रयत्न केला.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Noong 1989, itinakwil ng dating piniling bayang tipan ang liwanag na nabuksan, at sila’y nilampasan. Nang dumating ang unang kabiguan noong Hulyo 18, 2020, nagsimula ang proseso ng pagsubok sa gitna ng mga yaong dating nagmukhang kabilang sa iisang kilusan. Gayunman, ang isang uri ay Laodicean at ang isa namang uri ay Philadelphian. Kung paanong si Judas ay nakipagtipan nang tatlong ulit sa Sanedrin upang ipagkanulo si Cristo bago ang krus, gayundin ang mga Laodicean sa kasaysayang kasunod ng Setyembre 11, 2001 ay mabibigong samantalahin ang tatlong pagkakataon upang magsisi. Sa malapit nang dumating na batas ng Linggo, mahahayag na kasintiyak ng pagkakabigti ni Judas sa isang punò, na ang mga Laodicean ay hiwalay sa mga Philadelphian. Sa pag-aani nagaganap ang paghihiwalay ng mga damo mula sa trigo. Mabilis tayong lumalapit sa pag-aani na iyon.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
यी सत्यताहरू तब मात्र चिनिन्छन्, जब—र यदि—हामी यस तथ्यलाई बुझ्न इच्छुक हुन्छौं कि ‘सत्य’ लाई उद्घाटित र स्थापित गर्न सक्ने एकमात्र बाइबलीय पद्धति “ऐतिहासिकतावाद” हो। साँचो पद्धति प्रेटेरिज्म, फ्यूचरिज्म, डिस्पेन्सेसनालिज्म, वोक-इज्म, व्याकरणिक वा ऐतिहासिक विशेषज्ञता, अथवा शैतानी जालसाजीका ती अनेक प्रकारहरूमध्ये कुनै पनि होइन। सत्रौँ शताब्दीका दार्शनिक जाँ-जाक रूसोका नाममा प्रचलित एउटा व्यापक रूपमा परिचित उक्ति छ, जसलाई विभिन्न तरिकाले पुनः व्यक्त गरिएको छ, तर त्यस विचारको सार यस्तो छ: “त्रुटिका धेरै जरा हुन्छन्, तर सत्यको एउटै मात्र।” “सत्य” अल्फा र ओमेगा हुनुहुन्छ, जो सुख्खा भूमिबाट उम्रेको जराजस्तै हुनुहुन्छ।
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
“Cu Biblia se întâmplă la fel, ea fiind vistieria bogățiilor harului Său. Slava adevărurilor ei, care sunt înalte ca cerul și cuprind veșnicia, nu este discernută. Pentru marea masă a omenirii, Hristos Însuși este „ca o rădăcină ieșită dintr-un pământ uscat” și nu văd în El „nicio frumusețe, ca să” Îl „dorim.” Isaia 53:2. Când Isus a fost printre oameni, revelația lui Dumnezeu în omenire, cărturarii și fariseii I-au declarat: „Tu ești samaritean și ai demon.” Ioan 8:48. Chiar și ucenicii Săi erau atât de orbiți de egoismul inimilor lor, încât pricepeau cu greu pe Acela care venise să le descopere iubirea Tatălui. Acesta a fost motivul pentru care Isus a umblat în singurătate în mijlocul oamenilor. Pe deplin a fost înțeles numai în cer.” Cugetări de pe Muntele Fericirilor, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Aamuun dhugoonni amma qoodaa jirru keessatti beekamuu qabu: guddinni dhugaa seenaa guutuu keessatti adeemsa suuta-suutaatiin guddachaa deema; caalaatti immoo hubannoon keenya dhugaa waa’ee Alfaa fi Oomeegaa keessatti kaa’amuu qaba—haala Yesuus dhuma waan tokkoo jalqaba waan sanaa wajjin walitti hidhatee ibsutti.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
A negyedik gyülekezet Tiatira, és azt az időszakot jelképezi, amikor a pápaság uralkodott mint a bibliai prófécia ötödik királysága; ez az az időszak, amikor a pusztai egyház fogságban volt. A lelki Izráelnek a lelki Babilon általi ezerkétszázhatvan éves fogságát előképezte a szó szerinti Izráelnek a szó szerinti Babilonban eltöltött hetvenéves fogsága.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Сегодня Церковь Божия свободна довести до завершения Божественный замысел о спасении погибающего рода. На протяжении многих столетий народ Божий терпел ограничение своих свобод. Проповедь Евангелия в его чистоте была запрещена, и на тех, кто осмеливался не повиноваться повелениям людей, обрушивались самые суровые наказания. Вследствие этого великий нравственный виноградник Господень оставался почти совершенно незанятым. Народ был лишён света Слова Божьего. Мрак заблуждения и суеверия грозил изгладить знание истинной религии. Церковь Божия на земле во время этого долгого периода неослабевающего гонения была столь же поистине в плену, как и сыны Израилевы, находившиеся в пленении в Вавилоне во дни изгнания”. Prophets and Kings, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
अनुवाद करने के लिए लक्ष्य भाषा “ff” स्पष्ट नहीं है। कृपया बताइए कि “ff” से आपका अभिप्राय कौन-सी भाषा है।
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Et il dit : Voici, je conclus une alliance : devant tout ton peuple, je ferai des prodiges tels qu’il n’en a point été fait sur toute la terre ni dans aucune nation ; et tout le peuple au milieu duquel tu te trouves verra l’œuvre de l’Éternel ; car ce que je ferai avec toi sera une chose terrible. Observe ce que je te commande aujourd’hui : voici, je chasse devant toi l’Amoréen, le Cananéen, le Héthien, le Phérézien, le Hévien et le Jébusien. Prends garde à toi-même, de peur que tu ne conclues une alliance avec les habitants du pays où tu vas entrer, de peur qu’ils ne soient un piège au milieu de toi. Mais vous renverserez leurs autels, vous briserez leurs statues, et vous abattrez leurs idoles. Car tu ne te prosterneras devant aucun autre dieu ; car l’Éternel, dont le nom est Jaloux, est un Dieu jaloux. Garde-toi de conclure une alliance avec les habitants du pays, de peur qu’ils ne se prostituent à leurs dieux, qu’ils n’offrent des sacrifices à leurs dieux, que l’un d’eux ne t’invite, et que tu ne manges de son sacrifice ; de peur que tu ne prennes de leurs filles pour tes fils, et que leurs filles ne se prostituent à leurs dieux, et n’entraînent tes fils à se prostituer à leurs dieux. Exode 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Bu ayette tek başına Tanrı eski İsrail’i iki kez uyarmıştır; ayrıca Kutsal Kitap’ta, eski İsrail’e çevrelerindeki putperest uluslarla hiçbir antlaşma yapmamaları buyruğuna dair daha birçok tanıklık vardır. Bu uzlaşmalar, eski İsrail’in Tanrı’yı ve O’nun teokrasisini reddetmesiyle başladı. Bir kral istediklerinde, Tanrı onların bir krala sahip olmalarına izin verdi; o andan itibaren kralların çoğunluğu ve özellikle kuzeydeki on oymağın her kralı, tam da bu buyruğu hiçe saydı. İsrail’in çevresindeki putperest uluslardan ayrı ve kendine özgü olması gerektiğini öngören ilke reddedildi ve daha sonra Konstantin’in simgesi hâline geleceği uzlaşmayla gözler önüne serildi. Bergama ve Konstantin, Tanrı’nın kilisesine putperestliği sokan İsrail krallarının isyanını temsil eder. Kral Saul ile başlayan sapma, ruhsal Babil’deki esarete götüren Hristiyan kilisesinin sapmasının bir örneğiydi. Kral Saul ile başlayıp Babil sürgününe kadar uzanan kutsal tarih, Bergama kilisesiyle simgelenir. Ardından gelen yetmiş yıllık esaret ise Tiyatira kilisesiydi.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Efeso representa a igreja que avança para conquistar a Terra Prometida. Efeso representa o tempo de Moisés e a libertação de Israel da servidão do Egito.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
« La Bible a rassemblé et renfermé ensemble ses trésors pour cette dernière génération. Tous les grands événements et toutes les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés, et se répètent, dans l’Église en ces derniers jours. » Selected Messages, livre 3, p. 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Historia iliyowakilishwa kwa ukombozi kutoka Misri inarudiwa katika siku za mwisho. Kwa hiyo ilirudiwa pia katika historia ya Wamilleri. Ndiyo sababu Sister White hurejelea mara kwa mara historia hiyo ili kuieleza historia ya Wamilleri. Anailinganisha Disappointment Kuu ya 1844 na kukatishwa tamaa kwa Waebrania waliposimama mbele ya Bahari ya Shamu huku jeshi la Farao likiwakaribia kutoka nyuma yao. Pia anaunganisha historia ya ukombozi kutoka Misri na wakati wa Kristo; hivyo, kukatishwa tamaa kwa wanafunzi pale msalabani kulifananishwa na kukatishwa tamaa kulikotokea katika Bahari ya Shamu, ambako nako kulifananisha Disappointment Kuu ya 1844. Kukatishwa tamaa kwa msalaba kuliwakilisha mwanzo wa kanisa la Efeso. Wakati wa Musa mwanzoni mwa Israeli ya kale, uliowakilishwa na kanisa la Efeso, ambao pia ulifananisha mwanzo wa Israeli ya kisasa katika wakati wa Kristo. Historia zote mbili zinawakilishwa na kanisa la Efeso. Kweli tunazotambua hapa mara nyingi zimewasilishwa hadharani katika miaka yote na Future for America, kwa hiyo ninatoa tu muhtasari.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
A cikin tarihin Almasihu, muna samun farkon mutanen sabon alkawari waɗanda ake tayarwa yayinda ake ketare mutanen zaɓaɓɓun alkawari na baya. Tarihin Almasihu shi ne ƙarshen tsohuwar Isra’ila, kuma a cikin tarihin kuɓutarwa daga Masar a farkon tsohuwar Isra’ila, akwai mutanen alkawari da aka riga aka zaɓa waɗanda aka ketare domin sabon mutanen alkawari.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
容我先说明：我目前无法确定“ff”所指的是哪一种目标语言。请您告知“ff”具体代表的语言，我就能按您的要求准确翻译。
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Ang pasimula at wakas ng sinaunang Israel, gayundin ang pasimula ng makabagong Israel, ay pawang tumutukoy sa isang paglilipat mula sa dating bayang pinili tungo sa isang bagong bayang pinili. Sa patotoo ng dalawa o tatlong saksi ay pinagtitibay ang isang bagay; at bawat isa sa tatlong linyang ito ng mga saksi ay tumutukoy sa paghihiwalay sa pamamagitan ng diborsyo sa dating bayang pinili, at ang mga saksi ring ito ay nagtataglay ng lagda ng Alpha at Omega, ang Siyang nagpapakilala ng wakas mula sa pasimula. Magkakaroon ng isang dating bayang pinili na lalampasan kapag ang Diyos ay pumasok sa tipan kasama ng isang daan at apatnapu’t apat na libo. Ang Diyos ay hindi may-akda ng kalituhan; Siya ay hindi kailanman nagbabago at ang Kaniyang salita ay hindi kailanman nabibigo.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Misr se nijaat aur woh fataḥaat jo Khudā ne Yashū‘a ke zariye anjām dīṅ, kalīsiyā-e-Afsus se numāyāṅ hotī hain; lekin Afsus ke muqaddar mein thā ki woh apnī pahli muhabbat kho de. Jab Yashū‘a ko dafn kiya gayā to us ke ba‘d ek dūsrī nasl uṭhī, jo us daur ki nishāndehī kartī hai jis ki numāyandagī Smurna kartī hai. Yashū‘a ka woh ‘ajīb kām jis ke zariye Ma‘ūd Zameen ko sāf kiya gayā thā, kabhī pūre taur par mukammal na ho sakā, kyūṅki log apne āp se mutma’in ho gaye aur us kām ko tark kar baithe jo Yashū‘a ko diyā gayā thā. Unhoṅ ne apnī pahli muhabbat kho dī. Woh daur us waqt tak jārī rahā jab tak Isrā’īl ne Khudā ko rad na kar diyā aur Samū’īl ne Sha’ūl Bādshāh ko masḥ kiyā; is tarah kalīsiyā-e-Pargamus ka āghāz huā.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
Ang mensahe ay dumating sa Smyrna, isang iglesia sa Asia Minor, at gayundin sa Cristianong iglesia sa kabuuan, noong ikalawa at ikatlong mga siglo. Iyon ay panahong ginagawa ng paganismo ang huling pagtindig nito upang makamit ang kataas-taasang kapangyarihan sa daigdig. Ang Cristianismo ay lumaganap nang may kahanga-hangang bilis, hanggang sa ito ay makilala sa buong sanlibutan. Ang ilan ay yumakap sa pananampalataya kay Cristo dahil sa pagbabagong-loob ng puso, ang iba naman dahil sa lakas ng katuwirang iniharap, at ang iba pa dahil nakikita nilang humihina ang adhikain ng paganismo, at inakay sila ng kapakanang pampulitika sa panig na nangangakong magtatagumpay. Ang mga kalagayang ito ay nagpahina sa espirituwalidad ng iglesia. Ang Espiritu ng Propesiya, na naging katangian ng apostolikong iglesia, ay unti-unting nawala. Ito ay isang kaloob na nagdadala sa iglesiang pinagkatiwalaan nito tungo sa pagkakaisa ng pananampalataya. Nang wala nang mga tunay na propeta, mabilis na lumaganap ang mga maling aral; ang pilosopiya ng mga Griego ay humantong sa maling pagpapakahulugan sa mga Kasulatan, at ang mapagmatwid-sa-sariling diwa ng sinaunang mga Fariseo, na madalas hinatulan ni Cristo, ay muling lumitaw sa gitna ng iglesia. Ang saligan ay nailatag noong dalawang siglong nauna sa paghahari ni Constantino para sa mga kasamaang lubos na umunlad noong dalawang siglong sumunod. Sa panahong ito, naging laganap sa maraming bahagi ng Imperyong Romano ang pagkamartir. Gaano man ito kataka-taka, gayon pa man ay totoo ito. Ito ang naging bunga ng umiiral na ugnayan sa pagitan ng mga Cristiano at mga pagano.
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
«Dans le monde romain, la religion de toutes les nations était respectée; mais les chrétiens n’étaient pas une nation, ils n’étaient qu’une secte issue d’une race méprisée. Lors donc qu’ils persistaient à dénoncer la religion de toutes les catégories d’hommes, qu’ils tenaient des assemblées secrètes et se séparaient entièrement des coutumes et des pratiques de leurs plus proches parents et de leurs amis les plus intimes, ils devenaient des objets de suspicion, et souvent de persécution, de la part des autorités païennes. Souvent, ils attiraient la persécution sur eux-mêmes, alors même qu’il n’existait aucun esprit d’opposition dans l’esprit des gouvernants. Pour illustrer cet esprit, l’histoire rapporte en détail l’exécution de Cyprien, évêque de Carthage. Lorsque sa sentence fut lue, un cri général s’éleva de la multitude des chrétiens qui écoutaient, disant: “Nous mourrons avec lui.”»
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
«Dhiirrigelintii ay Masiixiyiin badan oo qiraal ahaan u ahaa u aqbaleen dhimashada, xataa si aan loo baahnaynna u kiciyeen cadaawadda dawladda, waxay u badan tahay inay wax badan ku lahayd soo saaristii, sannadkii 303 miilaadiga, ee amarkii silicdilka, ee uu bixiyey boqor Diocletian iyo kaaliyihiisii Galerius. Amarkaas ruuxdiisu wuxuu ahaa mid guud oo loo wada siman yahay, waxaana lagu fuliyey si ka adag ama ka jilicsan muddo toban sannadood ah.» Steven Haskell, The Story of the Seer of Patmos, 50. 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Bien que Smyrne soit l’une des deux Églises qui ne reçoivent aucun reproche du Seigneur, l’histoire atteste que ceux qui furent martyrisés durant cette période représentent, pour certains, des personnes dont les motivations reposaient sur des impulsions humaines et non divines. Le livre des Juges s’ouvre en mentionnant la mort de Josué, et l’on y trouve un verset répété deux fois, lequel définit l’histoire des juges. La seconde fois que ce verset est cité, c’est au dernier verset du livre. Le premier verset du livre marque la fin de Josué, et le dernier verset en résume l’histoire.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
แล้วภายหลังการสิ้นชีวิตของโยชูวาก็เป็นดังนี้ คือบรรดาชนชาติอิสราเอลได้ทูลถามพระยาห์เวห์ว่า “ผู้ใดจะขึ้นไปก่อนแทนพวกเราเพื่อต่อสู้กับชาวคานาอัน?”… ในสมัยนั้นไม่มีกษัตริย์ในอิสราเอล แต่ทุกคนต่างกระทำสิ่งที่ตนเห็นว่าถูกต้องในสายตาของตนเอง… ในสมัยนั้นไม่มีกษัตริย์ในอิสราเอล ทุกคนต่างกระทำสิ่งที่ตนเห็นว่าถูกต้องในสายตาของตนเอง ผู้วินิจฉัย 1:1; 17:16; 21:25
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Felii seenaa Simirinaa keessatti, “ofii” jalqabaa kaasee hamma dhumaatti mata-duree ijoo ture. Mootii waan hin qabneef, waan isaan gochuu fedhan kamiyyuu akka godhan murteessan. Hanqinni qajeelfamaa kun seenaa Simirinaa keessatti akka Haskell ibsetti, Hafuura Raajii hojjetaa hin jirreen bakka bufamee ture. Seenaalee lamaan keessatti hanqinni qajeelfamaa murteewwan kaka’umsa nama dhuunfaa irratti hundaa’anii akka kennaman karra bane. Efesoon bilisa ba’umsa Gibxii irraa bakka buuti. Seenaa kitaaba Abbootii Murtii keessatti galmeeffame waldaan Simirinaa bakka buuti. Mootii Saa’ol irraa jalqabee hamma booji’amuu Baabilonitti seenaa jiru waldaan Phergaamoon bakka buuti; booji’amuun Baabilon immoo waldaa Tiyaatiraatiin bakka bufama.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Mukuvumirana nechiitiko chakazivikanwa nemapiyona, mune kupatsanurwa kwechina nechetatu mumakereke, nezvisimbiso, nehwamanda; uye makereke mana okutanga munhoroondo yaIsraeri yekare anotanga nokutapwa kweIjipiti uye anopera nokutapwa kweBhabhironi, nokuti Arfa naOmega nguva dzose anoratidza magumo nokutanga. Makereke mana okutanga munhoroondo yaIsraeri yazvino anotanga nokuiswa kwavaJudha pasi pesimba reRoma, uye makereke mana acho anopera nokuiswa kwavaJudha vomweya pasi peRoma yomweya kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Ce qui suivit Thyatire fut Sardes, qui commença lorsqu’ils sortirent de la captivité babylonienne préfigurée par Thyatire. Sardes est l’Église qui avait la réputation d’être vivante, mais elle ne vivait pas. Sa profession de vie était un mensonge. Il est intéressant de noter que, parmi les sept Églises, le nom même de Sardes est le seul qui n’ait pas de définition. Des définitions ont été attribuées à Sardes en fonction du contexte de l’histoire et des versets, mais il n’existe aucune définition étymologique de ce nom. Il a un nom, mais il n’en a pas.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Sed templul al doilea nu s-a ridicat la egalitatea celui dintâi în măreție și nici n-a fost sfințit prin acele semne văzute ale prezenței divine care aparținuseră templului dintâi. Nu s-a dat nicio manifestare a puterii supranaturale care să-i marcheze consacrarea. Nu s-a văzut niciun nor de slavă umplând sanctuarul nou zidit. Niciun foc din cer n-a coborât ca să mistuie jertfa de pe altarul său. Șechina nu mai locuia între heruvimi în locul preasfânt; chivotul, capacul ispășirii și tablele mărturiei nu se mai găseau în el. Niciun glas nu s-a auzit din cer ca să facă cunoscut preotului care întreba voia lui Iehova.” Tragedia veacurilor, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
ಬಾಬಿಲೋನಿನ ಬಂಧನದ ನಂತರ ಅವರು ಯೆರೂಸಲೇಮನ್ನೂ ದೇವಾಲಯವನ್ನೂ ಮರುನಿರ್ಮಿಸಿದರು. ಆಗ ಅವರಿಗೆ ಮತ್ತೆ ಒಂದು ಹೆಸರು ದೊರಕಿತು, ಏಕೆಂದರೆ ದೇವರು ತನ್ನ ಹೆಸರನ್ನು ಯೆರೂಸಲೇಮಿನಲ್ಲಿ ಸ್ಥಾಪಿಸುವುದಾಗಿ ವಾಗ್ದಾನ ಮಾಡಿದ್ದನು. ಆದರೆ ಆತನ ಹೆಸರು ಆತನ ಸ್ವಭಾವವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ; ಮತ್ತು ಆತನ ವೈಯಕ್ತಿಕ ಸಾನ್ನಿಧ್ಯದ ಅಭಾವವು, ಜೀವನವನ್ನು ಪ್ರತಿನಿಧಿಸುವ ಆ ಹೆಸರನ್ನು ಅವರು ಹೊಂದಿದ್ದರೂ, ವಾಸ್ತವದಲ್ಲಿ ಜೀವವನ್ನು ಉಂಟುಮಾಡುವ ಸಾನ್ನಿಧ್ಯವನ್ನು ಇನ್ನು ಹೊಂದಿರಲಿಲ್ಲವೆಂಬುದನ್ನು ಸ್ಪಷ್ಟಪಡಿಸಿತು. ಅವರಿಗಿದ್ದದ್ದು ನಿಜವಾಗಿ ಒಪ್ಪುಗೆಯೂ ನಟನೆವೂ ಮಾತ್ರ.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Ua khubor ba khatduh ha Sardis ka la kular shaphang u Elijah uba un wan shuwa ka sngi bakhraw bad ba shyrkhei jong U Trai. Ha ka bynta jong ka Israel mynbarim, ka jingpynjot ïa Jerusalem ka long kata ka sngi bakhraw bad ba shyrkhei jong U Trai. Namar kane ka daw, ka Sister White ka kdew sha ka jingpynjot ïa Jerusalem ha u snem 70 AD kum ka jingïalam dur jong kata ka sngi bakhraw bad ba shyrkhei jong U Trai kaba la mihkhmat da ki hynñiew tylli ki khlam kiba khatduh. Ka balang jong Philadelphia ka la sdang da ka sur jong u Ioannis Nongpynbaptis uba pyrta ha ri khlaw, kumta ka long ka dur jingïathuhlypa ïa ka sur jong u William Miller. Ki sur jong u Ioannis Nongpynbaptis bad u William Miller ki la pynbna ïa ka khubor Laodicea sha u paidbah uba ngeit ba kiei kiei baroh ki long kiba bha, katba kiei kiei baroh ki long kiba sniew lut. Baroh ar, u Ioannis Nongpynbaptis bad u William Miller, ki la buh ïa ka paidbah ha tynrai u dieng. Ka khubor sha Sardis ka long ba don “katto katne ki kyrteng wat ha Sardis kiba khlem pynjaboh ïa la ki jaiñkup; bad kin ïaid bad nga ha ki jaiñkup lieh: namar ki dei kiba hok.” U Ioannis Nongpynbaptis bad u William Miller ki mihkhmat ïa kito kiba la mih noh na kata ka por kaba la mihkhmat da Sardis bad kiba dei hok ban ïaid bad U Khrist.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
«हज़ारों लोगों को विलियम मिलर द्वारा प्रचारित सत्य को ग्रहण करने के लिए प्रेरित किया गया, और एलिय्याह की आत्मा और सामर्थ्य में परमेश्वर के सेवकों को यह सन्देश घोषित करने के लिए खड़ा किया गया। यीशु के अग्रदूत यूहन्ना के समान, इस गम्भीर सन्देश का प्रचार करने वालों ने अपने को विवश पाया कि वे पेड़ की जड़ पर कुल्हाड़ी रखें और मनुष्यों को पश्चात्ताप के योग्य फल लाने के लिए पुकारें। उनकी गवाही ऐसी थी कि कलीसियाओं को जगा दे, उन पर प्रबल प्रभाव डाले, और उनके वास्तविक चरित्र को प्रकट कर दे। और जब आने वाले क्रोध से भागने की गम्भीर चेतावनी सुनाई गई, तब बहुतों ने, जो कलीसियाओं से जुड़े हुए थे, उस चंगाई देने वाले सन्देश को ग्रहण किया; उन्होंने अपने पतन देखे, और पश्चात्ताप के कड़वे आँसुओं तथा आत्मा की गहरी व्यथा के साथ परमेश्वर के सामने दीन हुए। और जब परमेश्वर का आत्मा उन पर ठहरा, तब उन्होंने भी इस पुकार को बुलन्द करने में सहायता की, ‘परमेश्वर का भय मानो, और उसकी महिमा करो; क्योंकि उसके न्याय का समय आ पहुँचा है।’» Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Dangele saba ta Ufunuo zinawakilisha historia ya mitume tangu wakati wa mitume hadi Kuja kwa Pili kwa Kristo, na dangele saba hizo pia zinawakilisha historia ya Israeli ya kale tangu nabii Musa hadi kuja kwa kwanza kwa Kristo.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Les épreuves des enfants d’Israël, et leur attitude juste avant la première venue du Christ, illustrent la position du peuple de Dieu dans son expérience avant la seconde venue du Christ.
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
«សាតាំងបានដាក់អន្ទាក់របស់វាសម្រាប់យើង យ៉ាងពិតប្រាកដដូចដែលវាបានដាក់អន្ទាក់សម្រាប់កូនចៅអ៊ីស្រាអែល មុនពេលដែលពួកគេចូលទៅក្នុងដែនដីកាណាន។ យើងកំពុងតែធ្វើឲ្យប្រវត្តិសាស្ត្ររបស់ប្រជាជននោះកើតឡើងម្តងទៀត។»
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Tarihi yao inapaswa kuwa onyo zito kwetu. Hatupaswi kamwe kutarajia kwamba, Bwana anapokuwa na nuru kwa ajili ya watu wake, Shetani atasimama tu kwa utulivu na asifanye juhudi yo yote kuwazuia wasiipokee. Na tujihadhari tusije tukakataa nuru ambayo Mungu anatuma, kwa sababu haiji kwa namna inayotupendeza sisi.... Ikiwa wako baadhi wasioiona na kuikubali nuru wao wenyewe, basi wasisimame katika njia ya wengine.
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“‘Mi rọ ọrun ati ilẹ̀ ayé gẹ́gẹ́ bí ẹlẹ́rìí lónìí sí yín, pé mo ti fi ìyè àti ikú, ìbùkún àti ègún kalẹ̀ níwájú yín; nítorí náà, ẹ yan ìyè, kí ẹ̀yin àti irú-ọmọ yín lè yè; kí ìwọ lè fẹ́ràn Olúwa Ọlọ́run rẹ, kí ìwọ lè gbọ́ ohùn rẹ̀, kí ìwọ sì lè dì mọ́ ọn; nítorí òun ni ìyè rẹ àti gígùn ọjọ́ rẹ; kí ìwọ lè máa gbé ní ilẹ̀ tí Olúwa búra fún àwọn baba rẹ, fún Ábúráhámù, fún Ísáákì, àti fún Jékọ́bù, láti fi fún wọn.’”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
«Ce cantique n’était pas historique, mais prophétique. Tout en retraçant les interventions merveilleuses de Dieu envers son peuple dans le passé, il préfigurait aussi les grands événements de l’avenir, la victoire finale des fidèles lorsque le Christ viendra une seconde fois avec puissance et gloire. »
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
«Լոս Պողոս առաքյալը հստակ ասում է, որ իսրայելացիների փորձառությունը իրենց ճանապարհորդությունների ընթացքում արձանագրվել է այս աշխարհի այս դարում ապրողների, այսինքն՝ նրանց օգտի համար, որոնց վրա աշխարհի վախճանները հասել են։ Մենք չենք համարում, թե մեր վտանգները որևէ չափով պակաս են, քան եբրայեցիներինը, այլ՝ առավել մեծ են»։ Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
La délivrance d’Égypte est représentée par l’Église d’Éphèse, et le symbole de l’Église d’Éphèse dans cette histoire était Josué. Après que ceux que Dieu avait fait sortir d’Égypte eurent échoué à dix épreuves successives, le Seigneur ôta l’alliance aux rebelles et la donna à Josué et à Caleb.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Dites-leur: Je suis vivant! dit le Seigneur; je vous ferai ainsi que vous avez parlé à mes oreilles. Vos cadavres tomberont dans ce désert; et vous tous dont on a fait le dénombrement, selon votre nombre entier, depuis l’âge de vingt ans et au-dessus, qui avez murmuré contre moi, vous n’entrerez point dans le pays que j’avais juré de vous faire habiter, excepté Caleb, fils de Jephunné, et Josué, fils de Nun. Nombres 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Sirumiza White aragaragaza ko Yosuwa na Kalebu bagereranya abagezweho n’“impera z’isi,” kandi ko ari bo “bagirana isezerano n’Imana biturutse ku gitambo.”
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Chi kan ta eng ngisingngisingna, ka historiani irekod para kadatayo, a pagtaengan ti panawen dagiti pagpatinggaan ti lubong. Ania kadawyan a dagiti tattao ti Dios ita ket sublianda ti kapadasan dagiti annak ti Israel! Ania kadawyan a rumibok ken agngeggedda! Ania kadawyan a umatrasda inton ti Apo ayabanna ida nga agturongda iti sanguanan! Ti trabaho ti Dios agsagsagaba gapu iti panagkurang dagiti lallaki a kas ken Caleb ken Joshua, lallaki ti kinamatalek ken di maikkat a panagtalek. Ti Dios ayabanna dagiti lallaki a mangited iti bagbagida Kenkuana tapno mapnoanda iti Espirituna. Ti trabaho ni Cristo ken ti sangkataoan ket agkiddaw kadagiti napasantuan, managisakripisio iti bagi a lallaki, lallaki a rumuarto iti ruar ti kampo, a mangawit iti panagbabain. Kumda la unay, natakneng a lallaki, maitutop kadagiti maikari a panggep, ket makitulagda koma iti Dios babaen iti daton.” Review and Herald, May 20, 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Le pacte qui est renouvelé, tel qu’il est représenté par le pacte renouvelé avec Josué et Caleb, est le pacte conclu avec les cent quarante-quatre mille et la grande multitude. Il est renouvelé après que le peuple originel de l’alliance, choisi par Dieu, a été répudié par Dieu et condamné à mourir dans le désert. Le pacte avec les cent quarante-quatre mille s’accomplit dans l’histoire même où un ancien peuple élu est rejeté.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Ἔφεσος σημαίνει «ἐπιθυμητή», καὶ τὸ ἔργον ποὺ ἐπετελέσθη τόσο ἀπὸ τὸν Ἰησοῦ τοῦ Ναυῆ ὅσο καὶ ἀπὸ τὴν πρώτη Ἐκκλησία ἦταν «ἐπιθυμητόν». Ὅταν ὁ Ἰησοῦς τοῦ Ναυῆ ὁδήγησε τὸν λαὸ τοῦ Θεοῦ εἰς τὴν Γῆν τῆς Ἐπαγγελίας, ἐξῆλθε νικῶν. Ἡ πρώτη σφραγὶς πορεύεται παραλλήλως πρὸς τὴν Ἐκκλησία τῆς Ἐφέσου καὶ παριστᾶται διὰ λευκοῦ ἵππου, ὁ ὁποῖος ἐξέρχεται νικῶν. Τοῦτο ἴσχυε τόσο γιὰ τὸν Ἰησοῦ τοῦ Ναυῆ ὅσο καὶ γιὰ τὴν ἀποστολικὴ Ἐκκλησία. Ἡ πρώτη σφραγὶς πορεύεται παραλλήλως πρὸς τὴν Ἐκκλησία τῆς Ἐφέσου τόσο εἰς τὸν ἀρχαῖον ὅσο καὶ εἰς τὸν σύγχρονον Ἰσραήλ.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
ਸਮੁਰਨਾ ਸ਼ਬਦ “ਮੁਰ” ਤੋਂ ਨਿਕਲਿਆ ਹੈ, ਜੋ ਇੱਕ ਐਸਾ ਤੇਲ ਸੀ ਜੋ ਮੁਰਦਿਆਂ ਦੇ ਸੰਸਕਾਰ ਲਈ ਵਰਤਿਆ ਜਾਂਦਾ ਸੀ। ਦੂਜੀ ਮੁਹਰ ਨੂੰ ਇੱਕ ਲਾਲ ਘੋੜੇ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਜਿਸ ਨੂੰ “ਇੱਕ ਵੱਡੀ ਤਲਵਾਰ” ਅਤੇ “ਅਧਿਕਾਰ” ਦਿੱਤਾ ਗਿਆ ਸੀ ਤਾਂ ਜੋ ਉਹ “ਧਰਤੀ ਤੋਂ ਸ਼ਾਂਤੀ ਲੈ ਜਾਵੇ,” ਜਿਸ ਦਾ ਅਰਥ ਸੀ ਕਿ ਉਸ ਇਤਿਹਾਸ ਵਿੱਚ ਮਨੁੱਖ “ਇੱਕ ਦੂਜੇ ਨੂੰ ਮਾਰਣਗੇ।” ਦੂਜੀ ਮੁਹਰ ਸਮੁਰਨਾ ਦੀ ਕਲੀਸਿਯਾ ਦੇ ਸਮਾਂਤਰ ਚਲਦੀ ਹੈ, ਅਤੇ ਇਹ ਉਸ ਅਧਿਕਾਰ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੇ ਸ਼ਤ੍ਰੂਆਂ ਨੂੰ ਦਿੱਤਾ ਗਿਆ, ਤਾਂ ਜੋ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਉੱਤੇ ਜਿੱਤ ਪ੍ਰਾਪਤ ਕਰਨ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਮਾਰ ਸਕਣ। ਇਹ ਪ੍ਰੇਰੀਤਕ ਕਲੀਸਿਯਾ ਤੋਂ ਬਾਅਦ ਦੇ ਸਮੇਂ ਵਿੱਚ ਅਤੇ ਨਿਆਈਆਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਪੂਰਾ ਹੋਇਆ। ਦੋਹਾਂ ਇਤਿਹਾਸਾਂ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਨੇ ਆਪਣੇ ਲੋਕਾਂ ਤੋਂ ਬਾਹਰ ਦੀਆਂ ਸ਼ਕਤੀਆਂ ਨੂੰ ਆਪਣੇ ਲੋਕਾਂ ਉੱਤੇ ਯੁੱਧ ਅਤੇ ਮੌਤ ਲਿਆਉਣ ਦੀ ਆਗਿਆ ਦਿੱਤੀ। ਪ੍ਰੇਰੀਤਕ ਕਲੀਸਿਯਾ ਵਿੱਚ ਉਹ ਯੁੱਧ ਮਸੀਹ ਦੇ ਧਰਮ ਦੇ ਅਸਵੀਕਾਰ ਕਰਨ ਤੋਂ ਪ੍ਰੇਰਿਤ ਸੀ, ਜੋ ਪਿਛਲੇ ਅਫ਼ਸੁਸ ਦੇ ਸਮੇਂ ਵਿੱਚ, ਜਦੋਂ ਉਹ ਸੰਸਾਰ ਤੱਕ ਸੁਸਮਾਚਾਰ ਲੈ ਕੇ ਜਾਂਦਾ ਸੀ, ਅਜਿੱਤ ਰਿਹਾ ਸੀ। ਨਿਆਈਆਂ ਦੇ ਸਮੇਂ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੇ ਸ਼ਤ੍ਰੂਆਂ ਦੀ ਪ੍ਰੇਰਣਾ ਪਿਛਲੇ ਅਫ਼ਸੁਸ ਦੇ ਸਮੇਂ ਉੱਤੇ ਆਧਾਰਿਤ ਸੀ, ਜਿੱਥੇ ਪਰਮੇਸ਼ੁਰ ਨੇ ਮਿਸਰ ਅਤੇ ਉਹਨਾਂ ਅਗਲੇ ਕੌਮਾਂ ਉੱਤੇ ਆਪਣੀ ਸ਼ਕਤੀ ਪ੍ਰਗਟ ਕੀਤੀ ਸੀ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਯਹੋਸ਼ੂਆ ਦੇ ਰਾਹੀਂ ਜਿੱਤਿਆ ਗਿਆ ਸੀ। ਦੂਜੀ ਮੁਹਰ ਪ੍ਰਾਚੀਨ ਅਤੇ ਆਧੁਨਿਕ ਇਸਰਾਏਲ ਦੋਹਾਂ ਵਿੱਚ ਸਮੁਰਨਾ ਦੀ ਕਲੀਸਿਯਾ ਦੇ ਸਮਾਂਤਰ ਚਲਦੀ ਹੈ।
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Pergamos signifie une « citadelle fortifiée », représentant ainsi le château d’un roi. Le troisième sceau correspond à Pergamos et représente l’histoire où le jugement humain est exécuté par les rois de la terre en opposition au jugement de Dieu. Ainsi, la mesure, ou le jugement représenté par les « deux » balances qui pèsent le « blé », l’« orge », l’« huile » et le « vin », identifie l’autorité humaine royale, qui est toujours défectueuse par rapport au jugement de Dieu. Souvenez-vous qu’une mesure honnête ou une pesée honnête ne requiert pas deux balances. Deux balances représentent un jugement inégal.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
“ସାଉଁ” ହେଉଛି ପାସ୍କା ପର୍ବର “ପ୍ରଥମ ଫଳ” ନିବେଦନର ଏକ ପ୍ରତୀକ; “ଗହୁଁ” ହେଉଛି ପେନ୍ତେକୋଷ୍ଟ ପର୍ବର “ଦୁଇଟି ଦୋଳିତ ପିଠା” ନିବେଦନର ଏକ ପ୍ରତୀକ। “ତେଲ” ପବିତ୍ର ଆତ୍ମାଙ୍କର ପ୍ରତୀକ ଏବଂ “ଦ୍ରାକ୍ଷାରସ” ହେଉଛି ଉପଦେଶର ପ୍ରତୀକ। ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ସମୟରେ ପର୍ଗାମୋସ ହେଉଛି ଇସ୍ରାଏଲର ସେହି ସମର୍ଥନମୂଳକ ରାଜାମାନଙ୍କର ଯୁଗ, ଯେମାନେ ପାସ୍କାରୁ ପେନ୍ତେକୋଷ୍ଟ ପର୍ଯ୍ୟନ୍ତର ଋତୁଦ୍ୱାରା ପ୍ରତିନିଧିତ ଈଶ୍ୱରଙ୍କ ଉପାସନା-ବ୍ୟବସ୍ଥା ଉପରେ ବିଚାର ଆଣିଥିଲେ। ଈଶ୍ୱରଙ୍କ ବଚନର ସତ୍ୟଗୁଡ଼ିକ “ଦ୍ରାକ୍ଷାରସ” ଏବଂ “ତେଲ” ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି। ପ୍ରାଚୀନ ଓ ଆଧୁନିକ ଉଭୟ ଇସ୍ରାଏଲରେ, ପର୍ଗାମୋସର ଚର୍ଚ୍ଚ ହେଉଛି ସେହି ଯୁଗ, ଯେତେବେଳେ ଶୈତାନ ସ୍ମୁର୍ନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଇତିହାସରେ ରକ୍ତପାତ ମାଧ୍ୟମରେ ଯାହା କରିପାରିନଥିଲା, ତାହା ସାଧନ କରିବାକୁ ପ୍ରୟାସ କରେ। ପର୍ଗାମୋସରେ ଶୈତାନ, ସ୍ମୁର୍ନାରେ ପ୍ରତିନିଧିତ ରକ୍ତପାତ ଦ୍ୱାରା ନୁହେଁ, ବରଂ ସମର୍ଥନ ମାଧ୍ୟମରେ ଈଶ୍ୱରଙ୍କ ଜନତା ଏବଂ ଈଶ୍ୱରଙ୍କ ସତ୍ୟକୁ ଧ୍ୱଂସ କରିବାକୁ ପ୍ରୟାସ କରିଥିଲା। ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ରାଜାମାନଙ୍କର ସମର୍ଥନ ଆଧୁନିକ ଇସ୍ରାଏଲରେ କନଷ୍ଟାଣ୍ଟିନଙ୍କର ସମର୍ଥନର ପ୍ରତିରୂପ ଅଟେ।
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
תיאטירה פירושה "זבח של חרטה", והיא מדברת על רוח המרטיריוּת אשר אלוהים מעניק לעמו, הנִספָּחים על שמו. זבח החרטה מייצג את הנכונות לשרת את המשיח בנסיבות קשות, כפי שהוא מיוצג בדניאל, שדרך, מישך ועבד־נגו בזמן גלות שבעים השנים; והוא גם מייצג את קורבנם של הוולדים, ההוגנוטים ואחרים אשר עונו, נאסרו, הושמצו ונהרגו בידי הסמכות האפיפיורית במהלך תולדות אלף ומאתיים ושישים השנים. החותם הרביעי מקביל לקהילת תיאטירה ומייצג את הרדיפה מצד בבל הקדומה נגד ישראל הקדומה, ואת הרדיפה מצד בבל המודרנית נגד ישראל המודרנית. תולדות שתי הגלויות דרשו תחילה סור מן האמת, דבר שמלכי ישראל והקיסר קונסטנטינוס חוללו. שניהם הכינו את הדרך לתקופה המיוצגת בידי תיאטירה.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sardis haina maana yoyote inayopatana na kudai kwake kuwa na jina, bali dai hilo ni uongo. Uwepo wa Shekinah haukuwahi kudhihirishwa katika hekalu la pili. Uwepo wa Kristo haukuwahi kudhihirishwa katika historia ya Sardis. Matengenezo ya Enzi za Giza kimsingi yalikuwa mfululizo wa hatua moja mbele na hatua mbili nyuma. Kazi ambayo historia ya Sardis ilipaswa kutimiza katika Matengenezo ya Kiprotestanti haikuwahi kukamilishwa.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
फ़िलाडेल्फ़िया का अर्थ है भाईचारा प्रेम, और यदि तुम पहले परमेश्वर से प्रेम नहीं करते, तो अपने भाई से प्रेम करना असंभव है।
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
If any man says that he loves God, yet hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also. 1 John 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Philadelphia représente l’Église qui aime Dieu, et c’est pour cette raison qu’aucune condamnation ni aucun reproche n’est adressé à Philadelphie.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.
Ku wa malayka wa kereke ya Filadelifia andika; Haya ndiyo asemayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna afungaye; naye afungaye wala hakuna afunguaye; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna awezaye kuufunga; kwa maana una nguvu kidogo, nawe umelishika neno langu, wala hujikana jina langu. Tazama, nitawafanya wale wa sinagogi la Shetani, wasemao ya kuwa ni Wayahudi, nao siyo, bali husema uongo; tazama, nitawafanya waje kusujudu mbele ya miguu yako, na kujua ya kuwa nimekupenda. Kwa kuwa umelishika neno la subira yangu, mimi nami nitakulinda na saa ya majaribu, itakayoujia ulimwengu wote, kuwajaribu wakaao juu ya nchi. Tazama, naja upesi; shika sana ulicho nacho, asije mtu akaitwaa taji yako. Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena kamwe; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, yaani, Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu: nami nitaandika juu yake jina langu jipya. Ufunuo 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
ഫിലദെൽഫ്യയ്ക്കു “ദാവീദിന്റെ താക്കോൽ” നല്കപ്പെട്ടിരിക്കുന്നു; പുരാതന യിസ്രായേലിന്റെ ഫിലദെൽഫ്യൻ ചരിത്രത്തിൽ അവർക്കു ദാവീദിന്റെ പുത്രൻ നല്കപ്പെട്ടു; ഇതു മറ്റു കാര്യങ്ങളോടൊപ്പം പ്രവചനാത്മക സിദ്ധാന്തമായ ആൽഫയും ഒമേഗയും, ആദ്യനും അവസാനനും, പ്രതിനിധീകരിക്കുന്നു. ആ താക്കോൽ “ഹിസ്റ്റോറിസിസം” എന്ന രീതിശാസ്ത്രത്തെ പ്രതിനിധീകരിക്കുന്നു. പുരാതന യിസ്രായേലിന്റെ അവസാനഘട്ടത്തിലെ ഫിലദെൽഫ്യാ സഭയാൽ പ്രതിനിധീകരിക്കപ്പെട്ട കാലഘട്ടത്തിൽ ബൈബിള് പ്രവചനത്തിന്റെ സ്വയം കർത്താവായിരുന്നു ആ താക്കോൽ. മില്ലറൈറ്റ് ചരിത്രത്തിൽ ഫിലദെൽഫ്യാ സഭയാൽ പ്രതിനിധീകരിക്കപ്പെട്ട കാലഘട്ടത്തിൽ വില്യം മില്ലർക്കു ആ താക്കോൽ നല്കപ്പെട്ടു. ആ രണ്ടു ചരിത്രങ്ങളിലും ക്രിസ്തു തങ്ങൾ അബ്രാഹാമിന്റെ പുത്രന്മാരാണെന്ന് കരുതിയ യെഹൂദന്മാരോടു ഇടപെട്ടു; എന്നാൽ അവർ അങ്ങനെ ആയിരുന്നില്ല. മില്ലർ തങ്ങൾ ആത്മീയ യെഹൂദന്മാരാണെന്ന് കരുതിയ പ്രൊട്ടസ്റ്റന്റുകളോടു ഇടപെട്ടു; എന്നാൽ അവർ അങ്ങനെ ആയിരുന്നില്ല.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Laodicée signifie « un peuple jugé », et les Laodicéens, les Juifs de l’époque du Christ, furent finalement jugés en l’an 70 apr. J.-C., lors de la destruction de Jérusalem. Le jugement final du protestantisme apostat a lieu dans la crise de la loi du dimanche, mais il rencontra son jugement lorsqu’il rejeta le message du premier ange au printemps de 1844, et fut alors divinement déclaré comme les filles de Babylone. Ces protestants déchus représentent typologiquement l’adventisme laodicéen dans les derniers jours du jugement d’instruction.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
On a maintenant essentiellement passé en revue plusieurs manières diverses selon lesquelles les sept Églises de l’Apocalypse peuvent être correctement comprises comme des symboles prophétiques et ensuite appliquées prophétiquement. Mais elles doivent être comprises et appliquées dans le contexte des règles prophétiques « qui nous ont été données par la plus haute autorité ».
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Семибер Екклесиахь рахь иҟаз ацыҧҵәахақәа Иоанн ацыҧҵәахақәа анҭаҩҩуаз аамҭазы иҟаз семибер Екклесиахь ирыҭан ацыҧҵәахақәа ракәын. Семибер Екклесиахь иҟаз ацыҧҵәахақәа аҭоурых зегь ала иҟоу аекклесиақәа зегьы рзы арҵагагьы агәҽанҵарагьы ҟарҵоит. Семибер Екклесиахь иҟаз ацыҧҵәахақәа аҭоурых зегь ала иҟоу хаз-хазы акристиандар зегьы рзы арҵагагьы агәҽанҵарагьы ҟарҵоит. Абарҭ семи Екклесиа аапостолцәа рыԥҟараантә инагӡаны адунеи аҵыхәанӡа акристианра аҭоурых рхаҭарнакхоит. Абарҭ семи Екклесиа Моисеи иамҭантә Иерусалим 70 шықәсатәи А.Д. аҿы иԥыххаанӡа а древни Израиль аҭоурых рхаҭарнакхоит. Абарҭ семи Екклесиа еилкааны, ахархәара рыҭазар ауеит раԥхьатәи ԥшь-Екклесиақәеи аҵыхәтәантәи хԥа-Екклесиақәеи рыбжьара иҟоу аиԥшымра аилкаарала.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Na matumizi sita mbalimbali ya kinabii tunayoyatambua, matumizi hayo hayo yanawakilishwa katika mihuri saba.
We will address these truths in the next article.
Awaa, yenn bedd ci njàngale yii ci waxtaan wi ci topp.