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.
Bab kang daktuduhaké, sing kamungkinan ora dideleng déning Stephen Haskell, sanadyan piyambakipun nyengkuyung lumantar pangakonipun marang kayektèn-kayektèn sing madhangi kasunyatan punika, yaiku menawa ing sajarah pungkasané Israèl kuna, panjenenganipun kanthi bebarengan nemokaké wiwitané Israèl modhèren sing tumpang-tindhih ing mangsa sajarah sing padha. Nalika Kristus netepaké prejanjian karo akèh wong sajroning setaun pitung dina (rong éwu limang atus rong puluh dina), Israèl kuna lagi nglakoni pangalaman Laodikia, ing ambang arep dimuntahaké metu saka cangkemé Pangéran. Ing wektu sing padha, Israèl modhèren lagi nglakoni pangalaman Éfesus. Laodikia-né Israèl kuna lagi kasebar, lan Éfesus-né Israèl modhèren lagi kaklumpukaké, ana ing sajarah sing padha iku uga.
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.
Lan “ya” manawa panjenengan padha gumun, kula mangertos bilih minggu nalika Kristus neguhaken prajanjian ing kasampurnaning Daniel bab sanga, ingkang kawiwitan nalika baptisanipun lan dipunpungkasi kanthi rajaming Stéfanus, punika sanès kanthi harfiah kalih ewu gangsal atus kalih dasa dinten, nanging kanthi profètis mesthi mekaten, awit sacara profètis setaun sami kaliyan tigang atus suwidak dinten. Tigang atus suwidak dinten dipunping kalih pitu punika kalih ewu gangsal atus kalih dasa dinten, lan “titik tengah ingkang pas” saking minggu profètis punika inggih salib. Kanthi profètis Kristus netepaken salib punika pas wonten ing tengahing periode profètis kalih ewu gangsal atus kalih dasa dinten, kanthi mekaten nedahaken bilih “pitu kaping” ing Levitikus likur enem punika katetepaken lan dipunsengkuyung déning salibipun Kristus. Punika sanès kacilakan bilih nalika Sister White mulang, kados ingkang saèstu dipunlampahi, bilih kalih tabel suci kagungan Habakuk punika, yaiku bagan 1843 lan 1850, kagungan ramalan kalih ewu gangsal atus kalih dasa taun pas wonten ing tengahing bagan, lan kalih bagan punika ugi kagungan salib pas wonten ing tengahing ilustrasi punika.
“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.
“Alkitab ngandhut sakabèhé asas sing dibutuhaké manungsa supaya pantes, apa kanggo urip iki apa kanggo urip ingkang badhé rawuh. Lan asas-asas punika saged dipunmangertosi déning sedaya tiyang. Ora ana wong siji waé sing nduwèni roh kanggo ngregani piwulangipun, sing maca satunggal pérangan waé saka Alkitab tanpa pikantuk saking ing kono sawatawis pamanggih ingkang migunani. Nanging piwulang Alkitab ingkang paling aji boten saged dipunpikantuk lumantar panaliten ingkang sok-sok utawi boten gegandhèngan. Sistem kayektènipun ingkang ageng boten dipunatur makaten, saéngga saged dipuntingali déning pamaos ingkang kesusu utawi sembrana. Kathah bandha kasugihanipun mapan tebih ing ngandhapipun lumahing, lan namung saged kapanggih lumantar panaliten ingkang temen lan usaha ingkang tanpa pedhot. Kayektèn-kayektèn ingkang nyusun kabèh punika ingkang ageng kedah dipunslidiki lan dipunkempalaken, ‘ing ngriki sethithik, lan ing ngrika sethithik.’ Yesaya 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.
“Nalika kanthi mangkono katlusuri lan diklumpukaké dadi siji, iku bakal katemunaké yèn kabèh mau cocog sampurna siji lan sijiné. Saben Injil minangka pelengkap tumrap Injil liyané, saben piwulang nabi minangka katrangan tumrap piwulang nabi liyané, saben kayektèn minangka pangrembakan saka kayektèn liyané. Lambang-lambang tata pangibadah Yahudi dadi cetha lumantar Injil. Saben asas ing pangandikané Allah nduwèni panggonané, saben kasunyatan nduwèni gegayutané. Lan susunan kang sampurna iku, ing rancangan lan pelaksanané, maringi paseksi bab Panjenengané kang dadi Panganggité. Susunan kang kaya mangkono iku ora ana pikiran liya kajaba mung pikirané Sang Tanpa Wates sing bisa nggagas utawa mbentuk.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Bebarengan karo prinsip manawa saben siji saka pitung pasamuwan kaulang maneh ing sajarah Millerit lan uga ing sajarah kita, ana prinsip penting liyane sing diakoni déning Adventisme wiwitan. Prinsip iku nedahaké yèn garis-garis kenabian “internal lan eksternal” saka sajarah sing padha dienggo déning Roh Suci kanggo nglantaraké kayektèn. Miller mangertèni prakara iki lan mulangaké kanthi langsung. Panjenengané kanthi bener mulang yèn pitung segel ing Wahyu makili sajarah sing sejajar karo pasamuwan-pasamuwan, nanging ing ilustrasi sejajar iku segel-segel mau makili sawijining kayektèn njaba, déné pasamuwan-pasamuwan makili sawijining kayektèn njero saka sajarah sing padha. Uriah Smith uga ngrembug prinsip iki lan migunakaké tembung “internal” lan “external,” sing miturut pamrayogaku katon minangka cara kang paling becik kanggo ngandharaké loro garis sejajar kasebut.
“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.
“Materai-meterai punika dipunwedharaken dhateng kita wonten ing Wahyu pasal 4, 5, lan 6. Pemandhangan-pemandhangan ingkang kaatur wonten ing ngandhapipun materai-meterai punika kapratelakaken wonten ing Wahyu 6, lan ayat kapisan saking Wahyu 8. Cetha bilih punika nyakup prastawa-prastawa ingkang gegayutan kaliyan pasamuwan wiwit saking pambukaning tatanan jaman punika ngantos dumuginipun Kristus.”
“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.
“Nalika pitung pasamuwan nggambarake sajarah internal pasamuwan, pitung meterai ngetingalake prastawa-prastawa ageng ing sajarah eksternale.” 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.
Saiki kita bakal miwiti panliten kita bab pitu pasamuwan. Wigati kanggo dimangertèni yèn pasamuwan loro sing kapisan lan banjur maneh, pasamuwan katelu lan kapapat nduwèni sesambungan “sebab lan akibat” sing nuntut supaya dipertimbangkaké bebarengan. Smirna iku pasamuwan sing makili wong-wong sing dianiaya déning Rum, lan Efesus iku pasamuwan sing nggawa Injil marang saindenging jagad.
“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.
“Ing Antiokhia para sakabat iku kapisanan sinebut wong Kristen. Jeneng iku kaparingake marang wong-wong mau awit Kristus dadi tema utama sajroning piwucal, pangajaran, lan pacelathoné. Tanpa kendhat wong-wong mau nyariosake maneh prastawa-prastawa kang wus kalakon ing dina-dina sajroning paladosanipun ana ing bumi, nalika para sakabatipun diparingi berkah lumantar rawuhipun piyambak. Tanpa kendhat wong-wong mau ngrembag piwulang-piwulangipun lan mukjijat-mukjijat panyarasipun. Kanthi lambé kang gumeter lan mripat kang kebak luh wong-wong mau nyariosaken kasangsaranipun ing taman, pangawulananipun, pangadilanipun, lan paukuman pati kang kasandhangipun, katabahan lan andhap asor kang lumantar iku Panjenenganipun sampun nandhang panyaruwe lan panyiksa kang dipatrapake marang Panjenenganipun dening para mengsahipun, sarta welas asih kang kados déné sipat Ilahi, kang lumantar iku Panjenenganipun sampun ndedonga tumrap wong-wong kang nganiaya Panjenenganipun. Wungunipun lan minggahipun menyang swarga, sarta pakaryanipun ana ing swarga minangka Pangantara tumrap manungsa kang wus tiba ing dosa, dadi pokok rembug kang ndadekake wong-wong mau bungah anggone ngrembag iku. Pantes temenan manawa para bangsa liya nyebut wong-wong mau wong Kristen, awit wong-wong mau martakake Kristus lan ngaturake pandongané marang Gusti Allah lumantar Panjenenganipun.
“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.
“Gusti Allah piyambak ingkang maringi dhateng wong-wong mau asma Kristen. Punika nama karajan, ingkang kaparingaken dhateng sedaya tiyang ingkang ngiketaken dhirinipun kaliyan Kristus. Bab nama punika Yakobus lajeng nyerat mangké, ‘Apa dudu wong-wong sugih sing nindhes kowé lan nyèrèt kowé menyang ngarsané pangadilan? Apa dudu wong-wong mau sing nyenyamah jeneng mulya kang karan iku, yaiku jeneng kang marakaké kowé katimbalan?’ Yakobus 2:6, 7. Lan Petrus mratelakaken, ‘Manawa ana wong nandhang sangsara awit dadi wong Kristen, aja nganti isin; nanging muga wong iku ngluhuraké Gusti Allah ana ing prakara iku.’ ‘Manawa kowé dipoyoki awit saka asmané Kristus, begja kowé; awit Rohing kamulyan lan Rohing Allah mapan ana ing kowé.’ 1 Petrus 4:16, 14.” Lelakoning Para Rasul, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Pasamuwan Éfesus makili pasamuwan wiwitan sing urip “saleh ana ing Sang Kristus Yésus,” kang minangka sawijining “sabab” sing tansah ngasilaké sawijining “akibat.”
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Iya, lan kabèh wong kang arep urip saleh ana ing Sang Kristus Yésus bakal nandhang panganiaya. 2 Timotius 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.
Kasalehan gréja Éfesus nuwuhaké panganiaya sing diwakili déning gréja Smirna. Kaloro gréja iku nggambaraké sesambungan sebab lan akibat, lan akibat iku mbutuhaké supaya didhisiki déning sawijining sebab. Panganiaya ing krisis hukum Minggu diwiwiti déning sawijining panyingkapan saka apa sing diarani Sister White minangka “kasalehan purba.” Yaiku kasalehan sing wis digambaraké ana ing sajarah-sajarah biyèn, utawa sajarah-sajarah purba.
“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.
“Sanadyan murtadé pracaya lan kasalehan nyebar kanthi jembar, ana para pandhèrèké Kristus kang sejati ing pasamuwan-pasamuwan iki. Sadurungé paukuman-paukumaning Allah kang pungkasan marani bumi, bakal ana ing antarané umaté Pangéran sawijining kawangunan kasalehan purwa kang durung tau kasumurupan wiwit jaman para rasul. Roh lan pangwasané Allah bakal kabucalaké marang anak-anaké. Ing wektu iku akèh wong bakal misahaké awaké dhéwé saka pasamuwan-pasamuwan kang katresnané marang donya iki wus nggentèni katresnan marang Allah lan Sabdané. Akèh wong, becik para pelados Sabda utawa umat, bakal kanthi bungah nampani kayektèn-kayektèn agung kang déning Allah wus dikersakaké supaya dipratélakaké ing wektu iki kanggo nyawisaké sawijining umat tumrap rawuhé Pangéran kaping pindho. Mungsuhing nyawa-nyawa kepéngin ngalang-alangi pakaryan iki; lan sadurungé wektu tumrap gerakan kaya mangkono kuwi dumugi, dhèwèké bakal ngudi nyegah iku kanthi ngenalaké barang palsu. Ing pasamuwan-pasamuwan kang bisa digawa déning daya pangapusané, dhèwèké bakal ndadèkaké katon kaya-kaya berkah mirunggané Allah lagi kabucalaké; bakal kawedhar apa kang dikira minaté agama kang gedhé. Wong akèh bakal surak-surak yèn Allah makarya kanthi nggumunakaké kanggo wong-wong mau, déné pakaryan kuwi iku pakaryané roh liyané. Kanthi samaran agama, Sétan bakal ngupaya ngambahaké pangaribawané ing saindenging donya Kristen.” 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.”
Pangandika Tengah Wengi saka “wektu wekasan” iku kawiwitan manehing “kasalehan purwa” kang kaidhentifikasi ing pethikan kasebut. Iku sawijining kawiwitan maneh sing dumadi ana ing sajroning sawijining gerakan, dudu gréja. Sajarah kang dipigunakaké déning Sister White kanggo nggambarake kawiwitan maneh iku yaiku sajarah “jaman para rasul,” kang dilambangaké déning gréja Éfesus. Kawiwitan maneh iku bakal ngasilaké “panganiaya.”
“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.
“Akeh sing bakal dipenjara, akeh sing bakal mlayu nylametaké nyawané saka kutha-kutha lan désa-désa, lan akeh sing bakal dadi martir marga saka Kristus amarga ngadeg mbélani bebener.” Selected Messages, buku 3, 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.
“gesangé Kristus ing bumi” ing pethikan sabanjuré nggambarake wiwitané gréja Éfesus, nanging uga dados pralambang sajarah Adventisme Laodikia ing pungkasaning donya.
“‘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.
“‘Pangadilan dipunsingkiraken mundur, lan kaadilan ngadeg adoh; awit kayekten ambruk wonten ing margi, lan kabeneran boten saged lumebet. Inggih, kayekten sirna; lan wong kang nilar piala ndadosaken awake dados mangsaning rampokan.’ Yesaya 59:14, 15. Punika kaleksanan wonten ing gesanging Kristus ing bumi. Panjenenganipun setya dhateng pepakonipun Gusti Allah, kanthi nyisihaké tradhisi lan tuntutaning manungsa ingkang sampun dipununggulaken nggantos panggenanipun. Awit saking punika Panjenenganipun dipunsengiti lan dipunaniaya. Sajarah punika kaulang malih.” 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.
Pengalaman kang dilambangaké déning Éfesus dumadi bebarengan karo pengalaman Laodikia. Wong-wong Yahudi kang seneng padudon iku yaiku para Laodikia saka Israèl kuna, déné Kristus lan para muridé yaiku wong-wong Éfesus saka Israèl modhèren. Yokanan Pembaptis ngenalaké pasamuwan Éfesus, lan dhèwèké nglambangaké pasamuwan ing “wektu wekasan” kang ditentang déning para Laodikia, kang ngaku awaké dhéwé wong Yahudi, nanging satemené dudu.
“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.
“Pakaryané Yohanes Pembaptis, lan pakaryané wong-wong sing ing dina-dina pungkasan maju kanthi roh lan kakuwatané Elia kanggo ngugah umat saka rasa apatisé, ing akèh bab padha. Pakaryané iku minangka pralambang saka pakaryan sing kudu ditindakaké ing jaman iki. Kristus bakal rawuh kaping pindho kanggo ngadili jagad kanthi kabeneran. Para utusané Gusti Allah sing nggawa pesen pepéling pungkasan kang kudu diwènèhake marang jagad, kudu nyawisaké dalan tumrap rawuhé Kristus sing kaping pindho, kaya déné Yohanes nyawisaké dalan tumrap rawuhé sing kapisan. Ing pakaryan panyawisan iki, ‘saben lebak bakal diluhuraké, lan saben gunung bakal direndhahaké; lan sing bengkong bakal dilurusaké, lan papan-papan sing kasar bakal diratakaké’ awit sejarah bakal kapitulih manèh, lan sepisan manèh ‘kamulyané Pangéran bakal kapacak, lan sakèhé daging bakal padha ndeleng bebarengan; awit cangkemé Pangéran wus ngandika mangkono.’ Southern Watchman, 21 Maret 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.
Efesus iku “sabab” lan Smirna iku “akibat.” Pergamos lan Tiatira uga nggambarake sesambungan sabab lan akibat. Pergamos iku pasamuwan kompromi kang ngrusak kekristenan kanthi nyampurake karo paganisme. Pasamuwan Kristen tiba nalika nampani anggepan manawa panyembahan brahala saka paganisme bisa urip bebarengan ana ing sajroning watese. Kaisar Konstantinus iku pralambang saka sajarah kompromi mau, lan peran profetisé yaiku ngasilake murtadé kekristenan sejati sadurunge kapapane dicethakake.
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.
Aja nganti ana wong kang nasarake kowe kanthi cara apa wae; awit dina iku ora bakal teka, kajaba manawa murtad iku wis kelakon luwih dhisik, lan manungsa duraka iku kawedhar, yaiku anaking karusakan; kang nglawan lan ngluhurake awake dhewe ngungkuli sakehe kang sinebut Allah, utawa kang disembah; nganti dheweke, kaya-kaya minangka Allah, lenggah ana ing padalemané Allah, nalika mratelakake awake dhewe manawa dheweke iku Allah. Apa kowe ora kelingan, manawa nalika aku isih ana ing antaramu, aku wis ngandhani kowe bab prakara-prakara iki? Lan saiki kowe padha sumurup apa kang nahan, supaya dheweke bisa kawedhar ing wektune. Awit rahasia piala iku wis tumindak; mung Panjenengane kang saiki nahan iku bakal terus nahan, nganti Panjenengane iku kasirnakake saka ing dalane. Lan sawuse iku, si Duraka iku bakal kawedhar, kang bakal dilalap déning Gusti kanthi ambegan saka cangkemé, lan bakal kasirnakake déning padhanging rawuhé. 2 Tesalonika 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.
Pasamuwan Pergamos iku “sabab,” lan Thyatira iku “akibat.” Nabi Daniel kerep ngaturaké sajarah babagan paganisme kang marakaké dalan tumuju papalisme, lan bab murtad kang ndhisiki madegé kapausan, kang diidentifikasi déning Paulus, iku katliti ing Daniel pasal sewelas.
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.
Awit kapal-kapal saka Kittim bakal teka nglawan dhèwèké; mulané dhèwèké bakal sedhih, banjur bali, lan nesu marang prejanjian suci; mangkono uga kang bakal ditindakaké; dhèwèké malah bakal bali, lan sesambungan karo wong-wong kang ninggal prejanjian suci. Lan bala perang bakal ngadeg ana ing sisihé, lan wong-wong mau bakal najisaké pasamuwan kasantosan kang kuwawa, lan bakal nyingkiraké kurban saben dina, lan wong-wong mau bakal ngedegaké kawedèn kang njalari karusakan sepi. Daniel 11:30–31.
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Pasamuwan gréja kang sarujuk karo kompromi, kang murtad sadurungé kakuwasan kapapan kapratélakaké ing sajarah, dipratélakaké déning Daniel minangka “wong-wong kang” nilar “prasetyan suci.” Sawisé padha nilar prasetyan iku, papacy, kang dipratélakaké déning Daniel minangka “pangawon kang ndadèkaké sepi,” banjur dipasang ing dhamparing bumi. Sister White mènèhi pratélan ngenani enem ayat pungkasan saka Daniel pasal sewelas nalika piyambakipun ngandika yèn, “wangsit ing Daniel pasal sewelas wis meh tekan kasampurnané kanthi pepak.” Enem ayat pungkasan iku minangka kasampurnan pungkasan saka Daniel pasal sewelas, lan piyambakipun mucal yèn sajarah kang dipratélakaké déning ayat-ayat pungkasan mau wis ditipèkaké déning Daniel 11:30–36, kang nandhakaké “sebab lan akibat” sajarah kang dipratélakaké déning Pergamus lan Tiatira.
“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.
“Kita ora duwe wektu kanggo ilang. Mangsa-mangsa kang kebak kasangsaran ana ing ngarepe kita. Donya kagugah déning roh peperangan. Ora suwé manèh, pemandhangan-pemandhangan kasangsaran kang kasebut ing pamedhar wangsit bakal kelakon. Pamedhar wangsit ing Daniel pasal sewelas wis meh tekan marang kaleksanané kang sampurna. Akèh saka sajarah kang wis kelakon minangka kaleksananing pamedhar wangsit iki bakal kaulang manèh.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Ing ayat kaping telung puluh kacariyosaken satunggaling kakuwasan ingkang ‘verses 30 through thirty-six quoted.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Adegan-adegan kang padha karo kang katetepake ing tembung-tembung iki bakal kelakon.” 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.
Sesambetan sebab-lan-akibat antarané Pergamos lan Tiatira, mangkono uga sesambetan sebab-lan-akibat antarané Efesus lan Smirna, kaulang manèh ing “dina-dina pungkasan.” Para Protestan ing Amérika Sarékat bakal padha ngalah lan sarujuk karo penyembahan brahala, kaya kang dilambangaké déning Pergamos (tandha utama penyembahan brahala yaiku nyembah srengéngé), lan nalika padha murtad dalané kasawisaké tumrap wong duraka, supaya sapisan manèh kababar sacara profètis. Nalika pamurtadan lan panggènan kapausan ing dhampar kaulang manèh, Gusti Allah bebarengan lagi ngedegaké pasamuwan kang dipralambangaké déning Efesus kanggo nggawa pekabarané Daniel lan Wahyu marang jagad, lan panganiaya kang dilambangaké déning Smirna bakal kaulang manèh.
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:
Aku bakal mbahas telung pasamuwan pungkasan sawisé kita nimbang kayektèn yèn patang segel kapisan ing Wahyu iku minangka sawijining garis kayektèn lahiriah kang lumaku sajajar karo garis kayektèn batiniah kang dipratandhakaké déning patang pasamuwan kapisan. Kaya sing wis kacathet sadurungé, Uriah Smith nyatakaké mangkéné:
“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.
“Nalika pitung pasamuwan nyawisake sajarah internal pasamuwan, pitung meterai nampilake prastawa-prastawa agung ing sajarah eksternale.” 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.
Kita sampun nedahaken bilih pasamuwan sekawan ingkang wiwitan punika nggambaraken kalih sesambetan “sebab lan akibat” ingkang kaulang malih wonten ing “dinten-dinten pungkasan.” Adhedhasar para pelopor Adventisme, nanging ingkang langkung wigati adhedhasar panguwaos Sabdanipun Allah, sekawan sajarah internal pasamuwan punika kedah gadhah sajarah eksternal ingkang sajajar, ingkang dipunlambangaken déning segel sekawan ingkang wiwitan. Segel kapisan lan kapindho nggemakaken ciri-ciri ingkang sami saking Epesus lan Smirna, nanging ngginakaken jaran putih kanggé nggambaraken pakaryan nggawa agama Kristen dhateng jagad. Punika nggambaraken pakaryan eksternal pasamuwan, lan segel kapindho nggambaraken adus getihipun Smirna kanthi jaran abrit.
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.
Lan aku weruh nalika Sang Cempé mbikak salah siji saka materai-materai iku, lan aku krungu, kaya swarané gludhug, salah siji saka patang makhluk mau ngandika, “Mrenea lan delengen.” Lan aku weruh, lah ana jaran putih; lan wong kang nunggang ing dhuwuré nyekel panah; lan makutha kaparingaké marang dhèwèké; lan dhèwèké maju minangka wong kang menang lan supaya bisa menang. Lan nalika Panjenengané mbikak materai kang kapindho, aku krungu makhluk kang kapindho ngandika, “Mrenea lan delengen.” Lan metu jaran liyané kang abang; lan kakuwasan kaparingaké marang wong kang nunggang ing dhuwuré supaya njabut katentreman saka bumi, lan supaya wong-wong padha matèni siji lan sijiné; lan pedhang gedhé kaparingaké marang dhèwèké. Wahyu 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.”
Kitab Zakharia ngemu sawetara pethikan sing kanthi langsung netepaké patang jaran kang dipralambangaké ana ing patang segel kapisan ing Kitab Wahyu. Ing salah siji pethikan mau ing pasal sepuluh, Zakharia nerangaké yèn nalika udan pungkasan kawutahaké, “kawanan Yéhuda,” yaiku “gréjané” Gusti Allah, bakal diowahi dadi “jarané kang endah ana ing peperangan.”
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.
Nyuwuna udan marang Pangeran Yehuwah ing mangsa udan pungkasan; mangkono Pangeran Yehuwah bakal ndadèkaké méga kang padhang sumorot, lan maringi wong-wong mau udan deres, marang saben wong suket ing pategalan. Awit brahala-brahala wis ngucapaké barang kang tanpa guna, lan para juru tenung wis weruh goroh, lan wis nyritakaké pangimpen-pangimpen palsu; panglipuré muspra: mulané wong-wong mau padha lunga kaya pepanthan, padha nandhang kasangsaran, amarga ora ana pangon. BebenduningSun murub marang para pangon, lan Aku ngukum para wedhus lanang: awit Pangeraning sarwa dumadi wus ngrawuhi pepanthané, yaiku brayat Yehuda, lan wus ndadèkaké wong-wong mau kaya jarané kang endah ing paprangan. Zakharia 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 bola-bali negesake bilih kasiramaning Roh Suci ing Pentakosta punika minangka pralambang udan pungkasan ingkang sapunika saweg kasiramakaken. Pakaryan ingkang katindakaken tumrap jagad ing Pentakosta punika dipralambangake déning gréja Éfesus, lan Éfesus nimbulake panganiaya ingkang dipralambangake déning Smirna, ingkang déning Yohanes dipunpralambangake dados “jaran abrit” saking meterai kaping kalih. Kaping kalih meterai ingkang wiwitan punika mlampah sejajar kaliyan kalih gréja ingkang wiwitan lan punika nggambarake “wektu-wektu pungkasan,” nalika udan pungkasan saweg kasiramakaken.
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.”
Roh Ramalan uga milih pungkasané meterai katelu lan wiwitané meterai kaping papat, saéngga ngiket loro-loroné bebarengan (sebab lan akibat), lan kanthi mangkono dheweke mapanaké sajarah sing dilambangaké iku minangka ana ing jamané dhéwé lan ing “dina-dina pungkasan.”
“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.
“Roh sing padha iku katon ing jaman saiki, kaya kang dilambangaké ana ing Wahyu 6:6–8. Sajarah bakal kaulang manèh. Apa sing wis tau dumadi bakal dumadi manèh.” Manuscript Releases, jilid 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.
Ing sajarah pribadinipun Sister White, (ingkang dipunserat ing taun 1898) roh kompromi ingkang nyawisaken margi supados kapausan sapisan malih dipunlenggahaken wonten ing dhampar sampun gesang lan ngrembaka, awit kamurtadan Protestanisme ingkang kawiwitan kanthi panampik dhateng pekabaran malaekat kapisan ing mangsa semi taun 1844, sampun wiwit (ing taun 1863) ngrebet ing sungu Adventisme Protestan.
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.”
Kompromi Pergamos dipralambangaké minangka sawijining “pasangan” timbangan ing segel katelu. Loro timbangan ukuran nggambaraké pangukuran sing ora jujur. Segel katelu nuntun marang segel kapapat, sing dipralambangaké déning sawijining “jaran pucet” saka “pati,” mangkono nggambaraké rajapati marang yuta-yuta wong déning kepausan sajroning Jaman Peteng. “Neraka” iku kang ngetutaké jaran pucet saka kepausan. Sajarah segel katelu lan kapapat iku sajajar karo sajarah pasamuwan-pasamuwan Pergamos lan Tiatira. Kompromi Konstantinus iku sawijining pakaryan sing lumaku maju sethithik mbaka sethithik; mula, roh kompromi iku wis aktif ana ing sajarah pribadiné Sister White, kaya dene wis aktif ing jamané Paulus nalika dhèwèké ngandika yèn “rahasyaning duraka wis tumindak.” Murtad sing ndhisiki pamasangan kepausan ing dhampar iku tansah minangka sajarah sing lumaku maju sethithik mbaka sethithik, lan “sajarah iku kudu kapituturaké manèh. Apa sing wis kelakon bakal kelakon manèh.”
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.
Lan aku krungu swara ana ing satengahing papat makhluk mau ngandika, Satakaran gandum regane sa dinar, lan telung satakaran jelai regane sa dinar; lan delengen, aja ngrusak lenga lan anggur. Lan nalika Panjenengane wus mbukak meterai kang kaping papat, aku krungu swarane makhluk kang kaping papat ngandika, Mrenea lan delengen. Lan aku ndeleng, lah ana jaran pucet; lan asmane wong kang nunggangi iku yaiku Pati, lan Naraka ndherek ana ing wingkinge. Lan panguwasa kaparingake marang wong-wong mau nguwasani saprapat bumi, kanggo mateni kanthi pedhang, lan kanthi kaliren, lan kanthi pati, lan kanthi kewan-kewane bumi. Wahyu 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 ngenali anomali kenabian liyane ing pitung pasamuwan lan pitung meterai. Panjenenganipun mratelakaken wontenipun pambédan ingkang kasengaja antawisipun patang pasamuwan ingkang kapisan lan tiga pasamuwan ingkang pungkasan, lan lajeng malih, pratandha ingkang sami punika wonten ugi ing patang meterai ingkang kapisan lan tiga meterai ingkang pungkasan.
“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.
“Saiki kita wis nlusur pasamuwan-pasamuwan, segel-segel, lan kéwan-kéwan, utawa makhluk-makhluk urip, sajauh iku cocog siji lan sijiné minangka nyakup wektu-wektu sing padha. Cacahing segel ana pitu, déné kéwan mung papat. Lan prayoga ing kéné dimangertèni, yèn nalika pambukané segel kapisan, kapindho, katelu lan kapapat, kéwan kapisan, kapindho, katelu lan kapapat padha kaprungu ngandika, ‘Mrenea lan delengen;’ nanging nalika segel kalima, kaping nem lan kapitu dibukak, ora ana swara kaya mangkono sing kaprungu. Mangkono uga telung pasamuwan pungkasan lan telung segel pungkasan ora cocog, minangka nyakup wektu-wektu sing padha, kaya déné papat pasamuwan kapisan lan papat segel kapisan cocog. Nanging, kaya sing wis kita tuduhaké, pasamuwan-pasamuwan, segel-segel, lan kéwan-kéwan iku padha sarujuk, minangka nyakup wektu-wektu sing padha sajroning watara 1800 taun, nganti kita tumeka ing wektu saiki sing luwih sithik tinimbang setengah abad.” James White, Review and Herald, 12 Februari 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
James White boten nyakup kasunyatan bilih pola ingkang sami ugi wonten ing slompret, nanging temtu wonten. Papat slompret ingkang kapisan punika slompret, nanging tiga slompret pungkasan punika tiga bilahi. Papat slompret ingkang kapisan nggambaraken paukumanipun Allah dhateng Roma kapir awit saking undhang-undhang Minggunipun Konstantinus ing taun 321, lan tiga bilahi slompret punika nggambaraken Islam. Kalih bilahi slompret ingkang kapisan punika paukuman nglawan Roma kapausan awit saking undhang-undhang Minggu ingkang dipunleksanakaken ing taun 538, lan bilahi slompret ingkang kaping tiga punika kangge krisis undhang-undhang Minggu ingkang badhe rawuh ing mangsa ingkang caket sanget.
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 migunakaké pangerten para pelopor ngenani telung pasamuwan pungkasan minangka satunggaling pralambang tunggal kanggo njlèntrèhaké telung pasamuwan kang sesambungan karo jaman kontemporer ing mangsa Millerit. Kabèh panegasan ing pethikan punika diparingakaké déning 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.
“‘Ing saindenging tanah, mangkene pangandikané Pangéran: RONG BAGIAN ing njeroné bakal dipun tumpes lan mati; nanging BAGIAN KATELU bakal katinggal ana ing kono. Gusti Allah ngandika bilih Panjenengané bakal ngliwakaké BAGIAN KATELU lumantar geni, lan ngresiki wong-wong mau. Wong-wong mau bakal sesambat marang Panjenengané, lan Panjenengané bakal miyarsakaké wong-wong mau. Panjenengané bakal ngandika, ‘IKI UMAT-KU;’ lan wong-wong mau bakal matur, ‘PANGÉRAN IKU ALLAH-KU.’ Bagian kapisan, SARDIS, pasamuwan nominal utawa Babil. Bagian kapindho, Laodikia, wong Advent nominal. Bagian katelu, Filadelfia, siji-sijiné pasamuwan Gusti Allah kang sejati ana ing bumi, awit wong-wong mau bakal kapindhahaké menyang kutha Gusti Allah. Wahyu 3:12; Ibrani 12:22–24. Ing asmané Gusti Yesus, aku ngélingaké kowé manèh supaya mlayua saka wong-wong Laodikia, kaya saka Sodom lan Gomora. Piwulangé wong-wong mau palsu lan ndayani; lan nuntun marang karusakan tuntas. Pati! PATI!!* pati langgeng!!! ana ing tapaké wong-wong mau. Élinga bojoné Lot.” 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.
Ing sajarah Millerite, Sardis iku pasamuwan kang nduwèni jeneng lan ngakoni yèn urip, nanging sejatiné wis mati.
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.
Lan tulisen marang malaékat pasamuwan ing Sardis: Mangkéné pangandikané Panjenengané kang kagungan pitu Rohing Allah lan pitu lintang; Aku pirsa marang pakaryanira, yèn kowé duwé aran manawa kowé urip, nanging satemené wis mati. Wahyu 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?
Umaté Allah tansah nduwèni jeneng. Jenengé sajroning sajarah Éfesus nganti Pergamos yaiku Kristen. Jenengé sajroning mangsa pamaréntahan kapausan yaiku pasamuwan ing ara-ara samun. Jenengé wiwit saka ditepungaké lintang ésuk, John Wycliffe, yaiku Protestan. Nalika mangsa wekasan ing taun 1798, kaum Protestan wus wiwit bali marang paguyuban Roma. Kabeh sing dibutuhaké wektu kuwi mung sawijining ujian kang bakal nyatakaké kasunyatan manawa sanadyan miturut jeneng pangakoné, wong-wong mau wis ora dadi pasamuwan pilihan manèh. Ing mangsa semi taun 1844, wong-wong mau tekan ing ujian kang bakal nyatakaké yèn wong-wong mau wis dudu pasamuwan kang nggawa jeneng prajanjiané Kristus manèh. Critané Élia maringi seksi kapindho kang rinci banget ngenani kasunyatan iki. Nalika wong-wong mau nyatakaké watak sejatiné, para Millerit wiwitané angel ngenali yèn kaum Protestan wis mbuktèkaké yèn wong-wong mau wis dadi putri-putriné Babil. Nanging para Millerit pungkasane nindakaké prekara iku dhéwé, lan wiwit nyeluk jiwa-jiwa metu saka pasamuwan-pasamuwan kang tiba mau minangka kasampurnaning pesen malaékat kapindho. Banjur ana sawijining proses ujian kang bakal njalari para Millerit nyatakaké wataké dhéwé. Apa wong-wong mau wong Filadélfia utawa wong Laodikia?
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.
Wong-wong Filadelfia ngetutaké Sang Kristus mlebu ing Papan Mahasuci, lan wong-wong Millerit sing nampik nglakoni mangkono ngetokaké watak wong-wong Laodikia. Mangkono, kita manggihaké logika tumrap pangenalan Bates babagan telung pasamuwan iku minangka golongan-golongan sing urip bebarengan sajroning sajarah sing padha. Sajarah iku kawujud ana ing sajroning struktur kenabian pasemon bab sepuluh prawan, kang panyaradan ilahi mratélakaké marang kita yèn iku wis kalakon lan bakal kalakon nganti samesthiné saben rinci.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” 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.
“Aku asring diparingi pangarah marang pasemon bab sepuluh prawan, kang lima ing antarane wicaksana, lan lima bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti tekan saben rerincènipun, awit pasemon iki nduwèni panrapan kang mligi tumrap jaman iki, lan, kados pesen malaékat katelu, wis kaleksanan lan bakal tetep dados kayektèn saiki nganti tumeka ing pungkasaning jaman.” Review and Herald, 19 Agustus 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.
Telu pasamuwan kang pungkasan iku makili wong-wong kang ana ing sanjabaning gerakan Millerite minangka Sardis, lan wong-wong kang ana ing sajroning gerakan iku makili salah siji, yaiku Filadelfia utawa Laodikia. Telung pasamuwan iku katetepake ing Wahyu pasal telu, dene papat pasamuwan kang kapisan ana ing pasal loro. Mula, nalika Sister White ngrujuk marang sajarah ing Wahyu pasal telu, panjenengané lagi nunjuk pasamuwan-pasamuwan kang padha persis karo kang lagi wae ditetepake déning Joseph Bates.
“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.
“Dhuh, punapa gambaran ingkang saestu nggumunaken! Kathah sanget tiyang ingkang wonten ing kawontenan ingkang nggegirisi punika. Kanthi tenanan kula nyuwun dhateng saben pelados supados nyinau kanthi sregep bab kaping tiga saking Kitab Wahyu, awit wonten ing ngriku kaandharaken kawontenan prekawis-prekawis ingkang wonten ing dinten-dinten pungkasan. Sinaunen kanthi premati saben ayat wonten ing bab punika, awit lumantar tembung-tembung punika Gusti Yesus ngandika dhateng panjenengan.” 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.
Telung pasamuwan kontemporer sajrone sajarah Millerit kaulang manèh ing pungkasan Adventisme. Joseph Bates nemtokaké dinamika jaman Millerit lan nemtokaké Sardis minangka para putri Babil, kang dadi sasaran pamirsa kanggo pekabaran malaékat kapindho. Panjenengané lagi ngrembug pasulayan antarané kumpulan cilik sing ngetutaké Kristus mlebu ing Papan Kang Mahasuci tanggal 22 Oktober 1844 lan wong-wong sing nampik pindhah metu saka papan suci. Panjenengané ngupaya nimbali wong-wong Laodikia supaya metu saka pepeteng kang wis ditampani, lan paling ora sapérangan saka wuta rohani Laodikia mau dumadi amarga William Miller wis njupuk kalungguhan pamimpin ing gerakan Laodikia. Iki padha karo pasulayan sing diidentifikasi ing pekabaran marang Filadelfia.
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.
Lah, wong-wong saka pasamuwané Iblis, kang padha ngaku yèn dhèwèké iku wong Yahudi, nanging satemené dudu, malah padha goroh; lah, Aku bakal ndadèkaké wong-wong mau padha teka lan sujud ing ngarepé sikilmu, lan padha sumurup yèn Aku wis nresnani kowé. Wahyu 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.
Saben krisis agama tansah ngasilaké rong golongan para panyembah, kaya dene ing Kacewa Agung. Jubah Protestantisme nembe waé dicopot saka Sardis, nalika wong-wong mau bali marang Roma lan kanthi resmi dadi putrané wadon Roma. Sawisé iku jubah mau dicekel déning Adventisme Millerit, nanging ora suwé sawisé kuwi sawijining ujian bakal ngasilaké rong golongan kang ngakoni dadi pepanthan cilik. Pepanthan kang sejati lan pepanthan palsu. Bates makili pepanthan cilik kang ngetutaké Kristus mlebu ing Papan Mahasuci. Pergumulane yaiku karo wong-wong Laodikia kang ngakoni dadi pepanthan cilik. Minangka wong Filadelfia, pergumulané Bates yaiku karo sinagoga Iblis, sawijining golongan kang ngakoni dadi umaté Allah, nanging padha goroh lan dudu wong Yahudi.
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.
Nalika pasemon punika kasembadan kaping pungkasan ing pungkasaning Adventisme, bakal ana umat prajanjian pilihan kang kapandeng liwati ing wekdal pungkasan taun 1989, kados dene para pemimpin Yahudi kapandeng liwati ing wekdal miyosipun Sang Kristus, ingkang nggambaraken wekdal pungkasan ing sajarah kenabian punika. Nalika sajarahipun Sang Kristus nggayuh mlebet kanthi kamenangan menyang Yerusalem, sajarah Panguwuh Tengah Wengi ing jaman Millerit dipaèstokake. Ilham bola-bali nyalarasaken tetenger salib kaliyan Kuciwa Ageng taun 1844. Yudas nggambaraken para Laodikia ing sajarahipun Sang Kristus, lan para rasul punika para Filadelfia. Sajroning tigang taun satengah sasampunipun salib, para Filadelfia, ingkang dipunlambangaken déning Bates, ngupados nimbali para Laodikia medal saking gréja rubuh ingkang dipunlambangaken déning murid Yudas Iskariot.
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.
Ing taun 1989 umat prajanjian pilihan sing biyèn nampik pepadhang sing wis kabukak segelé lan banjur dililani. Nalika kuciwa kang kapisan ing 18 Juli 2020 dumugi, proses pengujian wiwit ana ing antarané wong-wong sing sadurungé katon kaya saka gerakan sing padha. Nanging golongan sing siji iku Laodikia, lan golongan sijiné maneh Filadelfia. Kaya déné Yudas gawé prajanjian kaping telu karo Sanhedrin kanggo ngulungaké Sang Kristus sadurungé salib, mangkono uga wong-wong Laodikia ing sajarah sawisé 11 September 2001 bakal wus gagal ngliwati telung kalodhangan kanggo mratobat. Ing angger-angger Minggu sing bakal enggal rawuh, bakal kawedhar kanthi mesthi, kaya Yudas sing nggantung ana ing wit, manawa wong-wong Laodikia iku kapisah saka wong-wong Filadelfia. Iki kelakon nalika panèn, yaiku nalika alang-alang dipisahaké saka gandum. Kita lagi nyedhaki panèn iku kanthi cepet.
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.
Kasunyatan-kasunyatan punika namung dipunmangertosi nalika lan menawi kita purun mangertos bilih satunggal-tunggaling metodologi alkitabiah ingkang saged mbukak saha netepaken “bebener” punika inggih “historisisme.” Metodologi ingkang leres punika sanes preterisme, futurisme, dispensasionalisme, woke-isme, kaprigelan gramatikal utawi historis, utawi variasi punapa kemawon saking kathah pepalson satanis. Wonten satunggaling ukara ingkang sampun umum dipunmangertosi, ingkang dipunatributaken dhateng satunggaling filsuf abad kaping pitulas ingkang asmanipun Jean-Jacques Rousseau, ingkang sampun dipunwedharaken malih kanthi kathah cara, nanging inti saking pamanggih punika inggih, “Kasalahan gadhah kathah oyot, nanging bebener namung gadhah satunggal.” “Bebener” punika Alfa lan Omega, ingkang kados oyot ingkang medal saking lemah garing.
“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.
“Mangkono uga karo Kitab Suci, gudhanging banda kasugihan sih-rahmat Panjenengané. Kaluhuraning kayektèn-kayektèné, kang dhuwuré kaya langit lan nglimputi kalanggengan, ora bisa dipahami. Kanggo sapérangan gedhé umat manungsa, Kristus piyambak iku ‘kaya oyod saka ing lemah garing,’ lan wong-wong mau ora weruh ana ing Panjenengané ‘kaéndahan apa-apa sing ndadèkaké’ wong-wong mau ‘karsa marang Panjenengané.’ Yesaya 53:2. Nalika Gusti Yésus ana ing antarané manungsa, minangka pawahyuning Allah ana ing kamanungsan, para ahli Torèt lan wong-wong Farisi matur marang Panjenengané, ‘Kowé iku wong Samaria lan kesurupan dhemit.’ Yokanan 8:48. Malah para sakabaté piyambak iya nganti kabutakaké déning pamrihé atiné, mula padha alon kanggo mangertèni Panjenengané kang wis rawuh kanggo nduduhaké marang wong-wong mau katresnané Sang Rama. Mulané Gusti Yésus lumampah ing kasunyatan ana ing satengahing manungsa. Panjenengané mung dimangertèni kanthi sampurna ana ing swarga.” Thoughts from the Mount of Blessing, 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.
Kasunyatan-kasunyatan sing sapunika kita aturake kudu dipunmangertosi ing konteks bilih tuwuhipun bebener punika saya majeng kanthi progresif sajroning sajarah, lan ingkang langkung wigatos, pangertosan kita tumrap bebener kedah dipunpasang ing konteks Alfa lan Omega, yaiku konteks nalika Gusti Yesus ngidentifikasi wekasaning satunggal prekawis kanthi wiwitaning prekawis punika.
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.
Pasamuwan kaping papat yaiku Tiatira, lan iki nglambangaké mangsa nalika kapausan mrentah minangka karajan kaping lima ing ramalan Kitab Suci, yaiku mangsa nalika pasamuwan ing ara-ara samun ana ing panangkaran. Panangkarané Israèl rohani déning Babil rohani sajroning sèwu rong atus suwidak taun wis dilambangaké déning panangkarané Israèl harfiah ing Babil harfiah sajroning pitung puluh taun.
“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.
“Saiki pasamuwané Allah bébas nerusaké nganti rampung rancangan ilahi kanggo karahayoning bangsa manungsa kang kasasar. Sajroning pirang-pirang abad, umaté Allah nandhang pepetenging kamardikané. Pamedhar Injil sajroning kasucèné dilarang, lan paukuman kang paling abot ditibakaké marang wong-wong kang wani ora manut marang parentah-parentahing manungsa. Minangka akibaté, kebon anggur moral kagungané Gusti kang agung meh kabèh tanpa sing nggarap. Wong akèh kasirnan saka pepadhanging Sabdané Allah. Petenging kasalahan lan takhayul ngancam arep ngilangi kawruh ngenani agama kang sejati. Pasamuwané Allah ing bumi temenan ana ing panangkaran sajroning mangsa dawa kebak panganiaya kang tanpa kendhat iki, kaya déné bani Israèl kang ditawan ing Babul sajroning mangsa pambuwangan.” 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.
Pitung puluh taun panangkaran ing Babil kaambarake déning gréja Thyatira. Gréja Thyatira iku minangka akibat kang kadadèkaké déning sawijining sabab, kang kaambarake déning Pergamos. Pergamos dilambangaké déning Kaisar Konstantinus kang nyawijèkaké brahala lan agama Kristen. Lambang saka pambrahalané iku yaiku pangibadah marang srengéngé. Alesan Alkitabiah sebab Israèl kuna digawa menyang panangkaran sajrone pitung puluh taun Thyatira yaiku amarga para rajané padha mbangun sesambungan lan pakumpulan karo bangsa-bangsa penyembah brahala ing saubengé, minangka pambangkangan langsung marang Sabdaning Allah. Allah bola-bali ngélingaké Israèl supaya aja campur baur karo bangsa-bangsa kafir ing saubengé. Sepuluh Préntah, yaiku prakara kang banget sing dipasrahaké marang Israèl kuna supaya dadi panyimpené, kanthi cetha nglarang panyembahan brahala. Nalika Pangéran ngliwati Musa ana ing guwa Horeb lan ngandharaké wataké, Panjenengané kaping pindho nglebokaké pepéling kang banget sing lagi kita tuju mau.
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.
Panjenengané banjur ngandika, “Lah, Ingsun damel prajanjian: ana ing ngarepé sakèhé umatmu Ingsun bakal nindakaké kaélokan-kaélokan, kang durung tau katindakaké ana ing saindenging bumi, utawa ana ing bangsa endi waé; lan sakèhé bangsa ing antarané kowé manggon bakal weruh pakaryané Pangéran; awit prakara kang bakal Ingsun tindakaké marang kowé iku prakara kang nggegirisi. Tansah nggatèkna apa kang Ingsun parentahaké marang kowé ing dina iki: lah, Ingsun ngusir saka ing ngarepmu wong Amori, lan wong Kanaan, lan wong Het, lan wong Feris, lan wong Hewi, lan wong Yebus. Ngati-atia awakmu, aja nganti kowé damel prajanjian karo para pedununging tanah kang bakal kokparani, supaya aja dadi kala-jiret ana ing tengahmu: Nanging kowé kudu ngrusak mesbèh-mesbèhé, ngremuk reca-recane, lan negori wit-witan keramaté: Awit kowé aja nyembah allah liyané; amarga Pangéran, kang asmané Cemburu, iku Allah kang cemburu: Supaya aja nganti kowé damel prajanjian karo para pedununging tanah iku, lan wong-wong mau padha laku jina miturut allah-allahé, lan nyaosaké kurban marang allah-allahé, banjur ana wong ngundang kowé, lan kowé mangan saka kurbané; Lan kowé njupuk para putriné kanggo anak-anakmu lan para putriné padha laku jina miturut allah-allahé, sarta njalari anak-anakmu padha laku jina miturut allah-allahé.” Pangentasan 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.
Kaping pindho Gusti Allah maringi pepènget marang Israèl kuna ing pérangan iki waé, lan isih ana akèh paseksen Kitab Suci liyané bab dhawuh marang Israèl kuna supaya padha aja gawe prejanjèn apa waé karo bangsa-bangsa nyembah brahala ing sakubengé. Pamblènjangan-pamblènjangan mau diwiwiti nalika Israèl kuna nampik Gusti Allah lan teokrasi-Nya. Nalika wong-wong mau kepéngin ratu, Gusti Allah nglilani wong-wong mau nduwèni ratu, lan wiwit wektu iku mayoritas saka kabèh para ratu, lan mesthi waé saben ratu saka sepuluh taler sisih lor, padha nglirwakaké dhawuh iku mau. Asas sing nuntut yèn Israèl kudu kapisah lan dadi umat kang mligi saka bangsa-bangsa nyembah brahala ing sakubengé ditampik lan katuduhaké lumantar pamblènjangan kang mengko bakal dadi pralambang ing diri Konstantinus. Pergamos lan Konstantinus nggambaraké pambrontakan para ratu Israèl sing nglebokaké panyembahan brahala menyang pasamuwané Gusti Allah. Murtad sing diwiwiti déning ratu Saul dadi pralambang tumrap murtadé pasamuwan Kristen kang nuntun menyang panangkaran ing Babil rohani. Sajarah suci sing diwiwiti saka ratu Saul tumuju tekan panangkaran ing Babil dipralambangaké déning pasamuwan Pergamos. Panangkaran pitung puluh taun sing banjur ndhèrèk iku yaiku pasamuwan Tiatira.
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.
Éfesus nglambangaké pasamuwan kang maju metu kanggo ngrebut Tanah Prajanjian. Éfesus nggambaraké jamané Musa lan kamardikané Israèl saka pangawulaning Mesir.
“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.
“Kitab Suci wis nglumpukaké lan ngiket dadi siji bandha-bandhané kanggo generasi pungkasan iki. Kabeh prastawa gedhé lan kedadéan-kedadéan khidmat ing sajarah Prajanjian Lawas wis tau kelakon, lan saiki lagi mbaleni awaké dhéwé, ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Sajarah kang dipratelakaké déning pambébasan saka Mesir iku kaulang manèh ing dina-dina wekasan. Mulané, iku uga kaulang manèh ing sajarah Millerit. Pramila Sister White bola-bali ngrujuk marang sajarah mau kanggo nggambaraké sajarah Millerit. Panjenengané nyalarasaké Kacewa Agung taun 1844 karo kacewané wong-wong Ibrani nalika padha ngadeg ana ing ngarepé Segara Abang, nalika wadya-balané Sang Pringon nyedhaki saka mburiné. Panjenengané uga nyalarasaké sajarah pambébasan saka Mesir karo jamané Kristus; kanthi mangkono, kacewané para murid ana ing salib iku dipréntahaké déning kacewa ana ing Segara Abang, kang uga dadi pralambang tumrap Kacewa Agung taun 1844. Kacewa ing salib iku makili wiwitan pasamuwan Efesus. Jamané Musa ing wiwitan Israèl kuna, kang dipratelakaké déning pasamuwan Efesus, uga dadi pralambang tumrap wiwitan Israèl modhèren ing jamané Kristus. Loro-loroné sajarah kasebut dipratelakaké déning pasamuwan Efesus. Kayektèn-kayektèn kang lagi kita tetelakaké ing kéné wis kerep dipratelakaké kanthi umum sajroning taun-taun kepungkur déning Future for America, mula aku mung maringi sawijining ringkesan umum.
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.
Ing sajarahé Kristus, kita manggihaké wiwitané umat prajanjian anyar kang lagi ditangèkaké nalika umat pilihan prajanjian sadurungé lagi diliwati. Sajarahé Kristus iku pungkasané Israèl kuna, lan ing sajarahing pambébasan saka Mesir ing wiwitané Israèl kuna ana umat prajanjian pilihan kang sadurungé wis kapilih nanging banjur diliwati kanggo nggentèni umat prajanjian anyar.
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.
Ing sajroning sajarah Kristus, umat pilihan kang kapungkur tekan ing pungkasaning wekasané ing taun 70 nalika karusakan Yerusalem. Ing wiwitan, ing jaman Musa, umat pilihan kang kapungkur mati ana ing ara-ara samun sajrone patang puluh taun, lan Yosua tuwin Kaleb dados para wakil saking umat pilihan ingkang énggal, ingkang katetepaké ngasta pawartos tumuju ing Tanah Prajanjian, kados para rasul ing periode pasamuwan Efesus ngasta Injil dhateng jagad.
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.
Wiwitan lan pungkasané Israèl kuna, sarta uga wiwitané Israèl modhèren, kabèh padha nandhakaké anané sawijining transisi saka umat pilihan sing kapungkur marang umat pilihan sing anyar. Adhedhasar paseksèné wong loro utawa telu, sawijining prakara ditetepaké; lan saben saka telung garis paseksi iki nandhakaké pegatané umat pilihan sadurungé, lan para seksi iki ngemban pratandhané Alpha lan Omega, Panjenengané kang mratélakaké pungkasan wiwit saka wiwitan. Bakal ana umat pilihan sing kapungkur kang diliwati nalika Allah mlebu ing prejanjian karo satus patang puluh papat èwu. Allah dudu pangripta kabingungan; Panjenengané ora naté owah, lan pangandikané ora naté gagal.
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.
Pangluwaran saka Mesir lan kamenangan-kamenangan kang katindakaké déning Allah lumantar Yosua kaawakili déning pasamuwan Éfesus, nanging Éfesus wis katetepaké bakal kelangan katresnané kang wiwitan. Nalika Yosua wis kapundhut marang papan pangarasané, banjur muncul generasi liyané, kang nandhani mangsa kang kaawakili déning Smirna. Pakaryan Yosua kang nggumunakaké, yaiku ngresiki Tanah Prajanjian, ora tau kasampurnakaké kanthi kebak, amarga bangsa mau dadi marem marang awake dhéwé lan nilar pakaryan kang dipasrahaké marang Yosua. Wong-wong mau kelangan katresnané kang wiwitan. Mangsa iku terus lumaku nganti Israèl nampik Allah lan Samuel njebadi Saul dadi raja, mangkono miwiti pasamuwan Pergamus.
“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.
“Pesen punika kaparingaken dhateng Smirna, sawijining pasamuwan ing Asia Kecil, lan mekaten ugi dhateng pasamuwan Kristen sadaya, sajroning abad kaping kalih lan kaping tiga. Punika jaman nalika kapitadosan kapir nindakaken perjuangan pungkasanipun supados tetep dados kakuwasan ingkang unggul ing jagad. Agami Kristen sampun sumebar kanthi cepet ingkang nggumunaken, ngantos kawartos ing saindenging jagad. Sawenèh nampi pitados dhateng Kristus amargi manahipun sampun dipunowahi, sanèsipun amargi kakiyataning bantahan ingkang dipunagem kanthi kuat, lan sanès-sanèsipun malih amargi saged ningali bilih prakawis kapir punika sampun saya surut, lan kabijakan ndadosaken piyambakipun mapan ing sisih ingkang kaajeng-ajeng badhé menang. Kahanan-kahanan punika nglemahaken karohanèn pasamuwan. Roh Ramalan, ingkang dados ciri khas pasamuwan rasuli, alon-alon dados sirna. Punika satunggaling peparing ingkang ndadosaken pasamuwan, ingkang dipunpasrahi peparing punika, mlebet dhateng kasatunggalan iman. Nalika sampun boten wonten nabi-nabi sejati malih, piwulang-piwulang palsu sumebar kanthi rikat; filsafatipun tiyang Yunani nuntun dhateng tafsiran Kitab Suci ingkang lepat, lan kabeneran dhirinipun piyambak saking para Farisi jaman kina, ingkang asring dipuncela déning Kristus, malih medal ing tengah-tengah pasamuwan. Dhasaripun sampun dipunbikak sajroning kalih abad sadèrèngipun pamaréntahan Konstantinus tumrap piala-piala ingkang lajeng tuwuh sampurna sajroning kalih abad sasampunipun. Sajroning mangsa punika, kamartiran dados prakawis ingkang misuwur ing akèh pérangan Kakaisaran Romawi. Sanadyan punika katingal anèh, nanging kasunyatanipun boten kirang leres. Punika minangka asil saking sesambetan ingkang wonten antawisipun tiyang-tiyang Kristen lan tiyang-tiyang kapir.”
“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.’
“Ing donya Romawi, agama saka sakehing bangsa diajeni, nanging wong-wong Kristen iku dudu sawijining bangsa, mung sawijining sekte saka ras sing diremehake. Mulané, nalika wong-wong mau tetep nglairake paukuman marang agama sakehing golongan manungsa, nalika padha nganakake pasamuwan-pasamuwan kanthi sesidheman, lan misahake awaké dhéwé kanthi tuntas saka adat lan pakulinan para sanak kadangé sing paling cedhak lan para mitrané sing paling raket, wong-wong mau dadi sasaran rasa curiga, lan kerep uga panganiaya, saka para panguwasa kapir. Kerep wong-wong mau ndhatengake panganiaya marang awaké dhéwé, nalika ing batiné para pamaréntah ora ana roh paklawan. Kanggo njlentrehake roh iki, sajarah maringi rincian bab paukuman pati tumrap Cyprian, uskup Carthage. Nalika ukumané diwacakake, ana sesambat umum saka wong akèh Kristen sing ngrungokake, kang padha ngandika, ‘Aku bakal mati bebarengan karo dhèwèké.’”
“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.
“Semangat kang kanthi kuwi akèh wong Kristen kang ngakoni pracaya nampani pati, malah tanpa perlu nuwuhaké memungsuhan saka pamaréntah, kamungkinan gedhé banget ana gandhengané karo metué, ing taun 303 M., dhawuh panganiaya déning kaisar Diocletian, lan pambiyantuné, Galerius. Dhawuh iku sipaté nyakup kabèh, lan dileksanakaké kanthi sregep luwih utawa kurang sajroning sepuluh taun.” 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.
Sanadyan Smirna iku salah siji saka loro pasamuwan sing ora nampa pameca saka Gusti, sajarah nekseni bilih wong-wong sing dipatèni minangka martir sajrone mangsa iku nggambarake sawenehing wong kang pamecahe adhedhasar dorongan manungsa, dudu dorongan ilahi. Kitab Para Hakim kabuka kanthi nandhesake patiné Yosua, lan ana satunggal ayat kang kaping pindho dipunambali ing kitab iku, kang nemtokake sajarah para hakim. Kaping pindho ayat iku dipunsawisake ana ing ayat pungkasan kitab iku. Ayat kapisan ing kitab iku nandhani pungkasané Yosua, lan ayat pungkasan ngringkes sajarahé.
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.
Sapungkuring sedané Yusak, banjur kelakon manawa bani Israèl nyuwun marang Pangéran, pangandikané, “Sapa kang bakal luwih dhisik maju kanggo kita nglawan wong Kanaan, supaya perang nglawan wong-wong mau?” … Ing dina-dina iku ora ana ratu ing Israèl, nanging saben wong nindakaké apa kang dianggep bener miturut panemuné dhéwé … Ing dina-dina iku ora ana ratu ing Israèl: saben wong nindakaké apa kang dianggep bener miturut panemuné dhéwé. Hakim-hakim 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.
Kaya ing sajarah Smyrna, “dhiri” dadi tema utama wiwit wiwitan nganti pungkasan. Amarga dheweke ora nduwèni ratu, dheweke netepake kanggo nindakaké apa waé sing dikarepaké. Ora anané tuntunan iku kang diidentifikasi déning Haskell ing sajarah Smyrna, sing dilambangaké déning ora anané Roh Nubuat sing aktif. Ing kaloro sajarah kasebut, kurangé tuntunan mbukak lawang tumrap panyandhangan kaputusan adhedhasar motivasi pribadiné wong. Ephesus nglambangaké pambébasan saka Mesir. Sajarah sing kacathet ing kitab Hakim-Hakim dilambangaké déning pasamuwan Smyrna. Wiwit ratu Saul nganti panawanan ing Babel dilambangaké déning pasamuwan Pergamos, lan panawanan ing Babel dilambangaké déning pasamuwan Thyatira.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Selaras karo fénoména kang diidentifikasi déning para pelopor, ana pambagéan papat lan telu ing pasamuwan-pasamuwan, segel-segel, lan kalasangka-kalasangka; lan patang pasamuwan kang kapisan ing sajarah Israèl kuna diwiwiti kanthi tawanan Mesir lan dipungkasi kanthi tawanan Babil, awit Sang Alpha lan Omega tansah ngenali wekasan kanthi wiwitan. Patang pasamuwan kang kapisan ing sajarah Israèl modhèren diwiwiti kanthi penaklukan wong-wong Yahudi ana ing sangisoré panguwasa Rum, lan patang pasamuwan iku dipungkasi kanthi penaklukan wong-wong Yahudi rohani déning Rum rohani sajroning sèwu rong atus suwidak taun.
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.
Sawisé Tiatira banjur ana Sardis, kang wiwit nalika wong-wong mau metu saka panangkaran Babil kang dilambangaké déning Tiatira. Sardis iku pasamuwan kang nduwèni aran yèn dhèwèké urip, nanging satemené ora urip. Pangakoné bab urip iku goroh. Sing narik kawigatèn, saka kabèh pitu pasamuwan iku, tembung Sardis iku ora nduwèni teges. Manéka teges wis dipasrahaké marang Sardis adhedhasar konteks sajarah lan ayat-ayat, nanging ora ana teges étimologis saka jeneng iku. Dhèwèké nduwèni jeneng, nanging satemené ora nduwèni.
“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.
“Nanging Pedalemané Allah kang kapindho iku ora madhani kang kapisan ing kaluhurané; lan uga ora disucekké déning pratandha-pratandha katon saka ngarsané Ilahi kang biyèn gegandhèngan karo Pedalemané Allah kang kapisan. Ora ana pamedharing kakuwatan adikodrati kang nandhani pentahbisané. Ora ana méga kamulyan katon ngebaki papan suci kang mentas kaadegaké. Ora ana geni saka swarga tumurun kanggo ngentèkaké kurban ing mesbané. Shekinah wis ora manèh manggèn ana ing antarané para kerubim ing papan kang Mahasuci; prajanjiané, tutup pangaksama, lan loh-loh paseksèn ora tinemu ana ing kono. Ora ana swara kumrungu saka swarga kanggo mratelakaké marang imam kang nyuwun pirsa karsané Yéhuwah.” The Great Controversy, 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.
Sawisé panangkaran ing Babil, wong-wong mau mbangun manèh Yerusalem lan padaleman suci. Sawisé kuwi padha nduwèni asma manèh, awit Gusti Allah wus janji bakal nyelehake asmané ana ing Yerusalem. Nanging asmané iku nggambarake wataké, lan ora anané rawuhing pribadiné negesake yèn wong-wong mau nduwèni asma kang makili urip, nanging satemené, wong-wong mau wis ora nduwèni manèh rawuh kang ngasilake urip. Saktemené, kabèh kang diduwèni mung pangaken lan pamrih-pura.
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.
Swara pungkasan ing Sardis njanjèkaké bab rawuhipun sawijining Élia sadurungé dinten Agung lan nggegirisi saking Pangéran. Kanggo Israèl jaman kuna, karusakanipun Yérusalèm punika dados dinten Agung lan nggegirisi saking Pangéran. Awit saking punika, Sister White nyebut karusakanipun Yérusalèm ing taun 70 Masehi minangka sawijining ilustrasi tumrap dinten Agung lan nggegirisi saking Pangéran, ingkang dipratandhani déning pitu pageblug pungkasan. Pasamuwan Philadelphia kawiwitan déning swaranipun Yohanes Pembaptis ingkang sesambat ana ing ara-ara samun, saéngga dados pralambang swaranipun William Miller. Swaranipun Yohanes Pembaptis lan William Miller sami martakakaké pesen Laodikia dhateng sawijining umat ingkang pitados bilih samukawis sampun sae, nalika satemenipun samukawis boten leres. Kaloronipun, Yohanes Pembaptis lan William Miller, sampun nancepaké kapak ing oyoding wit. Pesen tumrap Sardis punika bilih wonten “sawenèh nama malah ana ing Sardis kang durung najisaké sandhangané; lan wong-wong iku bakal lumaku bebarengan karo Aku nganggo putih, amarga padha pantes.” Yohanes Pembaptis lan William Miller makili tiyang-tiyang ingkang medal saking jaman ingkang dipralambangi déning Sardis lan ingkang pantes lumampah bebarengan kaliyan Kristus.
“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.
“Ewonan wong katuntun supaya nampani kayekten kang diwartakaké déning William Miller, lan para abdi Allah katangèkaké ana ing roh lan kakuwasané Élia kanggo martakaké pekabaran iku. Kaya Yohanes, kang dadi pelopor tumrapé Gusti Yésus, wong-wong kang martakaké pekabaran kang khidmat iki rumangsa kapeksa nglêbokaké kapak ana ing oyodé wit, lan nyeluk manungsa supaya ngasilaké woh-wohan kang pantes tumrap tobat. Paseksèné padha diarahaké kanggo nggugah lan kanthi kakuwatan gedhé mengaruhi pasamuwan-pasamuwan sarta nyatakaké wataké kang sajati. Lan nalika pepéling kang khidmat supaya mlayu saka bebendu kang bakal rawuh iku dikumandhangaké, akèh wong kang kagandhèng karo pasamuwan-pasamuwan nampani pekabaran panyaras; padha weruh kamurtadané, lan kanthi luh tobat kang pait sarta kasangsaran jiwa kang jero, padha andhap-asor ana ing ngarsané Allah. Lan nalika Roh Allah tumedhak ana ing dhèwèké, padha mèlu ngungelaké panguwuh iki, ‘Wediya marang Allah, lan mulyakna Panjenengané; awit wis tekan wektuné pangadilané.’” 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.
Pitu pasamuwan ing Kitab Wahyu makili sajarah para rasul wiwit jaman para rasul nganti Rawuhipun Sang Kristus kaping kalih, lan pitu pasamuwan iku ugi makili sajarah Israèl kuna wiwit nabi Musa nganti rawuhipun Sang Kristus kaping sepisan.
“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.
“Pacobané bani Israèl, lan sikapé sakdurungé rawuhé Kristus kang kapisan, nggambaraké kaanané umat Allah sajroning pengalamané sadurungé rawuhé Kristus kang kapindho.
“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.
“Jebakan-jebakané Iblis dipasang kanggo kita kanthi satemené kaya nalika iku dipasang kanggo bani Israèl pas sadurungé padha mlebu ing tanah Kanaan. Kita lagi ngulang sajarahé bangsa iku.
“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.
“Riwayaté wong-wong mau kuduné dadi pepèling kang temenan tumrap kita. Kita aja pisan-pisan ngarep-arep manawa nalika Gusti kagungan pepadhang kanggo umaté, Sétan bakal meneng waé lan ora nindakaké upaya apa-apa kanggo ngalang-alangi supaya wong-wong mau ora nampani pepadhang iku. Ayo padha waspada, supaya kita aja nampik pepadhang kang dikirim Allah, merga pepadhang iku ora teka kanthi cara kang nyenengaké kita.... Menawa ana wong-wong kang dhéwé ora weruh lan ora nampani pepadhang iku, aja nganti wong-wong mau ngalangi dalané wong liya.”
“‘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.’
“‘Aku nimbali langit lan bumi dadi paseksi tumrap kowe ing dina iki, manawa ana ing ngarepmu wus Dakpasang urip lan pati, berkah lan ipat-ipat; mulane pilihlah urip, supaya kowe lan turunmu padha urip; supaya kowe tresna marang Pangeran Yehuwah Allahmu, lan supaya kowe ngrungokake swarané, lan ngladosi Panjenengané kanthi setya; awit Panjenengané iku uripmu lan dawaing umurmu; supaya kowe manggon ana ing tanah kang wus disumpahaké déning Pangeran marang para leluhurmu, marang Abraham, marang Iskak, lan marang Yakub, bakal diparingaké marang wong-wong mau.’”
“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.
“Kidung iki dudu sajarah, nanging sunnat. Sanadyan nyaritakake pakaryan-pakaryan Allah kang nggumunake marang umat-Nya ing jaman biyèn, kidung iki uga mratandhani luwih dhisik prastawa-prastawa gedhe ing mangsa ngarep, yaiku kamenangan pungkasaning wong-wong setya nalika Kristus rawuh kaping pindho kalawan pangwasa lan kamulyan.
“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.
“Rasul Paulus kanthi cetha nyatakake bilih pengalamanipun tiyang Israel sajroning lelampahanipun sampun kacathet kagem paédahipun para tiyang ingkang gesang wonten ing jaman donya punika, inggih punika para tiyang ingkang kasandhingan dening wekasanipun donya. Kita boten nganggep bilih bebayan kita punika langkung alit tinimbang bebayanipun para Ibrani, nanging malah langkung ageng.” 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.
Pambébasan saka Mesir dipralambangaké déning pasamuwan Éfesus, lan pralambang pasamuwan Éfesus ing sajarah iku yaiku Yosua. Sawisé wong-wong sing digawa metu déning Allah saka Mesir gagal ing sapuluh pacoban sing tumurut-tumurut, Pangéran ngirid prajanjian iku saka para pambrontak lan maringaké iku marang Yosua lan Kaleb.
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.
Sira kandhanana mangkéné, Demi Ingsun kang gesang, mangkono pangandikané Pangéran, kaya kang wus sira ucapaké ana ing kuping-Ku, mangkono iya bakal Suntindakaké marang sira: Bathangira bakal rubuh ana ing ara-ara samun iki; lan kabèh wong ing antaramu kang wis kacacah, manut cacahe kabèh, wiwit umur rong puluh taun munggah, kang padha nggresula marang Aku, satemené sira ora bakal lumebu ing tanah kang wus Dakjanjèkaké kanthi supata yèn sira bakal Dakparengaké manggon ana ing kono, kajaba Kaleb bin Yefuneh lan Yosua bin Nun. Wilangan 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.”
Suster White netepaké yèn Yosua lan Kaleb makili wong-wong “kang pungkasaning jagad wis tumeka marang wong-wong mau,” kang “ngawontenaké prajanjian karo Allah lumantar kurban.”
“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.
“Kanggo pepéling kita, kang tumrap kita wis tekan pungkasaning jagad, sajarah iki dicathet. Sapira kerepé umat Allah ing jaman saiki nglakoni maneh pengalamané para putrané Israèl! Sapira kerepé wong-wong mau sambat lan nggrundel! Sapira kerepé wong-wong mau mundur nalika Pangéran dhawuh supaya padha maju! Pakaryané Allah nandhang sangsara merga kurangé wong-wong kaya Kalèb lan Yosua, wong-wong kang setya lan nduwèni pitados kang ora gonjang-ganjing. Allah nimbali wong-wong kang bakal masrahaké awaké marang Panjenengané supaya kapenuhan déning Rohé. Pakaryané Kristus lan kamanungsan mbutuhaké wong-wong kang kasucèkaké, kang gelem ngorbanaké awaké dhéwé, wong-wong kang bakal maju menyang njaban kémah, ngasta cacad. Ayo padha dadi wong-wong kang kuwat lan gagah prakosa, pantes tumrap pakaryan-pakaryan kang luhur, lan supaya padha damel prejanjian karo Allah lumantar kurban.” Review and Herald, 20 Mèi 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.
Prajanjèn kang dianyari maneh, kaya dene katuduhaké déning prajanjèn kang dianyari maneh karo Yosua lan Kaleb, iku prajanjèn karo wong satus patang puluh papat ewu lan kumpulan gedhé. Prajanjèn iku dianyari maneh sawisé umat pilihan prajanjèn kang wiwitan pegatan karo Allah lan katetepaké supaya mati ana ing ara-ara samun. Prajanjèn karo wong satus patang puluh papat ewu kaleksanan ana ing sajarah kang padha banget nalika sawijining umat pilihan kang biyèn ditampik.
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.
Éfesus ateges pinuji, lan pakaryan kang kasampurnakaké déning Yosua sarta pasamuwan wiwitan iku “pinuji.” Nalika Yosua nuntun umaté Allah mlebet ing Tanah Prajanjian, piyambakipun maju kanthi nelukaké. Meterai kapisan mlaku sajajar karo pasamuwan Éfesus, lan dipralambangaké déning jaran putih kang maju kanthi nelukaké. Prakara iki bener tumrap Yosua lan tumrap pasamuwan rasuli. Meterai kapisan mlaku sajajar karo pasamuwan Éfesus ana ing Israèl kuna lan Israèl modhèren.
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.
Smirna asalé saka tembung “mur” yaiku lenga sing digunakaké kanggo mbalsem wong mati. Meterai kapindho dilambangaké déning jaran abang sing diparingi “pedhang gedhé” lan “kuwaos” kanggo njupuk “tentrem saka bumi,” kang tegesé yèn manungsa ing sajarah iku bakal “padha patèn-pinaten.” Meterai kapindho lumaku sejajar karo pasamuwan Smirna lan nggambaraké wewenang sing diparingaké marang para mungsuhing Allah, saéngga wong-wong mau diidini ngalahaké lan matèni umating Allah. Iki kawujud ing wektu sawisé pasamuwan rasuli lan uga ing sajarah para Hakim. Ing kaloro sajarah iku Allah ngidini kakuwatan-kakuwatan saka njabané umating Allah kanggo nglairaké perang lan pati marang umaté. Ing pasamuwan rasuli, perang iku didorong déning panampikan marang agama Kristus, kang ing jaman Éfesus sadurungé wis ora bisa dikalahaké nalika nggawa Injil menyang donya. Déné pendorong para mungsuhing umating Allah ing jaman para Hakim adhedhasar jaman Éfesus sadurungé, nalika Allah nduduhaké panguwaosé marang Mesir lan bangsa-bangsa salajengipun sing ditaklukaké lumantar Yosua. Meterai kapindho lumaku sejajar karo pasamuwan Smirna ing Israèl kuna lan Israèl modhèren.
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 ateges “bèntèng kang kakuwatan,” mula nglambangaké kratoné sawijining ratu. Materai katelu lumaku sajajar karo Pergamos lan nglambangaké sajarah nalika paukuman manungsa ditindakaké déning para ratu ing bumi minangka panentangan marang paukumaning Allah. Mulané, ukuran, utawa paukuman kang dilambangaké déning “loro” timbangan sing nimbang “gandum,” “jelai,” “lenga” lan “anggur;” iku nandhani wewenang kratoning manungsa, kang tansah cacad manawa dibandhingaké karo paukumaning Allah. Elinga, ukuran kang jujur utawa timbangan kang jujur ora mbutuhaké rong timbangan. Rong timbangan nggambaraké paukuman kang ora padha.
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.
“Jelai” punika pralambang kurban “woh kawitan” ing riyaya Paskah, dene “gandum” punika pralambang kurban “roti ayun kalih” ing riyaya Pentakosta. “Lenga” punika pralambang Roh Suci lan “anggur” punika pralambang piwulang. Pergamos ing jaman Israèl kuna punika mangsa para ratu Israèl ingkang lumampah kanthi rembagan lan campur-tangan, ingkang ndhatengaken paukuman dhateng tata pangibadahipun Allah ingkang dipralambangaken déning mangsa saking Paskah ngantos Pentakosta. Kasunyatan-kasunyatan ing Sabdanipun Allah dipralambangaken déning “anggur” lan “lenga.” Ing Israèl kuna saha Israèl modern, greja Pergamos punika mangsa nalika Iblis ngupados nglestantunaken punapa ingkang boten saged dipunlampahi lumantar tumumpahing getih ing sajarah ingkang dipralambangaken déning Smyrna. Ing Pergamos, Iblis ngupados numpes umatipun Allah lan kayektenipun Allah lumantar rembagan, sanès lumantar tumumpahing getih kados ingkang dipralambangaken ing Smyrna. Rembaganipun para ratu Israèl kuna punika dados pralambang rembaganipun Konstantinus ing Israèl modern.
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.
Tiatira tegesé “kurbaning sesal” lan ngandharaké roh martir sing diparingaké déning Allah marang umat-Nya sing dipatèni marga saka asmane. Kurbaning sesal iku nggambaraké kasetyan lan kasumadéan kanggo ngabdi marang Kristus ing kahanan kang abot banget, kaya kang kagambaraké ana ing Daniel, Sadrakh, Mesakh lan Abednego sajroning panangkaran pitung puluh taun; lan iku uga nggambaraké kurbané wong Waldensian, wong Huguenot lan liyané sing disiksa, dikunjara, difitnah lan dipatèni déning panguwasa kapausan sajroning sajarah rolas atus sawidak taun. Meterai kaping papat lumaku sajajar karo pasamuwan Tiatira lan nggambaraké panganiaya déning Babil kuna marang Israèl kuna lan panganiaya déning Babil modhèren marang Israèl modhèren. Sajarah saka kaloro panangkaran iku dhisik mbutuhaké ana panyimpangan saka kayektèn, kang ditindakake déning para raja Israèl lan déning Kaisar Konstantinus. Kaloroné padha nyawisaké dalan tumuju sawijining mangsa kang digambaraké déning Tiatira.
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 ora nduwèni teges sing salaras karo anggone ngakoni sawijining asmane, nanging pangakon mau iku goroh. Anane Shekinah ora tau kawedhar ing padaleman suci kapindho. Anane Kristus ora tau kawedhar ing sajarah Sardis. Reformasi saka Jaman Peteng, ing hakekate, minangka rerentengan saka siji langkah maju lan loro langkah mundur. Pakaryan sing miturut sajarah Sardis kudune kaleksanan ana ing Reformasi Protestan, ora tau dipurnakaké.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Filadelfia ateges katresnan sadulur, lan mokal wong bisa nresnani saduluré yèn dhèwèké ora luwih dhisik nresnani Gusti Allah.
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.
Manawa ana wong kandha, Aku tresna marang Allah, nanging sengit marang saduluré, wong iku goroh; awit sing ora nresnani saduluré kang wus didelok, kepriyé bisa nresnani Allah kang durung tau didelok? Lan dhawuh iki kita tampa saka Panjenengané, yaiku manawa sing nresnani Allah iku uga nresnani saduluré. 1 Yokanan 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Filadelfia nggambarake pasamuwan kang tresna marang Gusti Allah, lan marga saka iku ora ana paukuman utawa pameca kang ditujokake marang Filadelfia.
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.
Lan marang malaékat pasamuwan ing Filadelfia tulisen mangkéné: Iki pangandikané Panjenengané kang suci, kang satya, kang nyekel kunciné Dawud, kang mbukak lan ora ana wong kang bisa nutup, lan nutup lan ora ana wong kang bisa mbukak. Aku pirsa pakaryanmu; lah, Aku wus masang ana ing ngarepmu lawang kang kabukak, lan ora ana wong kang bisa nutup iku; awit kowé nduwèni kakuwatan sethithik, lan wus netepi pangandikan-Ku, sarta ora nyélaki asma-Ku. Lah, wong-wong saka pasamuwané Iblis, kang padha ngaku yèn dhèwèké wong Yahudi, nanging dudu, malah goroh; lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepé sikilmu, sarta supaya padha ngerti yèn Aku wis nresnani kowé. Amarga kowé wus netepi pangandikaning kasabaran-Ku, Aku uga bakal njaga kowé saka mangsa panggodha, kang bakal tumiba marang saklumahing jagad, kanggo nyoba wong-wong kang manggon ing bumi. Lah, Aku enggal rawuh; cegangen kanthi teguh apa kang ana ing kowé, supaya ora ana wong kang ngrebut makuthamu. Sapa kang menang, bakal Dakdadèkaké tugu ana ing Pedalemané Allah-Ku, lan dhèwèké ora bakal metu manèh saka ing kono; lan Aku bakal nulis ana ing dhèwèké asmané Allah-Ku, lan asmané kutha Allah-Ku, yaiku Yerusalem Anyar, kang tumurun saka swarga, saka Allah-Ku; lan Aku uga bakal nulis ana ing dhèwèké asma-Ku kang anyar. Wahyu 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.
Filadelfia diparingi “kunci Daud,” lan ing sajarah Filadelfia Israel kuna, wong-wong mau diparingi Putraning Daud, kang nggambarake, ing antarane prakara-prakara liyane, asas kenabian Alfa lan Omega, kang wiwitan lan kang pungkasan. Kunci iku nggambarake metodologi “historisisme.” Ing jaman kang diwakili déning pasamuwan Filadelfia ing pungkasaning Israel kuna, Panganggit piyambak saka ramalan Alkitab iku dadi kunci mau. Ing jaman kang diwakili déning pasamuwan Filadelfia ing sajarah Millerit, William Miller diparingi kunci iku. Ing loro sajarah mau Kristus sesambungan karo wong-wong Yahudi kang ngira yèn awake dhewe iku anak-anak Abraham, nanging satemené dudu. Miller sesambungan karo wong-wong Protestan kang ngira yèn awake dhewe iku wong Yahudi kasukman, nanging dudu.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Sing kuping, muga ngrungokna apa kang dingandikakaké déning Sang Roh marang pasamuwan-pasamuwan. Wahyu 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.
Laodikia ateges sawijining bangsa kang diadili, lan wong-wong Laodikia, yaiku wong-wong Yahudi ing jaman Kristus, pungkasane diadili ing taun 70 M nalika karusakan Yerusalem. Pengadilan pungkasan tumrap Protestanisme murtad kalaksanane ana ing krisis undhang-undhang Minggu, nanging wong-wong mau wus nemoni pengadilané nalika padha nampik pekabaran malaékat kapisan ing mangsa semi taun 1844, lan sawisé iku kanthi ilahi diprasatakaké dadi para putri Babil. Wong-wong Protestan kang wis tiba mau dados pralambang Adventisme Laodikia ing dina-dina pungkasaning pengadilan panyelidikan.
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.”
Saiki kita ing satemené wis nliti sawatara cara kang manéka warna, ing ngendi pitu pasamuwan ing Kitab Wahyu bisa dimangertèni kanthi bener minangka pralambang-pralambang kenabian lan sawisé iku ditrapaké sacara kenabian. Nanging, kabèh iku kudu dimangertèni lan ditrapaké ana ing sajroning konteks paugeran-paugeran kenabian “kang wis kaparingaké marang kita déning wewenang kang paling luhur.”
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.
Pesen marang pitu pasamuwan iku yaiku pesen-pesen kang kaparingake marang pitu pasamuwan kang ana nalika Yohanes nyathet pesen-pesen mau. Pesen-pesen marang pitu pasamuwan mau maringi piwulang lan pepeling tumrap sakehing pasamuwan sajrone sajarah. Pesen-pesen marang pitu pasamuwan mau maringi piwulang lan pepeling tumrap wong-wong Kristen siji-sijine sajrone sajarah. Pitu pasamuwan mau nglambangake sajarah agama Kristen wiwit saka jaman para rasul nganti tekan pungkasaning jagad. Pitu pasamuwan mau nglambangake sajarah Israèl kuna wiwit saka jamané Musa nganti karusakané Yerusalem ing taun 70 M. Pitu pasamuwan mau bisa dimangertèni lan ditrapake kanthi ngenali prabédan antarané patang pasamuwan kang kapisan lan telung pasamuwan kang pungkasan.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Saka enem manéka werna penerapan kenabian sing kita identifikasi, penerapan-penerapan sing padha uga kaawakaké ing pitu méterai.
We will address these truths in the next article.
Kita bakal ngrembug bebener-bebener iki ana ing artikel sabanjuré.