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.
Eli jinta nke nashye ko Stephen Haskell mbelaa ti nda mu tya, nataa mbu kwena kyo ku utolyi wa maadili ayo aleeta mwangaza juu ya kweli hii, ne kwamba katika historia ya mwisho wa Israeli wa kale, kwa wakati uo huo waona pia mwanzo wa Israeli wa kisasa ukiingiliana na kipindi hicho hicho cha kihistoria. Wakati Kristo alikuwa akilithibitisha agano pamoja na wengi kwa juma moja (siku elfu mbili mia tano na ishirini), Israeli wa kale alikuwa akiishi uzoefu wa Laodikia, akiwa karibu kutapikwa kutoka kinywani mwa Bwana. Wakati uo huo Israeli wa kisasa alikuwa akiishi uzoefu wa Efeso. Laodikia ya Israeli wa kale ilikuwa ikitawanywa, na Efeso ya Israeli wa kisasa ilikuwa ikikusanywa katika historia iyo hiyo kabisa.
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.
ئەگەر لەخۆتدا دەڵێیت «بەڵێ»، من ئاگادارم کە ئەو هەفتەیەی مەسیح پەیمانەکەی پشتڕاست کرد لە تەواوبوونی دانیال بەشی نۆ، کە بە دەستپێکی لە لەئاوەهەڵکێشانەکەی خۆی دەستی پێکرد و بە سنگسارکردنی ستێفەن کۆتایی هات، بە پێوانەی ڕاستەقینە دوو هەزار و پێنج سەد و بیست ڕۆژ نەبوو؛ بەڵام بە شێوەی پێغەمبەرانە بە دڵنیایی تەواو هەر وا بوو، چونکە لە پێغەمبەرانەدا یەک ساڵ یەکسانە بە سێ سەد و شەست ڕۆژ. سێ سەد و شەست ڕۆژ لە حەوتدا لێکدانەوە دەبێتە دوو هەزار و پێنج سەد و بیست ڕۆژ، و «ناوەڕاستی تەواو»ی ئەو هەفتەیەی پێغەمبەرانە خاچەکەیە. بە شێوەی پێغەمبەرانە، مەسیح خاچەکەی خستووەتە ناوەڕاستی تەواوی ئەو ماوەی پێغەمبەرانەی دوو هەزار و پێنج سەد و بیست ڕۆژ، وەها نیشانی دا کە «حەوت جار»ی لاویان ٢٦ لەلایەن خاچی مەسیحەوە دامەزراو و پشتگیریکراوە. ڕێکەوتێک نییە کە کاتێک خوشک وایەت وانە دەدات، وەک ئەوەی دەیکات، کە هەردوو خشتە پیرۆزەکانی حەبەقوق؛ نەخشەی 1843 و نەخشەی 1850، پێشبینیی دوو هەزار و پێنج سەد و بیست ساڵ لە ناوەڕاستی تەواوی نەخشەکەدا هەیە، و هەردوو نەخشەکەش خاچەکەیان لە «ناوەڕاستی تەواو»ی ئەو وێنەیەدا هەیە.
“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.
“Bibilia ina kanuni zote ambazo wanadamu wanahitaji kuzifahamu ili wawe wameandaliwa ama kwa ajili ya maisha haya au kwa ajili ya uzima ujao. Nazo kanuni hizi zaweza kufahamika na wote. Hakuna mtu mwenye roho ya kuthamini mafundisho yake awezaye kusoma hata kifungu kimoja tu cha Biblia bila kupata humo wazo fulani la msaada. Lakini mafundisho ya Biblia yaliyo ya thamani kuu hayapatikani kwa kujifunza mara chache-chache au kusikokatana. Mfumo wake mkuu wa kweli haujawekwa kwa namna ya kuweza kutambuliwa na msomaji wa haraka au mzembe. Hazina zake nyingi zimejificha chini sana ya uso wa maandishi, nazo zaweza kupatikana kwa utafiti wa bidii na jitihada endelevu tu. Kweli zinazounda ule ukamilifu mkuu zapasa kutafutwa na kukusanywa, ‘huku kidogo, na huko kidogo.’ Isaya 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.
“Naglela kulya ne kukung’aanyiwa pamo, vakevasangwa va lingeni kyenye na kyenye kwa ukamilifu. Kila Injili i nyongeza kwa zile nyingine, kila unabii i fafanuzi ya mwingine, kila kweli i ukuzi wa kweli nyingine. Mifano ya mfumo wa Kiyahudi yafanywa wazi kwa njia ya injili. Kila kanuni katika Neno la Mungu ina nafasi yake, kila tukio lina uzito wake. Na muundo huo mkamilifu, katika kusudi na katika utekelezaji, washuhudia juu ya Mtunzi wake. Muundo wa namna hiyo hakuna akili yo yote ila ile ya Aliye wa Milele ingeweza kuubuni wala kuuunda.” 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.
Eri hamwe n’ihame ry’uko buri rimwe mu matorero arindwi risubirwamo mu mateka y’Abamillerite no mu mateka yacu na ryo, hari irindi hame ry’ingenzi Adventisimu ya mbere yaremeye. Iryo hame rigaragaza ko imirongo y’ubuhanuzi “y’imbere n’iy’inyuma” y’amateka amwe ikoreshwa na Mwuka Wera kugira ngo atange ukuri. Miller yabimenye kandi arabwigisha mu buryo butaziguye. Yigishije neza ko ibimenyetso birindwi byo mu Ibyahishuwe bigereranya amateka abangikanye n’ay’amatorero, ariko muri icyo kigereranyo kibangikanye ibimenyetso bigereranya ukuri kw’inyuma, naho amatorero akagereranya ukuri kw’imbere kw’amateka amwe nyene. Uriah Smith na we avugaho iri hame kandi agakoresha amagambo “iby’imbere” n’“iby’inyuma,” ari yo mbona ari uburyo bwiza kuruta ubundi bwo kugaragaza iyo mirongo ibiri ibangikanye.
“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.
ئەو مۆرانە لە بەشەکانی ٤، ٥، و ٦ی «ئاشکراکردن»دا بۆ ئاگاداریی ئێمە پێشکەش دەکرێن. ئەو دیمەنانەی لە ژێر ئەم مۆرانەدا پیشان دەدرێن لە «ئاشکراکردن» ٦ و ئايەتی یەکەمی «ئاشکراکردن» ٨دا دەخرێنە بەرچاو. بە ئاشکرایی ئەوانە ڕووداوگەلێک دەگرنەوە کە کلیسا پەیوەندییان پێوە هەیە لە کردنەوەی ئەم دابەشبوونەوە تاکو هاتنی مەسیح.
“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.
“Ne xôsaya heft dêr firotina hundirîna hundirîn a dêrê didin pêş, heft mohr jî bûyerên mezin ên dîroka wê ya derveyî dixin ber çavan.” 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.
Basi hatazanza sasa kulifikiria makanisa saba. Ni muhimu kutambua kwamba makanisa mawili ya kwanza, na kisha tena, kanisa la tatu na la nne, yana uhusiano wa “sababu na athari” unaodai yazingatiwe pamoja. Smirna ndilo kanisa linalowawakilisha wale wanaoteswa na Rumi, na Efeso ndilo kanisa lililoichukua Injili kuupeleka ulimwengu wote.
“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.
“Antioquia munatadiscipulo kahatishka runakuna puntata ‘Cristianokuna’ shutiwan rimashka karkakuna. Chay shutita paykunaman kushkakuna, imaraykuchus Cristo paykunapa yachachishkapi, willachishkapi, shinallatak paykunapa rimaykunapipash ashwan hatun tema karkami. Mana samashpa paykuna paypa kay allpapi ministeriopa punllakunapi pasashka imakunata kutin-kutin yuyarishpa willak karkakuna, maypimi paypa discipulokuna paypa sapalla kashkawan bendecishka karkakuna. Mana saykushpa paykuna paypa yachachikunamanta, shinallatak hampina milagrokunamantapash yuyarishpa rimak karkakuna. Chukchurishka shimihuan, wakashka ñawihuanmi paykuna rimak karkakuna paypa huertapi llakimanta, payta rantishkamanta, juzgashka kashkamanta, wañuchishka kashkamantapash, shinallatak paypa awantayta yuyarishpa, ñukanchikman chiknikkunapa makimanta shamushka p’iñayta, piñachiyta, nanaykunatapash ima llullay illak llakina shunku, ima humilde kaywan awantashkamanta; shinallatak Diosman rikchakuq llakiywan payta katikchikkunamanta Diosta mañashkamantapash. Paypa kawsarimuy, hanaq pachaman wichariy, shinallatak urmak runapa rayku hanaq pachapi Mediador hina rurashka llamkana, kaykunami paykuna kushikushpa unayta yuyarishpa rimana asuntokuna karkakuna. Allitami gentilkunaka paykunata ‘Cristianokuna’ ninkakuna, imaraykuchus paykuna Cristotami predicarkakuna, shinallatak paywanmi Diosman mañaykunata aparik karkakuna.”
“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.
“Yaali Nzambe nde apesaki bango nkombo ya Baklisto. Oyo ezali nkombo ya bokonzi, oyo epesamaka na bato nyonso oyo bamikangisaka na Klisto. Ezalaki mpo na nkombo oyo nde Yakobo akomaki na nsima ete: ‘Bato ya bomengo banyokolaka bino te, mpe babendaka bino liboso ya bakiti ya kosambisa? Mpe bafingaka te nkombo wana ya motuya, oyo na yango bobengami?’ Yakobo 2:6, 7. Mpe Petelo alobaki ete: ‘Soki moto azali konyokwama lokola Moklisto, tika ete ayoka soni te; kasi tika ete akumisa Nzambe mpo na likambo oyo.’ ‘Soki bazali kofinga bino mpo na nkombo ya Klisto, bozali na esengo; mpo Molimo ya nkembo mpe ya Nzambe afandi likolo na bino.’ 1 Petelo 4:16, 14.” Acts of the Apostles, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Epheso la kwa no kanisa wa zamani wa waumini waliyoishi “kwa utauwa katika Kristo Yesu,” nao huo ni “sababu” ambayo daima huzaa “matokeo.”
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
ئەوەندەی، هەموو ئەوانەش کە دەیانەوێت لە عیسی مەسیحدا بە خواداری بژین، چەوساندنەوەیان بەسەردا دێت. 2 تیمۆساوس 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.
Ukuvyaimana kw’ishengero ry’i Efeso kwazanye uguhamwa kugereranywa n’ishengero ry’i Simuruna. Ayo matorero yombi agereranya isano ry’intandaro n’ingaruka, kandi ingaruka isaba kubanzirizwa n’intandaro. Uguhamwa kw’ikibazo c’itegeko ry’iyinga guterwa no kwigaragaza kw’ico Mushiki White yita “ukuvyaimana kwa mbere.” Ukuvyaimana kwamaze kugereranywa mu mateka ya kahise, canke mu mateka ya mbere.
“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.
“Omwesimwesya okutenda okw’ensi yona okw’okukkiriza n’okutya Ruhanga, omu makanisa aga harimu abakuratsi ba Kristo ab’amazima. Embere y’okushaba kwa nyuma okw’emisango ya Ruhanga aha nsi, hagati y’abantu ba Mukama haribaho okuhindukira kw’obutakatifu bw’okubanza okutakahangirweho kubonwa kubuga ebiro by’entumwa. Omwoyo n’amaani ga Ruhanga birisukwa aha baana Be. Omu biro ebyo bangi baryeyawula aha makanisa ago omu rukundo rw’ensi enu eyasimbwireho rukundo ya Ruhanga n’Ekigambo Kye. Bingi, abakugu n’abantu, baryakiiriza n’okushemererwa amazima ago amahango ago Ruhanga yataireho kutangazwa omu biro ebi kugira ategurire abantu okuija kwa kabiri kwa Mukama. Omuzigu w’emyoyo naayenda kuzibira omulimo ogu; kandi embere y’obwire bw’okugumuka nk’okwo kuhika, aryagezaaho kukuginga n’okuleeta ekihimbano. Omu makanisa ago agashoboroora kuta aha bushobororwabwe obw’okubeshya, aryoreka nk’aho omugisha ogw’enjawulo ogwa Ruhanga gusukwa; haribonekaho ekiteekateeko ekirikutekatekwa kuba okushemererwa kw’ediini okw’amaani. Ebibiina bingi biryesiima ngu Ruhanga naabakorerera eby’okutangaaza, obwo omulimo guri ogw’omwoyo ogundi. Ahansi y’ekyambaro ky’ediini, Sitane aryayenda kwongyera amaani ge omu nsi y’Abakristaayo.” 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.”
“ngesho sha pakatikati ya usiku” ya “masiku ga kuumaliro” ni chiwukirano cha “uchindami wakale wa Chiuta” icho chikumanyikwa mu ndime iyi. Ni chiwukirano icho chikuchitika mu gulu la kayendeskero, kwambura kuŵa mu mpingo. Mbiri iyo Mubwezi White wakugwiliskira ntchito pakulongosora chiwukirano ichi ni mbiri ya “nyengo za ŵapositole,” iyo yikwimilira na mpingo wa Efeso. Chiwukirano icho chizamkubaba “kutambuzgika.”
“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.
“Bəngi babhidi bwikala mu ijele, bəngi babhutuka ku bhwomi bhwabho okufuma mu miji n’omu mabulogu, kandi bəngi babhya bhahinduke abashahidi ku lwa Kristo mu kwemera n’okwemerera amazima.” Selected Messages, book 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.
“Kristi yeta-zhwa zho dzv” ze nava passage ga, Ephēsus gi churchi thokpa-gi thang len thokpa thung; ama-ni, zho-gi yongthang khyap-gi mtha’ la Laodikea-pā Adventism gi lo-rgyus yang mtshon-par byed do.
“‘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.
“‘Ukumu geukatishwa nyuma, na haki husimama mbali; maana kweli imeanguka njiani, wala uadilifu hauwezi kuingia. Naam, kweli yapotea; naye ajiepushaye na uovu hujifanya mawindo.’ Isaya 59:14, 15. Hili lilitimizwa katika maisha ya Kristo duniani. Alikuwa mwaminifu kwa amri za Mungu, akiweka kando mapokeo na matakwa ya wanadamu yaliyokuwa yameinuliwa mahali pake. Kwa sababu ya hili alichukiwa na kuteswa. Historia hii inajirudia.” 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.
Uko okuimiririrwa na Efeso kuhabaho omu bwire bumwe n’okuimiririrwa kwa Laodikea. Abayahudi abajwara empaka nibo baali Abalaodikea ba Isiraeri eya ira, kandi Kristo n’abegesibwa Be bakaba bari Abaefeso ba Isiraeri eya hati. Yohaana Omubatiza niwe yatandikire ekanisa ya Efeso, kandi niwe ahagararira ekanisa omu “nnaku ez’enkomerero,” ekigambibwaho n’Abalaodikea, abeeyeta Abayahudi, kwonka tibari bo.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Yohana Mubatizaji’nin yaptığı iş ile, son günlerde halkı ilgisizlik ve uyuşukluklarından uyandırmak için İlyas’ın ruhu ve kudretiyle öne çıkanların yaptığı iş, birçok bakımdan aynıdır. Onun işi, bu çağda yapılması gereken işin bir örneğidir. Mesih, dünyayı doğrulukla yargılamak üzere ikinci kez gelecektir. Dünyaya verilecek son uyarı mesajını taşıyan Tanrı’nın habercileri, Yohana’nın O’nun ilk gelişine yolu hazırladığı gibi, Mesih’in ikinci gelişine de yolu hazırlamalıdır. Bu hazırlık işinde, ‘her vadi yükselecek, her dağ ve tepe alçalacak; eğri yerler doğrultulacak, pürüzlü yerler düzlük olacaktır’; çünkü tarih tekrar edilecektir ve bir kez daha ‘Rab’bin yüceliği açığa çıkacak, bütün insanlık onu birlikte görecektir; çünkü bunu Rab’bin ağzı söylemiştir.’” Southern Watchman, 21 Mart 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.
ئێفەسۆس «هۆکار»ە و سمیڕناش «ئەنجام»ە. پەرگامۆس و سەیاتیراش هەروەها پەیوەندییەکی هۆکار و ئەنجامیان نیشان دەدەن. پەرگامۆس کڵێسای لێکدانەوەیە کە مەسیحییەت بە تێکەڵکردنی بە بتپەرستی فاسد کرد. کڵێسای مەسیحی کەوت، کاتێک ئەو بنەمایەی پەسەند کرد کە لە توانادایە بتپەرستیی پایگانی لە ناو سنوورەکانییەوە هاوبوونێکی هەبێت. ئیمپراتۆر کۆنستانتین هێمای ئەو مێژووی لێکدانەوەیە، و ڕۆڵی پێشبینیکراوی ئەو ئەوە بوو کە پاشگەزبوونەوەی مەسیحییەتی ڕاستەقینە بەرهەم بهێنێت پێش ئەوەی پاپایەتی ئاشکرا بکرێت.
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.
Mutu nanga ukubemba nêe mu nseela yoonso: panzi olwo lunaku talulija, wabula okutandikira kuja kubewo okusenguka okw’okwamba, era omuntu w’ekibi alibikkulirwa, omwana w’okuzikirira; oyo awakanya era eyeegulumiza okusinga byonna ebiyitibwa Katonda, oba ebisinzibwa; n’okutuuka n’atuula mu yeekaalu ya Katonda nga Katonda, ng’ayolesa yekka nti ye Katonda. Temujjukira nti, bwe nnali nkyali nammwe, nabagamba ebyo bino? Era kaakano mumanyi ekimulemesa alyoke abikkulirwe mu biro bye. Kubanga ekyama eky’obujeemu kyatandika dda okukola: wabula oyo alemesa kaakano anaalemesa okutuusa lw’aliggibwa mu kkubo. Awo nno omubi oyo alibikkulirwa, Mukama gw’alimalawo n’omukka ogw’omu kamwa ke, era gw’alizikiriza n’okumasamasa okw’okujja kwe. 2 Abasesalonika 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.
Itongo lya Pergamos lyali “ntendelo,” na Thyatira lyali “efumbo.” Omuprofeti Danieli luno alusambilila kashimi ka buhonge bwa bapagani ukupeela indawo ku buhonge bwa upapa, ne kuleka ulwitiko uko kwatangilile ukutandikwa kwa upapa uko Paulo aishibe, kwalandwa muli Danieli ikumi na limo.
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.
Nave za Kittimu yatamjia kupigana naye; kwa hiyo atahuzunika, naye atarudi, na kuikasirikia agano takatifu; ndivyo atakavyotenda; naam, atarudi tena, na kufanya shauri na hao waliachao agano takatifu. Nao majeshi yatasimama upande wake, nayo yataitia unajisi patakatifu pa nguvu, nayo yataondoa ile dhabihu ya kila siku, nayo yataweka chukizo lile lifanyalo ukiwa. Danieli 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.
Eklezia ya maafikiano iliyopotoka kabla nguvu ya upapa kufunuliwa katika historia imewakilishwa na Danieli kuwa ni “wale watakaouacha” “agano takatifu.” Baada ya kuliacha agano, ndipo upapa, uliowakilishwa na Danieli kuwa “chukizo la uharibifu,” uliwekwa juu ya kiti cha enzi cha dunia. Dada White anaitambulisha mistari sita ya mwisho ya Danieli kumi na moja anaposema, “unabii wa Danieli kumi na moja umekaribia kufikia utimilifu wake kamili.” Mistari sita ya mwisho ndiyo utimilifu wa mwisho wa Danieli kumi na moja, naye anafundisha kwamba historia inayowakilishwa na mistari hiyo ya mwisho ilifanishwa kwa mfano na Danieli 11:30–36, inayotambulisha “sababu na matokeo” ya kihistoria yanayowakilishwa na Pergamo na Thiatira.
“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.
“Hatuna wakati wa kupoteza. Nyakati za taabu ziko mbele yetu. Ulimwengu umechochewa na roho ya vita. Hivi karibuni matukio ya taabu yaliyotajwa katika unabii yatatukia. Unabii wa Danieli 11 umekaribia sana kufikia utimizo wake kamili. Mengi ya historia yaliyotukia katika kutimiza unabii huu yatarudiwa tena.
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Mstari wa thelathini umetaja nguvu ambayo ‘mstari wa 30 hadi wa 36 yamenukuliwa.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Mu— amajambo nk’ayasobanuwe muri aya magambo—azabaho.” Manuscript Releases, nimero 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.
Pergamo na Tiatira wa mambu ma kisalu mpe mbuma na yango, mpi lokola mpe mambu ma kisalu mpe mbuma na yango ya Efese na Simurna, ke vutukilama diaka na “bilumbu ya nsuka.” Baprotesta ya États-Unis ya Amerika ta sala ndima ya kulenda hamwe na kusambila biteki, mutindu yina Pergamo ke monisa (kidimbu ya kuluta nene ya kusambila biteki kele kusambila mwini), mpe ntangu bo ta kubwa na lukwikilu, nzila ta yidika sambu na muntu ya disumu, sambu na kumonisama diaka na mutindu ya profesi. Na ntangu kukwisa na nyuma ya lukwikilu mpe kutula bopapa na kiti ya kimfumu ke vutukilama, Nzambi ta vanda kaka na kutombulaka dibundu yina Efese ke fwanikisa sambu na kunata nsangu ya Daniele mpe Emoniseli na nsi-ntoto ya mvimba, mpe luyalu ya mpasi yina Simurna ke monisa ta vutukilama diaka.
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:
Ndzi ta vulavula hi mavandla ya kereke ya makumu ya manharhu endzhaku ka loko hi kambisise ntiyiso wa leswaku timfungho ta mune to sungula ta Nhlavutelo i nxaxamelo wa le handle wa ntiyiso lowu fambisanaka hi ku ringana ni nxaxamelo wa le ndzeni wa ntiyiso lowu yimeriwaka hi mavandla ya kereke ya mune yo sungula. Tanihi leswi swi se swi boxiwe, Uriah Smith u swi vula hi ndlela leyi:
“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.
“ھەفت کڵێسا داخیل تاریخا کڵێسایێ پیشکێش دکەن، لێ ھەفت مُھرە ڤە دیمەنا ڕوودانە مەزنەکانێ تاریخا دەرەکی یا وی دئیننە بەرچاو.” 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.
Tulionyesha kwamba makanisa manne ya kwanza yanawakilisha mahusiano mawili ya “sababu na matokeo” yanayorudiwa katika “siku za mwisho.” Kwa msingi wa waanzilishi wa Uadventista, lakini muhimu zaidi kwa mamlaka ya Neno la Mungu, historia hizo nne za ndani za kanisa zapaswa kuwa na historia ya nje iliyo sambamba, inayowakilishwa na mihuri minne ya kwanza. Muhuri wa kwanza na wa pili unaakisi tabia zilezile za Efeso na Smirna, lakini hutumia farasi mweupe kuwakilisha kazi ya kupeleka Ukristo ulimwenguni. Huo huwakilisha kazi ya nje ya kanisa, na muhuri wa pili huwakilisha umwagaji wa damu wa Smirna kwa farasi mwekundu.
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.
Nang makit-an ko nga giablihan sa Cordero ang usa sa mga selyo, ug nadungog ko, daw sama sa dinaguok sa dalugdog, ang usa sa upat ka mananap nga nagaingon, Umari ka ug tan-awa. Ug mitan-aw ako, ug ania karon, usa ka puti nga kabayo; ug ang nagalingkod ibabaw niini may usa ka pana; ug gihatagan siya ug usa ka purongpurong: ug migula siya nga nagmadaugon, ug aron magmadaugon. Ug sa diha nga giablihan Niya ang ikaduhang selyo, nadungog ko ang ikaduhang mananap nga nagaingon, Umari ka ug tan-awa. Ug migula ang lain na usab nga kabayo nga mapula: ug gihatagan ug gahum ang nagalingkod ibabaw niini sa pagkuha sa pakigdait gikan sa yuta, aron magpinatyanay ang mga tawo: ug gihatagan siya ug usa ka dakung espada. Pinadayag 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.”
Sekaria ina vifungu vichache vinavyowatambulisha moja kwa moja wale farasi wanne wanaowakilishwa katika mihuri minne ya kwanza ya Ufunuo. Katika mojawapo ya vifungu hivyo katika sura ya kumi, Sekaria anabainisha kwamba mvua ya masika itakapomiminwa, “kundi la Yuda” ambalo ni “nyumba” ya Mungu litageuzwa kuwa “farasi wake mzuri katika vita.”
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.
Khumbeni kwa Bwana mvula wakati wa mvula ya mwisho; naye Bwana atafanya mawingu yenye umeme, na kuwapa manyunyu ya mvua, kila mtu nyasi shambani. Kwa maana sanamu zimenena ubatili, nao waaguzi wameona uongo, nao wamehubiri ndoto za uongo; wao hufariji bure; kwa hiyo wakaenda zao kama kundi la kondoo, walitaabika, kwa sababu hapakuwa na mchungaji. Hasira yangu ikawaka juu ya wachungaji, nami nikawaadhibu beberu; kwa maana Bwana wa majeshi amelijilia kundi lake, nyumba ya Yuda, naye amewafanya kuwa kama farasi wake mzuri vitani. Zekaria 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 amanyika kenshi ko isukwa rya Mwuka Wera kuri Pentekote rigereranya imvura y’itumba ya nyuma igwa ubu. Umurimo wakorewe isi kuri Pentekote ugereranywa n’itorero rya Efeso, kandi Efeso ritera akarengane kagereranywa na Simuruna, ari ko Yohana agereranya nk’“ifarashi itukura” yo mu kimenyetso cya kabiri. Ibimenyetso bibiri bya mbere bijyana bisa n’amatorero abiri ya mbere, kandi bishushanya “iminsi y’imperuka,” igihe imvura y’itumba ya nyuma iri gusukwa.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Roho ya Unabii pia huchagua mwisho wa muhuri wa tatu na mwanzo wa muhuri wa nne, hivyo akiunganisha pamoja (sababu na matokeo), na kwa kufanya hivyo anaweka historia inayowakilishwa kuwa ipo katika siku zake na katika “siku za mwisho.”
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Muoyo weneula ulakoneka na lelo uwawanyishiwa mu Kusokololwa 6:6–8. Ifyakulondolola ifya kale fyakulabwako. Ilyo lyali kale likaba kabili.” Manuscript Releases, volume 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Mu mateka bwite ya Mushiki wacu White (yanditswe mu 1898), umwuka wo kugirana ubwumvikane utegura inzira kugira ngo ubupapa bwongere kwimikwa ku ntebe y’ubutegetsi wari usanzweho kandi ukora neza; kuko ubuhakanyi bwa Giprotestanti bwatangiye no kwanga ubutumwa bw’umumarayika wa mbere mu mpeshyi yo mu 1844, bwari bwaratangiye kera (mu 1863) kwinjira no kwigarurira ihembe rya Adiventisime ya Giprotestanti.
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.”
Ukuyalana kwa Pergamo kwimelelwa njenge “sibini” sezilinganiso etywini lesithathu. Izilinganiso ezibini zokulinganisa zimelela umlinganiselo onganyanisekanga. Itywina lesithathu likhokelela etywini lesine, elimelwa “lihashe elimthubi” “lokufa,” ngaloo ndlela limela ukubulawa kwezigidi ngabefundisi bobupopu ngexesha lamaXesha oBumnyama. “Isihogo” siso esilandela ihashe elimthubi lobupopu. Imbali yetywina lesithathu neyesine iyahambelana nembali yamabandla asePergamo naseTiyatira. Ukuyalana kukaKonstantine kwakungumsebenzi oqhubekayo; ngoko ke, umoya wokuyalana wawusele usebenza kwimbali kaDade White yobuqu, kanye njengokuba wawunjalo ngexesha likaPawulos xa wayesithi “imfihlelo yokuchasa umthetho seyisebenza kakade.” Ukuwa kude, okwandulela ukubekwa kobupopu etroneni, kusoloko kuyimbali eqhubekayo, yaye “loo mbali iya kuphindwa. Oko kwakhe kwabakho kuya kubakho kwakhona.”
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.
Kandi munda mu bifuko bine numva ijwi rivuga riti: Igipimo kimwe cy’ingano ku denariyo, n’ibipimo bitatu by’ingano za sayiri ku denariyo; kandi wirinde kugira icyo wangiza ku mavuta no kuri divayi. Nuko imaze kubumbura ikimenyetso cya kane, numva ijwi ry’igifuko cya kane rivuga riti: Ngwino urebe. Nuko nditegereza, maze mbona ifarashi y’igaju; kandi izina ry’uyicayeho ryari Urupfu, kandi Ikuzimu ryamukurikiranaga. Bahabwa ubutware ku gice cya kane cy’isi, kugira ngo bicishe inkota, n’inzara, n’urupfu, n’inyamaswa zo mu isi. Ibyahishuwe 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.
Yakobo White yámona tena ishina ya kinabii katika makanisa saba na katika mihuri saba. Yeye atambua utofauti wa makusudi kati ya makanisa manne ya kwanza na makanisa matatu ya mwisho, na tena, hali iyo hiyo katika mihuri minne ya kwanza na mihuri mitatu ya mwisho.
“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.
“Twahulye kushaangulula ebikristaayo, ebimanyiso, n’ebisolo, oba ebiramu, okutuuka awo we bisobolera okugeraageranyizibwa ng’ebibikka ebiseera bye bimu. Ebimanyiso biri musanvu mu muwendo, naye ebisolo bina byokka. Era kiyinza okuba kirungi wano okwetegeereza nti mu kuggulwawo kw’akabonero akasooka, akookubiri, akokusatu n’akookuna, ekisolo ekisooka, ekyookubiri, ekyokusatu n’ekyookuna biwulirwa nga byogera nti, ‘Jjangu olabe;’ naye akabonero ak’okutaano, ak’omukaaga n’ak’omusanvu bwe buggulwawo, tewali ddoboozi ng’eryo eryewulirwa. Era n’ebikristaayo ebisembayo ebisatu n’ebimanyiso ebisembayo ebisatu tebigerageranyizibwa, ng’ebibikka ebiseera bye bimu, nga ebikristaayo ebina eby’olubereberye n’ebimanyiso ebina eby’olubereberye bwe bikola. Naye, nga bwe twalaga, ebikristaayo, ebimanyiso n’ebisolo bikkiriziganya, ng’ebibikka ebiseera bye bimu okumala emyaka kumpi 1800, okutuusa lwe tusembedde wansi okutuuka ku myaka esituse nnyo wala okuva mu makumi ataano agasukka katono ag’ebiseera bino.” James White, Review and Herald, February 12, 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
Yakobo White ntiyashyizemo ukuri yuko uwo murongo umwe uboneka no mu nzamba, nyamara burahari. Inzamba enye za mbere ni inzamba, ariko inzamba eshatu za nyuma ni ibyago bitatu. Inzamba enye za mbere zigereranya urubanza rw’Imana ku Roma y’abapagani kubera itegeko ryayo ry’icyumweru rya Konstantino mu mwaka wa 321, kandi ibyago bitatu by’inzamba bigereranya Isilamu. Ibyago bibiri bya mbere by’inzamba byari imanza ku Roma y’ubupapa kubera itegeko ry’icyumweru yashyizeho mu 538, kandi icyago cya gatatu cy’inzamba ni icy’ihungabana ry’itegeko ry’icyumweru rigiye kuza mu gihe cya vuba cyane.
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 akoresa kunzwisisa kwavapayona pamusoro pemachechi matatu okupedzisira sechiratidzo chimwe chete kutsanangura machechi matatu aipindirana nenguva imwe chete munguva yeMillerite. Kusimbisa kwose kuri mundima iyoyo kwakaiswa naBates.
“‘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.
“‘Nyika yothe, utizya Mwami; MBALI ZYOBILO zili mumo zyakalagulwa, kabili kufwa; pele ICATU cikasigala mumo.’ Lesa wamba ukuti akaletola ICIBALI ICATU ukupita mu mulilo, no kubasunta. Bakamwita, kabili akabomfwa. Akati, ‘ABA BANTU BANDI’; kabili bo bakati, ‘YAHWEH NI LESA WANDI.’ Icibali cakutendeka, SARDIS, kleleke lya mwizina fye nangu Babylon. Icibali cabubili, Laodicea, Mwadiventi wa mwizina fye. Icibali cakatatu, Philadelphia, lye kleleke lya cine fye ilya kwa Lesa pano pe sonde, pantu bo bakahindulwa ukuya mu musumba wa kwa Lesa. Ukusokolola 3:12; Abahebere 12:22–24. Mwi zina lya kwa Yesu, na mweba nakabili ukuti mubutuke ukufuma ku Bena-Laodicea, ngefyo umuntu abutuka ukufuma ku Sodomu na Gomora. Ifyebo fyabo fyabufi kabili fya bucenjeshi; kabili filetwala ku konaika kwapwililika. Imfwa! IMFWA!!* imfwa ya muyayaya!!! ili pa nkondo yabo. Ibukisheni umukashi wakwa Loti.” 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.
Mu historia ya Bamillerite, Sardisi yali ni kanisa yina yalikuwa na jina yina yalidai kwamba i hai, lakini yalikuwa imekufa.
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.
Na malaika wa kanisa lililo katika Sardi andika: Haya ndiyo asemayo yeye aliye nazo Roho saba za Mungu, na nyota saba; Nayajua matendo yako, ya kwamba una jina kwamba u hai, nawe umekufa. Ufunuo 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?
Bantu ba Mungu sikuzote huwa na jina. Jina katika historia ya Efeso hadi Pergamo lilikuwa Mkristo. Jina wakati wa utawala wa upapa lilikuwa kanisa jangwani. Jina tangu kuanzishwa kwa nyota ya asubuhi, John Wycliffe, lilikuwa Mprotestanti. Wakati wa mwisho katika mwaka wa 1798, Waprotestanti walikuwa tayari wameanza kurudi kwa ushirika wa Kirumi. Basi, kilichohitajika wakati huo kilikuwa jaribio ambalo lingedhihirisha ukweli kwamba, licha ya jina lao walilolikiri, hawakuwa tena kanisa teule. Katika majira ya kuchipua ya 1844, walifikia jaribio ambalo lingedhihirisha kwamba hawakuwa tena kanisa lililobeba jina la agano la Kristo. Kisa cha Eliya hutoa shahidi wa pili wa kina sana wa ukweli huu. Walipodhihirisha tabia yao ya kweli, ilikuwa vigumu kwa Wamilleri mwanzoni kutambua kwamba Waprotestanti walikuwa wameonyesha kwamba walikuwa wamekuwa binti za Babeli. Lakini hatimaye Wamilleri walifanya jambo hilo hasa, na wakaanza kuita roho zitoke katika makanisa hayo yaliyoanguka kwa utimilifu wa ujumbe wa malaika wa pili. Kisha kukawa na mchakato wa kupimwa ambao ungewafanya Wamilleri kudhihirisha tabia zao wenyewe. Je, walikuwa Wafiladelfia au Walaodikia?
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.
Bafiladelfia bamfuata Kristo kuingia Patakatifu pa Patakatifu, na wale Millerite waliokataa kufanya hivyo walidhihirisha tabia ya Walaodikia. Hivyo basi, tunaona mantiki ya utambulisho wa Bates wa yale makanisa matatu kuwa ni ya wakati mmoja katika historia iyo hiyo. Historia hiyo ilitimizwa ndani ya mfumo wa kinabii wa mfano wa wanawali kumi, ambao Uvuvio watujulisha kwamba umetimizwa na utatimizwa kwa uhalisi wake kamili kabisa.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umugani w’abakobwa cumi bo muri Matayo 25 na wo ushushanya ibyabaye ku bwoko bw’Abadiventisiti.” 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.
«Ma wî qet gelek caran hatî meylkirin bo mesela deh keçan, pênc ji wan jîr bûn, û pênc jî bêaqil. Ev mesel bi temamî û heta her tîpê xwe hatiye û dê were cîbicîkirin, çimkî ji bo vê demê sepandinek taybet heye, û wek peyama milyaketê sêyemîn, hatiye cîbicîkirin û dê heta dawiya demê rastiya heyî bimîne.» Review and Herald, 19ê Tebaxa 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.
Makanisa matatu ya mwisho yanawakilisha wale walio nje ya vuguvugu la Wamilleri kama Sardi, na wale walio ndani ya vuguvugu hilo wanawakilisha aidha Filadelfia au Laodikia. Makanisa hayo matatu yanatajwa katika Ufunuo sura ya tatu, na makanisa manne ya kwanza yako katika sura ya pili. Kwa hiyo, Dada White anaporejelea historia ya sura ya tatu ya Ufunuo, anayatambua yale yale makanisa ambayo Joseph Bates ameyatambua hivi punde.
“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.
“O, maelezo ya ajabu jinsi gani! Ni wengi kiasi gani walio katika hali hii ya kutisha. Nawasihi kwa dhati kila mhudumu alisome kwa bidii sura ya tatu ya Ufunuo, kwa maana ndani yake imechorwa hali ya mambo iliyopo katika siku za mwisho. Chunguzeni kwa uangalifu kila aya katika sura hii, kwa maana kupitia maneno haya Yesu anasema nanyi.” 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.
Adventizmi'nin sonunda, Millerci tarihin üç çağdaş kilisesi yeniden tekrarlanmaktadır. Joseph Bates, Millerci dönemin dinamiklerini tanımlıyor ve Sardis’i, ikinci meleğin mesajının hedef kitlesi olan Babil’in kızları olarak belirliyordu. O, 22 Ekim 1844’te Mesih’i En Kutsal Yer’e kadar izleyen küçük sürü ile kutsal yerden çıkmayı reddedenler arasındaki mücadeleye değiniyordu. Laodikyalıları almış oldukları karanlıktan çıkarmaya çalışıyordu; ve onların Laodikya körlüğünün en azından bir kısmı, William Miller’ın Laodikya hareketinde önder bir konum almış olmasından kaynaklanıyordu. Bu, Filadelfiya’ya verilen mesajda tanımlanan aynı mücadeledir.
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.
Tala, ninkabaluua bamwe mu sinagogi ya Satani, abiyita ko ari Abayahudi, nyamara si bo, ahubwo barabesha; tala, nzobatera kuza no gusenga imbere y’ibirenge vyawe, no kumenya yuko nagukunze. Ivyahishuwe 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.
Uŋwǎ mɨ̀ shìn shʉ́kyì nɛ̀, shì kùrɔ̀m bà àkàrà àbìlì nɛ̀ à fìt, m̀brɛ̀ nà à fìt nɛ̀ nɨ̀ Great Disappointment. Uŋgù Protestantism nɛ̀ à dàrà kà Sardis, nɛ̀ à mɨ̀sà kɔ̀rɔ̀ Rome, kà à kɛ̀rɛ̀m nɨ̀ kà à bɛ̀rɛ̀ nɛ̀ kɨ̀ɗà Rome. Nà uŋgù nɛ̀ Millerite Adventism à gìn, àmá kà tǎn nɛ̀ à kùrɔ̀m bà àkàrà àbìlì nɛ̀ à fìt nà à kàrà kà à nɛ̀ little flock. Kàrà mùm little flock kà little flock nɛ̀ à shwà. Bates à yì little flock nɛ̀ à pì Christ kɔ̀rɔ̀ Most Holy Place. Uŋwǎ à nɛ̀ nà Laodiceans bà à kàrà kà à nɛ̀ little flock. Kà Philadelphian, uŋwǎ Bates à nɛ̀ nà synagogue of Satan, kùrɔ̀m bà à kàrà kà à nɛ̀ bà mɨ̀ God, àmá à gyìr mɨ̀rɛ̀ kà à nɛ̀ Jews nà.
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.
Mfwano wuno apo ukakwaniskikanga paumaliro, paumaliro wa Uadiventi, pazamkuŵa ŵanthu ŵa chipangano ŵakusankhika awo ŵakajumphikika pa nyengo ya umaliro mu 1989, nga umo ulongozgi wa Ŵayuda ukajumphikikira pa kubabika kwa Khristu, uko kukwimira nyengo ya umaliro mu mbiri yira ya uchimi. Apo mbiri ya Khristu yikafika pa kunjira kwake mwakutonda mu Yerusalemu, mbiri ya Chiwukiro cha Pakatikati pa Usiku ya nyengo ya ŴaMillerite yikayimiririka mwa chiyezgero. Uvumbuzi wa Uuzimu ukuyezganiska kanandi waka chimanyikwiro cha mphinjika na Kukhumudwa Kukuru kwa 1844. Yudasi wakwimira Ŵalaodikea ŵa mu mbiri ya Khristu, ndipo ŵapositole ŵakaŵa Ŵafiladelfiya. Kwa vyaka vitatu na hafu pamanyuma pa mphinjika, Ŵafiladelfiya, awo ŵakimiririkanga na Bates, ŵakayezga kuchemerera Ŵalaodikea kufuma mu mpingo wakugwa uwo ukimiririkanga na msambiri Yudasi Isikariyoti.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Mu mwaka gwa 1989 abantu abâli bâtoranyijwe b’igihango banze umucyo wari wafunguwe, maze bararengerwa. Igihe ugucika intege kwa mbere kwo ku wa 18 Nyakanga 2020 kwageraga, igikorwa cyo kugeragezwa cyatangiye hagati y’abo mbere bari baragaragaye nk’ab’itsinda rimwe. Nyamara icyiciro kimwe ni Abalawodikiya, ikindi cyiciro na cyo ni Abafiladelifiya. Nk’uko Yuda yagiranye isezerano incuro eshatu n’Urukiko rw’Ikirenga rw’Abayahudi kugira ngo agambanire Kristo mbere y’umusaraba, ni ko n’Abalawodikiya bo mu mateka yo nyuma ya 11 Nzeli 2001 bazaba barananiwe gukoresha uburyo butatu bwo kwihana. Ku itegeko ryo ku Cyumweru rigiye kuza vuba, bizagaragazwa koko nk’uko Yuda yimanitse ku giti, ko Abalawodikiya batandukanye n’Abafiladelifiya. Ni mu gihe cy’isarura ubwo urukungu rutandukanywa n’ingano. Turimo kwegera iryo sarura vuba cyane.
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.
Ukushisha uku kwatulukamo fye ilyo kandi nga twalishinka ukwishiba ukuti inshila yeka iya mu Bemba iyo ishafumya no kushininkisha “ukwine” ni “historicism.” Inshila yakweene te preterism, te futurism, te dispensationalism, te woke-ism, te bucilo bwa mu ndimi nangu bwa mu byakale, nangu cibe ni mpashanya shonse isha bufi ishingi isha kwa Satana. Kuli amashiwi ayishibikwa bwino ayapelwa ku mufilosofi wa mu myaka ya pa myaka ya ikumi na cinelubali uwitwa Jean-Jacques Rousseau, ayo yalandwapo mu nshila ishingi, lelo umutima wa lyashi nguyu: “Ububi bwa mashilu buli ne mimpanga ishingi, lelo ukwine kuli ne cimo fye.” “Ukwine” ni Alpha na Omega, uwaba nge mpanda ishafuma mu mushili uwuma.
“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.
“នោះហើយជាយ៉ាងដូច្នោះផងដែរជាមួយនឹងព្រះគម្ពីរ ដែលជាឃ្លាំងកំណប់នៃសេចក្តីសម្បូរបែបនៃព្រះគុណរបស់ទ្រង់។ សិរីល្អនៃសេចក្តីពិតទាំងឡាយរបស់វា ដែលខ្ពស់ដូចមេឃ ហើយគ្របដណ្តប់អស់កល្បជានិច្ច នោះមិនត្រូវបានយល់ឃើញឡើយ។ ចំពោះមនុស្សភាគច្រើនយ៉ាងខ្លាំង ព្រះគ្រីស្ទផ្ទាល់ទ្រង់គឺ ‘ដូចជាឫសមួយដុះឡើងពីដីស្ងួត’ ហើយពួកគេមើលមិនឃើញនៅក្នុងទ្រង់ ‘សម្រស់អ្វីដែល’ ពួកគេ ‘គួរប្រាថ្នាចង់បានទ្រង់’ ទេ។ អេសាយ 53:2។ កាលព្រះយេស៊ូវគង់នៅក្នុងចំណោមមនុស្ស ជាការបើកសម្ដែងអំពីព្រះក្នុងសភាពជាមនុស្ស ពួកអាចារ្យ និងពួកផារិស៊ីបាននិយាយទៅកាន់ទ្រង់ថា ‘ទ្រង់ជាសាសន៍សាម៉ារី ហើយមានអារក្សចូល।’ យ៉ូហាន 8:48។ សូម្បីតែពួកសិស្សរបស់ទ្រង់ក៏ត្រូវបានធ្វើឲ្យងងឹតភ្នែកដោយសារសេចក្តីអាត្មានិយមនៃចិត្តរបស់ពួកគេ រហូតដល់ពួកគេយឺតយ៉ាវក្នុងការយល់អំពីទ្រង់ ដែលបានយាងមកដើម្បីសម្ដែងឲ្យពួកគេស្គាល់សេចក្តីស្រឡាញ់របស់ព្រះវរបិតា។ នេះហើយជាមូលហេតុដែលព្រះយេស៊ូវបានយាងក្នុងភាពឯកោ នៅកណ្ដាលចំណោមមនុស្ស។ មានតែនៅស្ថានសួគ៌ប៉ុណ្ណោះដែលទ្រង់ត្រូវបានយល់យ៉ាងពេញលេញ។” 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.
Bulelee bwetuye kugabana ubu bukwiriye kumenyekana mu rwego rw’uko gukura kw’ukuri kugenda gutera imbere buhoro buhoro mu mateka yose; kandi icy’ingenzi kurushaho, uko dusobanukirwa ukuri kugomba gushyirwa mu rwego rwa Alufa na Omega, ari rwo rwego rwa Yesu ugaragaza ko iherezo ry’ikintu rihuzwa n’itangiriro ry’ikintu.
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.
چەوارەمین کڵێسا ثیاتیرايە، و ئەو ماوەيە نمایندگی دەکات کە پاپایەتی وەک پێنجەمین شانشینی پێشبینیی کتێبی پیرۆز حوکمرانی کرد، کە ئەو ماوەيە کڵێسا لە بیاباندا لە دیلی بوو. دیلیبوونی ئیسرائیلی ڕۆحانی لەلایەن بابڵی ڕۆحانی بۆ ماوەی هەزار و دوو سەد و شەست ساڵ، بە دیلیبوونی ئیسرائیلی ڕاستەقینە لە بابڵی ڕاستەقینەدا بۆ حەفتا ساڵ نموونەکرا.
“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.
“ꯑꯣꯏꯅ ꯅꯨꯡꯉꯥꯏꯗꯣꯛ ꯑꯃꯁꯨꯡ ꯂꯧꯔꯤꯕ ꯃꯤꯑꯣꯏꯕ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯁꯣꯠꯊꯣꯛꯄ ꯗꯝꯅꯕ ꯑꯗꯨꯒꯤ ꯑꯃꯥꯡꯕ ꯌꯥꯝꯅꯥ ꯂꯣꯏꯁꯤꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯂꯣꯏꯁꯟ ꯊꯧꯔꯝꯒꯤ ꯃꯐꯝ ꯑꯗꯨ ꯃꯊꯪ ꯏꯅꯥ ꯍꯧꯖꯤꯛ ꯆꯔꯦ꯫ ꯃꯇꯝ ꯌꯥꯝꯅꯥ ꯆꯥꯎꯕ ꯃꯤꯌꯥꯝꯗ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯤꯌꯥꯝꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯝꯁꯤꯡ ꯊꯧꯗꯣꯛꯄꯒꯤ ꯇꯤꯡꯕ ꯐꯪꯂꯝꯃꯤ꯫ ꯑꯍꯥꯅꯕ ꯃꯑꯣꯡꯗ ꯋꯥꯔꯤ ꯑꯁꯤꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯗꯨ ꯄꯨꯔꯤꯠ ꯃꯑꯣꯡꯗ ꯂꯧꯊꯣꯛꯄ ꯈꯨꯗꯝ ꯊꯧꯔꯝ ꯑꯃꯁꯨꯡ, ꯃꯤꯌꯥꯝꯒꯤ ꯍꯨꯛꯃ ꯉꯪꯗꯕ ꯑꯗꯨ ꯂꯦꯡꯗꯨꯅ ꯂꯧꯊꯣꯛꯄ ꯃꯤꯁꯛ ꯑꯗꯨꯗ ꯌꯥꯝꯅꯥ ꯁꯨꯛꯅꯕ ꯃꯥꯏꯐꯝ ꯄꯤꯒꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯑꯣꯏꯅ ꯑꯗꯣꯝꯒꯤ ꯃꯑꯣꯡ ꯆꯥꯎꯕ ꯃꯣꯔꯜ ꯚꯥꯏꯟꯌꯥꯔꯗ ꯌꯥꯝꯅꯥ ꯃꯄꯨꯡ ꯐꯥꯎꯕ ꯃꯤ ꯂꯩꯇ꯭ꯔꯦ꯫ ꯃꯤꯌꯥꯝꯗ ꯏꯁ꯭ꯋꯔꯒꯤ ꯋꯥꯍꯩꯒꯤ ꯃꯐꯝ ꯑꯗꯨ ꯂꯧꯔꯣꯏꯗꯕ ꯑꯣꯏꯈꯤ꯫ ꯑꯁꯣꯏꯕ ꯑꯃꯁꯨꯡ ꯑꯥꯎꯕꯥꯡ ꯑꯗꯨꯒꯤ ꯑꯃꯥꯡꯕꯅ ꯑꯁꯦꯜ ꯂꯩꯕ ꯂꯥꯏꯅꯤꯡꯒꯤ ꯃꯔꯧ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯎꯕ ꯃꯨꯛꯄꯒꯤ ꯃꯥꯑꯣꯡ ꯑꯃ ꯄꯤꯈꯤ꯫ ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯁꯨꯛꯅꯕ ꯑꯣꯏꯔꯕ ꯃꯇꯝ ꯑꯁꯤꯗ ꯃꯥꯂꯦꯝꯒꯤ ꯏꯁ꯭ꯋꯔꯒꯤ ꯂꯩꯄꯥꯛꯁꯤ, ꯁꯥꯂꯣꯝ ꯃꯇꯝꯒꯤ ꯃꯤꯁꯛ ꯀꯩꯅꯣꯒꯤ ꯃꯇꯝꯗ ꯕꯦꯕꯤꯂꯣꯟꯗ ꯀꯥꯞꯇꯨꯅ ꯂꯩꯔꯕ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯃꯆꯥꯁꯤꯡ ꯑꯗꯨ ꯑꯣꯏꯕ ꯃꯇꯨꯡ ꯏꯅꯥꯛꯄꯥ ꯀꯥꯞꯄꯗ ꯂꯩꯔꯤꯛꯄ ꯑꯣꯏꯈꯤ꯫” 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.
Babuloni utumwani wa miaka sabini unawakilishwa na kanisa la Thiatira. Kanisa la Thiatira ni matokeo yaliyotokana na sababu ile inayowakilishwa na Pergamo. Pergamo inafananishwa na Kaizari Konstantino, aliyeunganisha ibada ya sanamu na Ukristo. Alama ya ibada yake ya sanamu ilikuwa kuabudu jua. Sababu ya kibiblia ya Israeli wa kale kuchukuliwa utumwani kwa miaka sabini ya Thiatira ni kwamba wafalme wao waliunda mahusiano na maagano pamoja na mataifa ya waabudu sanamu yaliyowazunguka, katika uasi wa moja kwa moja dhidi ya Neno la Mungu. Mungu aliionya Israeli mara kwa mara isichanganyike na mataifa ya kipagani yaliyowazunguka. Amri Kumi, jambo lenyewe ambalo Israeli wa kale walipaswa kuwa watunzaji wake, zinakataza kabisa kuabudu sanamu. Bwana alipompita Musa penye pango la Horebu na kuufunua tabia Yake, alitia ndani mara mbili onyo lenyewe tunalolirejelea.
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.
Awo aŋga ni, Nyiŋ i de nya kida: i na yo mɔɔn ni kuŋu fo nɛɛrɛ pɔɔrɛ, mɛrɛsi mɔɔri, mɛrɛsi kɛ a te kɛɛrɛ wɔɔ tɛŋa mɛŋa pɔɔrɛ, kɛ baga nɛɛrɛ pɔɔrɛ nɛ; kɛ nɛɛrɛ pɔɔrɛ mɛŋa a fo be wɔnɛ la, ba na nye Zuɔ la tuuma; bɔ la, mɛ la tuuma kɛ i na kɛ fo nɛ la, a yɔɔrɛ. Gɔsɛ fo naane la ŋanɛ i tɔɔrɛ fo dinne la zaanɛ; nyiŋ, i na berɛ fo siɛrɛ ni Amoriab, kɛ Kanaanab, kɛ Hittib, kɛ Perizzib, kɛ Hivib, kɛ Jebusib. Gɔsɛ fo meŋa naane, ka fo da kɛɛrɛ kida ni tɛŋa la ninsaalib mɛŋa fo na kɛrɛ wɔnɛ la, ka a da kɛɛrɛ dɛbɔɔ fo sɔɔni la; la, ya na saŋ ba maabunna la, kɛ yɔɔrɛ ba siɛlɛ la, kɛ kɔɔrɛ ba tiŋgbana la: bɔ la, fo da sunni zuɔɔra sɔŋɔ; bɔ la, Zuɔ la, on yʋʋrɛ a Jealous, o yɛ zuɔɔra kɛ o nɔɔrɛ a kɔdɛ. Ka fo da kɛɛrɛ kida ni tɛŋa la ninsaalib la, kɛ ba ŋmɛ ba zuɔɔra la zɔɔrɛ poore, kɛ maali maasɛ ba zuɔɔra la, kɛ yinne fo, kɛ fo di o maasɛ la; kɛ fo gaani ba bi-pogsi la kɛ fo bi-dapɛɛra la, kɛ ba bi-pogsi la ŋmɛ ba zuɔɔra la zɔɔrɛ poore, kɛ kɛ fo bi-dapɛɛra la ŋmɛ ba zuɔɔra la zɔɔrɛ poore. Exodus 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.
ဤကျမ်းပိုဒ်တစ်ခုတည်း၌ပင် ဘုရားသခင်သည် ရှေးဣသရေလအား နှစ်ကြိမ်သတိပေးတော်မူခဲ့ပြီး၊ ထိုသူတို့သည် မိမိတို့ပတ်ဝန်းကျင်ရှိ ရုပ်တုကိုးကွယ်သော လူမျိုးများနှင့် မည်သည့်ပဋိညာဉ်ကိုမျှ မပြုရဟု ရှေးဣသရေလအား ပညတ်တော်မူခဲ့ကြောင်းကို သက်သေခံသော သမ္မာကျမ်းတော်ဆိုင်ရာ အခြားသက်သေခံချက်များစွာလည်း ရှိသည်။ ထိုအပေးအယူများသည် ရှေးဣသရေလက ဘုရားသခင်နှင့် ကိုယ်တော်၏ သီအိုကရစီအုပ်ချုပ်မှုကို ငြင်းပယ်ခြင်းမှ စတင်ခဲ့သည်။ သူတို့သည် ရှင်ဘုရင်တစ်ပါးကို အလိုရှိကြသောအခါ၊ ဘုရားသခင်သည် သူတို့အား ရှင်ဘုရင်တစ်ပါးရှိစေတော်မူခဲ့ပြီး၊ ထိုအချိန်မှစ၍ ရှင်ဘုရင်တို့အများစုသည်—အထူးသဖြင့် မြောက်ဘက် ဆယ်မျိုးနွယ်၏ ရှင်ဘုရင်တိုင်းမလွဲ—ထိုပညတ်တော်ကို လျစ်လျူရှုခဲ့ကြသည်။ ဣသရေလသည် မိမိတို့ပတ်ဝန်းကျင်ရှိ ရုပ်တုကိုးကွယ်သော လူမျိုးများမှ သီးခြား၍ ထူးခြားသော လူမျိုးဖြစ်ရမည်ဟု သတ်မှတ်ထားသော အခြေခံသဘောတရားသည် ပယ်ချခံရခဲ့ပြီး၊ နောက်ပိုင်းတွင် ကွန်စတန်တိုင်းသည် သင်္ကေတအဖြစ် ဖြစ်လာမည့် အပေးအယူအားဖြင့် ထိုအရာကို ထင်ရှားစွာ ဖော်ပြခဲ့သည်။ ပေရဂမုနှင့် ကွန်စတန်တိုင်းတို့သည် ရုပ်တုကိုးကွယ်မှုကို ဘုရားသခင်၏ အသင်းတော်ထဲသို့ ယူသွင်းခဲ့သော ဣသရေလ၏ ရှင်ဘုရင်တို့၏ ပုန်ကန်မှုကို ကိုယ်စားပြုကြသည်။ ရှင်ဘုရင် စောလုလက်ထက်၌ စတင်ခဲ့သော ဖောက်ပြန်ကျသွားခြင်းသည် ဝိညာဉ်ရေး ဗာဗုလုန်သို့ သိမ်းသွားခံရခြင်းသို့ ဦးတည်စေခဲ့သော ခရစ်ယာန်အသင်းတော်၏ ဖောက်ပြန်ကျသွားခြင်းကို ပုံဆောင်ပြသခဲ့သည်။ ရှင်ဘုရင် စောလုမှ စတင်၍ ဗာဗုလုန်သိမ်းသွားခံရချိန်တိုင်အောင် ဆက်လက်သော သန့်ရှင်းသော သမိုင်းကြောင်းကို ပေရဂမုအသင်းတော်က သင်္ကေတပြုထားသည်။ ထို့နောက် ဆက်လက်လာသော ခုနစ်ဆယ်နှစ်ကြာ သိမ်းသွားခံရခြင်းက သိုင်ရာသိရအသင်းတော်ဖြစ်သည်။
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.
ئهفهسۆس، نوێنهرایهتی ئەو کڵێسایه دهکات کە دەردەچێت بۆ ئەوەی خاکی بەڵێندراو داگیر بکات. ئەفهسۆس نوێنهرایهتی سەردەمی موسا و ڕزگارکردنی ئیسرائیل لە کۆیلایەتیی میسر دەکات.
“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.
“Baibulo yakwe yakwe yalo yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe yakwe ku kizazi hiki cha mwisho. Matukio yote makuu na shughuli zote za kutisha za historia ya Agano la Kale yamekuwa yakijirudia, nayo yanajirudia, katika kanisa katika siku hizi za mwisho.” Selected Messages, book 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Nûçey ku bi rizgarkirina ji Misirê tê nîşandan, di rojên dawî de dubare dibe. Ji ber vê yekê ew di dîroka Millerî de jî hate dubarekirin. Ji ber wê yekê Xwişk White bi berdewamî behsa wê dîrokê dike da ku dîroka Millerî rave bike. Ew Hevçûna Mezin a sala 1844’an bi hêvîşikandina Îbranîyan re li hev tîne, dema ku ew li pêşiya Deryaya Sor rawestabûn û artêşa Fir‘ewn ji paş ve nêzîkî wan dibû. Ew her wiha dîroka rizgarkirina ji Misirê bi dema Mesîh re li hev tîne; ji ber vê yekê hêvîşikandina şagirtan li ser xaçê, bi hêvîşikandina li Deryaya Sor ve hatibû nîşandan, ya ku di heman demê de Hevçûna Mezin a sala 1844’an jî pêşnîşan dikir. Hêvîşikandina xaçê destpêka dêra Efesosê temsîl dikir. Dema Mûsa li destpêka Îsraêla kevnar, ku bi dêra Efesosê tê temsîlkirin, di heman demê de destpêka Îsraêla nûjen di dema Mesîh de jî pêşnîşan dikir. Herdu dîrok jî bi dêra Efesosê têne temsîlkirin. Rastiyên ku em li vir didin nasîn, di nav salan de gelek caran bi awayekî giştî ji aliyê Future for America ve hatine pêşkêşkirin; lewra ez tenê kurteyekî giştî pêşkêş dikim.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Mu lisolo ya Klisto, tumona ebandeli ya bato ba kondimana ya sika oyo bazali kotelemisama wana bato ba kondimana oyo baponamaki liboso bazali kolekisama pembeni. Lisolo ya Klisto ezali nsuka ya Yisraele ya kala; mpe na lisolo ya lobiko uta na Ejipito na ebandeli ya Yisraele ya kala, ezalaki na bato ba kondimana oyo baponamaki liboso oyo balekisamaki pembeni mpo na bato ba kondimana ya sika.
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.
Katika historia ya Kristo, watu wateule wa kwanza walifikia hitimisho lao la mwisho katika mwaka wa 70 kwa kuharibiwa kwa Yerusalemu. Hapo mwanzo, katika wakati wa Musa, watu wateule wa kwanza walikufa jangwani katika kipindi cha miaka arobaini, na Yoshua na Kalebu wakawa wawakilishi wa watu wateule wapya waliokusudiwa kupeleka ujumbe mpaka Nchi ya Ahadi, kama vile mitume wa kipindi cha kanisa la Efeso walivyoibeba injili kuupeleka ulimwenguni.
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.
ꄉꌠ ꀕꄉꇉ ꑱꀋꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ, ꀋꉬ ꃅ ꌞꂷ ꑠꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ, ꃅꌠ ꀋꉬ ꆏꌠ ꋊꁨ ꌠ ꁨꏦ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ, ꀋꉬ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꇬ ꄮꐚ ꆏꌠ ꁨꏦ ꑠꌠ ꆏꌠ ꑟꃅ ꑠꌠ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꐥꇬ ꆏꌠ ꁨꏦ ꑠꌠ ꐥꇬ ꂵꊿ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ ꁨꏦ ꌠ ꑠꌠ ꑟꃅ ꑠꌠ ꌠ ꃅꌠ ꀋꉬ ꆏꌠ ꑟꃅ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ ꁨꏦ ꌠ ꑠꌠ ꀋꉬ ꆏꌠ ꑟꃅ ꑠꌠ ꇬ ꆏꌠ ꌠ ꀋꉬ ꁨꏦ ꌠ ꑠꌠ ꇬ ꆏꌠ ꑟꃅ ꑠꌠ ꌠ ꃅꌠ ꀋꉬ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꆏꌠ ꑟꃅ ꑠꌠ ꇬ ꁨꏦ ꌠ ꑠꌠ ꀋꉬ ꆏꌠ ꁨꏦ ꌠ ꑠꌠ ꇬ ꆏꌠ ꑟꃅ ꑠꌠ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ ꑟꃅ ꑠꌠ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꇬ ꀋꉬ ꆏꌠ ꑟꃅ ꑠꌠ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ ꁨꏦ ꌠ ꑠꌠ ꌠꃅ ꑟꃅ ꑠꌠ ꀋꉬ ꃅꌠ ꀋꉬ ꆏꌠ ꁨꏦ ꌠ ꑠꌠ ꇬ ꑟꃅ ꑠꌠ ꌠ ꂵꊿ ꃅꌠ ꀋꉬ ꃅ ꑠꌠ ꄮꐚ ꌠ ꊰꉆ ꑠꌠ ꌠ ꊰꉆ ꑠꌠ ꇬ ꀋꉬ ꂷꉌ ꑠꌠ ꆏꌠ ꌠꃅ ꑟꃅ ꑠꌠ ꆏꌠ ꌠꃅ ꀉꃀ ꌠ Alpha ꀋꉬ Omega, ꃅꌠ ꀋꉬ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꇬ ꐥꇬ ꁨꏦ ꑠꌠ ꌠ ꀋꉬ ꆏꌠ ꑟꃅ ꑠꌠ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꇬ ꄮꐚ ꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꁨꏦ ꃅꌠ ꆏꌠ ꌠꃅ ꑟꃅ ꑠꌠ ꋍ ꂷꉌ ꁨꏦ ꌠ ꑠꌠ ꂵꊿ ꌠ ꑠꌠ ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꁨꏦ ꃅꌠ ꇬ, ꀭꃅꃀ ꃅ ꌠ ꂷꉌ ꑠꌠ ꌠ ꁨꏦ ꑠꌠ ꆏꌠ ꌠ ꇬ God ꑠꌠ ꋊꁨ ꄻꊂ ꑠꌠ ꁨꏦ ꃅꌠ ꌠ ꐥꇬ, ꑳꀋ ꃅ ꂷꉌ ꑠꌠ ꆏꌠ ꁨꏦ ꑠꌠ ꌠ ꑟꃅ ꑠꌠ ꌠ ꑠꌠ ꐥ ꐙꄮ ꋊꂻ ꁧꁷ ꑠꌠ ꇬ ꈴꁧ ꑠꌠ ꋍ ꃅꌠ ꀋꉬ ꁨꏦ ꌠ ꑠꌠ ꁱꂷꁨ ꌠ ꁱꂷꁨ ꀋ ꋠꄜ, ꋍ ꑠꌠ ꂰꇁ ꀋ ꑟ, ꋍ ꏃꃅ ꀋ ꊋꑍꇬ ꃅꌠ ꐥꇬꉙꇬ ꀋ ꃅꈌꑍꇬꉙꇬ।
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.
Ejiptiyemu okuva mu buddu n’obuwanguzi Katonda bye yakola ng’ayita mu Yoswa biragibwa ekkanisa ya Efeso, naye Efeso yali yakugwa okuva mu kwagala kwayo okw’olubereberye. Awo Yoswa bwe yaziikibwa, ensibuko endala n’eyimuka, nga eraga ebbanga erikiikirirwa Simuna. Omulimu gwa Yoswa ogw’ekitalo ogw’okumalawo ensi eyasuubizibwa tegwatuukirizibwa ddala, kubanga abantu beematira mu bo bennyini ne baleka omulimu ogwaweebwa Yoswa. Baafiirwa okwagala kwabwe okw’olubereberye. Ebbanga eryo ne lyeyongera okutuuka Isirayiri bwe yagaana Katonda, ne Samwiri n’afuka amafuta ku Sawulo okuba kabaka, bwe kityo ne kuyingizaawo ekkanisa ya Perugamo.
“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.
Ujumbe uliijia Smirna, kanisa lililokuwa katika Asia Ndogo, na vivyo hivyo kanisa la Kikristo kwa ujumla, katika karne ya pili na ya tatu. Ulikuwa wakati ambao upagani ulikuwa ukifanya msimamo wake wa mwisho kwa ajili ya ukuu duniani. Ukristo ulikuwa umeenea kwa kasi ya ajabu, hata ukajulikana ulimwenguni pote. Wengine waliikumbatia imani ya Kristo kwa sababu ya uongofu wa moyo, wengine kwa sababu ya nguvu ya hoja zilizotolewa, na bado wengine kwa sababu waliweza kuona kwamba shauri la upagani lilikuwa likidhoofika, na sera ikawapeleka upande ule ulioahidi kuwa wa ushindi. Hali hizi zilidhoofisha hali ya kiroho ya kanisa. Roho ya Unabii, iliyolitambulisha kanisa la mitume, ilipotea hatua kwa hatua. Hii ni karama ambayo huleta kanisa ambalo imekabidhiwa kwake katika umoja wa imani. Wakati ambapo hapakuwa tena na manabii wa kweli, mafundisho ya uongo yalisambaa upesi; falsafa ya Wagiriki iliongoza kwenye tafsiri ya uongo ya Maandiko, na kujihesabia haki kwa Mafarisayo wa kale, ambako Kristo alikukemea mara nyingi, kulionekana tena katikati ya kanisa. Msingi uliwekwa katika karne mbili zilizotangulia utawala wa Konstantino kwa ajili ya maovu yale yaliyositawi kikamilifu katika karne mbili zilizofuata. Katika kipindi hiki, kuuawa kwa ajili ya imani kulikuwa maarufu katika sehemu nyingi za Milki ya Kirumi. Ingawa jambo hili laweza kuonekana la ajabu, hata hivyo ni kweli. Lilikuwa matokeo ya uhusiano uliokuwapo kati ya Wakristo na wapagani.
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Mu nsi ya Baroma, ediini ya mataifa yote iliheshimiwa, lakini Wakristo hawakuwa taifa; walikuwa tu dhehebu la jamii iliyodharauliwa. Kwa hiyo, walipoendelea kuikemea dini ya tabaka zote za wanadamu, walipofanya mikutano ya siri, na kujitenga kabisa na desturi na mazoea ya jamaa zao wa karibu sana na marafiki wao wa ndani kabisa, wakawa vitu vya mashaka, na mara nyingi vya mateso, mbele ya mamlaka za kipagani. Mara nyingi walijiletea wenyewe mateso, hata pale ambapo hapakuwa na roho ya upinzani katika nia za watawala. Kwa kuonyesha roho hii, historia hutoa maelezo ya kuuawa kwa Cyprian, askofu wa Carthage. Hukumu yake iliposomwa, kilizuka kilio cha jumla kutoka kwa umati wa Wakristo waliokuwa wakisikiliza, ambao walisema, ‘Tutakufa pamoja naye.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Abakristo benshi biyitaga ko ari abakristo bemeye urupfu, ndetse banakurura ku buryo budakenewe urwango rwa leta, birashoboka ko byagize uruhare rukomeye mu gushyirwaho, mu mwaka wa 303 nyuma ya Kristo, kw’itegeko ry’itotezwa n’umwami w’abami Diocletian n’umwungirije Galerius. Iryo tegeko ryari iry’isi yose mu mwuka waryo, kandi ryashyizwe mu bikorwa imyaka icumi, hakoreshejwe imbaraga nyinshi cyangwa nke.” 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.
Nakange Smyrna ni moja ya makanisa mawili yasiyopokea karipio lolote kutoka kwa Bwana, historia yashuhudia ya kuwa wale waliouawa kishahidi katika kipindi hicho cha wakati huwakilisha baadhi ambao nia zao zilitegemea misukumo ya kibinadamu wala si ya kiungu. Kitabu cha Waamuzi hufunguka kwa kutaja kifo cha Yoshua, nayo kuna aya inayorudiwa mara mbili katika kitabu hicho, ambayo hufafanua historia ya waamuzi. Mara ya pili ambayo aya hiyo yanukuliwa ni aya ya mwisho ya kitabu. Aya ya kwanza ya kitabu huashiria mwisho wa Yoshua, na aya ya mwisho hufupisha historia hiyo.
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.
Uyei a Joshua fakūte, e toe hoko ai ʻo pehē, naʻe fehuʻi ʻa e fānau ʻa ʻIsileli kia Sihova, ʻo pehē, Ko hai te ne ʻalu hake maʻanautolu ʻo tomuʻa tauʻi ʻa e kau Kēnani? … ʻI he ngaahi ʻaho ko ia naʻe ʻikai ha tuʻi ʻi ʻIsileli, ka naʻe fai ʻe he tangata taki taha ʻa e meʻa naʻe totonu ʻi hono mata ʻoʻona … ʻI he ngaahi ʻaho ko ia naʻe ʻikai ha tuʻi ʻi ʻIsileli: naʻe fai ʻe he tangata taki taha ʻa e meʻa naʻe totonu ʻi hono mata ʻoʻona. Fakamaau 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.
Sezvo mu byabaye mu mateka ya Smurna, “kwikunda” ni yo nsanganyamatsiko y’ingenzi kuva mu ntangiriro kugeza ku iherezo. Kubera ko batari bafite umwami, biyemeje gukora ibyo bishakiye gukora byose. Kubura ubuyobozi ni byo Haskell yagaragaje mu mateka ya Smurna, byari bishushanyijwe no kutabaho kw’Umwuka w’Ubuhanuzi ukora. Muri ayo mateka yombi, kubura ubuyobozi kwafunguye irembo kugira ngo ibyemezo bifatwe bishingiye ku mpamvu bwite z’umuntu. Efeso ishushanya gukizwa kuva muri Egiputa. Amateka yanditswe mu gitabo cy’Abacamanza ashushanywa n’itorero rya Smurna. Uhereye ku mwami Sawuli kugeza ku bunyage bw’i Babuloni hashushanywa n’itorero rya Perugamo, kandi ubunyage bw’i Babuloni bushushanywa n’itorero rya Tiyatira.
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.
Abaanzuzi bwe baakiraba, mu makanisa, mu buwandiikiddwa obufunze n’omu mituli gy’amakondeere, mulimu okugabana okw’ena n’okusatu; era amakanisa ana asooka mu byafaayo bya Isiraeri ow’edda gatandikira ku busibe obw’e Misiri ne gakoma ku busibe obw’e Babulooni, kubanga Alpha ne Omega bulijjo alaga enkomerero ng’egattiddwa ku ntandikwa. Amakanisa ana asooka mu byafaayo bya Isiraeri ow’omulembe omuggya gatandikira ku Bayudaaya okufugibwa obuyinza bwa Rooma, era amakanisa gano ana gakoma ku Bayudaaya ab’omwoyo okufugibwa Rooma ow’omwoyo okumala emyaka olukumi mu bibiri mu nkaaga.
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.
Tiyatira’dan sonra Sardis geldi; bu, Tiyatira’nın simgelediği Babil tutsaklığından çıktıklarında başladı. Sardis, yaşadığına dair bir ada sahip olan, fakat yaşamayan kilisedir. Onların yaşama ikrarı bir yalandı. Dikkat çekicidir ki, yedi kilisenin tümü içinde tanımı bulunmayan sözcük Sardis’tir. Tarihin ve ayetlerin bağlamına dayanarak Sardis’e çeşitli tanımlar atfedilmişse de, bu adın etimolojik bir tanımı yoktur. Bir adı vardır, ama yoktur.
“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.
“Kuno lihekalu lya pili halikulingana na la kwanza kwa fahari; wala halikutakaswa kwa zile ishara zinazoonekana za uwepo wa Uungu zilizohusiana na lile hekalu la kwanza. Hakukuwa na udhihirisho wa nguvu za kimbinguni wa kutia alama kuwekwa wakfu kwake. Hakuna wingu la utukufu lililoonekana kulijaza patakatifu palipojengwa upya. Hakuna moto kutoka mbinguni ulioshuka kuteketeza dhabihu juu ya madhabahu yake. Shekina haikukaa tena kati ya makerubi katika patakatifu pa patakatifu; sanduku la agano, kiti cha rehema, na mbao za ushuhuda havikupatikana humo. Hakuna sauti iliyosikika kutoka mbinguni kumjulisha kuhani aulizaye mapenzi ya Yehova.” 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.
ꞌBaabiloni nggatya i maare, iJerusalema nootempu kaayehotya walabya. Kuteene, ibizo baaba baakabi neha kandi, ahabw’okuba Ruhanga akaba yaraganiise kuteeka ibizo bye omuri iJerusalema. Kwonka ibizo bye kirikumanyisa emicwe ye; kandi okubura kw’okubaho kwe okw’obuntu nikwo kwahamize ngu baaba baine ibizo ekirikumanyisa obulamu, kwonka omu mazima bakaba batakyaine kubaho okukurugamu obulamu. Eki baaba baine buzima kikaba kiri kwatura kwonka n’okwegyesa obutali bw’amazima.
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.
Muškuli wa mwisho katika Sardis aliahidi kuhusu Eliya ambaye angekuja kabla ya siku kuu na ya kutisha ya Bwana. Kwa Israeli wa kale, uangamivu wa Yerusalemu ulikuwa siku kuu na ya kutisha ya Bwana. Kwa sababu hii, Dada White anarejelea uangamivu wa Yerusalemu katika mwaka wa 70 BK kuwa kielelezo cha siku kuu na ya kutisha ya Bwana, iliyowakilishwa kama mapigo saba ya mwisho. Kanisa la Filadelfia lilianza kwa sauti ya Yohana Mbatizaji aliyelia nyikani, hivyo likiifanya kuwa mfano wa sauti ya William Miller. Sauti za Yohana Mbatizaji na William Miller zilikuwa zikiwasilisha ujumbe wa Laodikia kwa watu waliodhani kwamba kila kitu kilikuwa sawa, ilhali kila kitu kilikuwa kibaya kabisa. Wote wawili, Yohana Mbatizaji na William Miller, waliweka shoka kwenye mzizi wa mti. Ujumbe kwa Sardis ulikuwa kwamba kulikuwa na “majina machache hata katika Sardis ambayo hayakuyatia unajisi mavazi yao; nao watakwenda pamoja nami wakiwa wamevaa weupe, kwa kuwa wanastahili.” Yohana Mbatizaji na William Miller wanawakilisha wale waliotoka katika kipindi cha wakati kilichowakilishwa na Sardis na waliostahili kutembea pamoja na Kristo.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Bi hezaran hatin rê kirin ku rastiya ku William Miller pê ragihand qebûl bikin, û xizmetkarên Xwedê di ruh û hêza Êliyas de hatin rakirin da ku peyamê ragihînin. Mîna Yûhenna, pêşengê Îsa, yên ku ev peyama giran ragihandibûn xwe mecbûr hîs dikirin ku tîrê li kokê darê daynin, û bang li mirovan bikin ku berhemên ku ji bo tobekirinê guncav in derxînin. Şehadetya wan hate amade kirin da ku dêran hişyar bike û bi hêz bandorê li ser wan bide û karaktera wan a rastîn eşkere bike. Û gava hişyariya giran a revîn ji xezeba ku tê bilind bû, gelek ji wan ku bi dêran re yekbûyî bûn peyama şifayê wergirtin; wan paşveketinên xwe dîtin, û bi hêsirên tûj ên tobekirinê û bi êşa kûr a canê xwe, xwe li ber Xwedê nizim kirin. Û gava Ruhê Xwedê li ser wan hate rawestan, wan alîkarî kirin ku ev qîrîn bihîstin: ‘Ji Xwedê bitirsin, û rûmetê bidin Wî; çimkî saeta dadweriya Wî hatiye.’” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Amakanisa musanvu gha mu Kusokololeka ghakwimira mbiri ya ŵapositole kufuma nyengo ya ŵapositole m’paka pa Kwiza Kachiŵiri kwa Khristu, ndipo amakanisa musanvu agha so ghakwimira mbiri ya Israyeli wakale kufuma kwa nchimi Mozesi m’paka pa kwiza kwakwamba kwa Khristu.
“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.
تەجرىبە و ئازمایشەکانى نەوەى ئىسرائىل، ھەروەها ھەڵسوکەوتیان درست پێش هاتنى یەکەمى مەسیح، بارودۆخى گەلى خودا لە ئەزموونى خۆیاندا پێش هاتنى دووەمى مەسیح وێنا دەکات.
“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.
“셰이탄의 올무는 이스라엘 자손이 가나안 땅에 들어가기 직전에 그들을 위하여 놓여 있었던 것과 참으로 동일하게 우리를 위하여도 놓여 있다. 우리는 그 백성의 역사를 되풀이하고 있다.
“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.
“Tarih ya bɛlɛniya ka kɛ an ye hakilijuguya dunniya dɔ ye. An tɛ se ka lajɛ ko, ni Matigi bɛ ka kɛnɛya dɔ don a mɔgɔw ma, Seytan bɛ to hɛrɛ la ka tɔsɔrɔsɔrɔ fɔlɔ tɛ kɛ walasa u kana o sɔrɔ. An ka hakili to a la ko an kana Ala ka kɛnɛya min ci an ma ban, sababuw la ko a ma na sira min bɛ an kanu la.... Ni dɔw bɛ yen minnu tɛ kɛnɛya ye ka o minɛ u yɛrɛ fɛ, u kana kɛ tɔgɔ la tɔw la.”
“‘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.’
“‘Ndzi vitana tilo ni misava leswaku swi va timbhoni namuntlha leswi lumbetaka n’wina, leswaku ndzi vekile emahlweni ka n’wina vutomi ni rifu, nkateko ni ndzhukano; hikwalaho hlawulani vutomi, leswaku n’wina ni mbewu ya n’wina mi hanya; leswaku mi rhandza Yehovha Xikwembu xa n’wina, ni leswaku mi yingisa rito ra yena, ni leswaku mi namarhela eka yena; hikuva hi yena vutomi bya n’wina, ni ku leha ka masiku ya n’wina; leswaku mi tshama etikweni leri Yehovha a ri hlambanyeleke vatata wa n’wina, Abrahama, Isaka, na Yakobo, leswaku a ta va nyika rona.’”
“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.
“Rwimbo uru ntirwari rw’amateka, ahubwo rwari urw’ubuhanuzi. Nubwo rwasubiragamo uburyo butangaje Imana yagiranye n’ubwoko bwayo mu bihe byahise, rwanabimburaga ibyabaye bikomeye byo mu gihe kizaza, ari byo kunesha kwa nyuma kw’abizerwa igihe Kristo azaza ubwa kabiri afite imbaraga n’ikuzo.
“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.
“Mtume Paulo anaeleza wazi kwamba uzoefu wa Waisraeli katika safari zao umeandikwa kwa faida ya wale wanaoishi katika zama hizi za ulimwengu, wale ambao mwisho wa ulimwengu umewajia. Hatudhani kwamba hatari zetu ni ndogo kwa vyovyote kuliko zile za Waebrania, bali ni kubwa zaidi.” 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.
Masir mu kufuma kulongwelwa n’ishina lya kipwilo kya Efese, kabiji cishibilo kya kipwilo kya Efese muli iyo mpito ya byambo byakale kyali Yoshua. Panuma pa abo Lesa bafulumizhe mu Masir kufilwa mu milingo ikumi yakulondana ya kweseshiwa, Mfumu yafumishe lulaya ku bipingushi ne kulupela Yoshua ne Kaleba.
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.
Mwambieni, Kama niishivyo kweli, asema Bwana, kama mlivyonena masikioni mwangu, ndivyo nitakavyowatenda ninyi: Mizoga yenu itaanguka katika jangwa hili; na wote mlihesabiwa miongoni mwenu, kwa kadiri ya hesabu yenu yote, tangu wenye miaka ishirini na zaidi, walioninung’unikia, hakika hamtaingia katika nchi ile ambayo niliapa kuwakalisha ndani yake, ila Kalebu, mwana wa Yefune, na Yoshua, mwana wa Nuni. Hesabu 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.”
Tugsis White aq nalunaqsiivoq Joshua-lu Caleb-lu kikkunnik “silarsuup naanerisa tikissimasaanik” assersuuteqartuusut, taakkualu “pilliummik Guutimik isumaqatigiissusiortut.”
“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.
“Ni kwa ajili ya onyo letu, sisi tuliowajiwa na mwisho wa dunia, ndipo historia hii ikaandikwa. Ni mara ngapi watu wa Mungu leo huishi tena uzoefu wa wana wa Israeli! Ni mara ngapi hunung’unika na kulalamika! Ni mara ngapi hurudi nyuma Bwana awapoamuru waende mbele! Kazi ya Mungu inateseka kwa kukosa watu kama Kalebu na Yoshua, watu wa uaminifu na tumaini lisilotikisika. Mungu awaita watu watakaojitoa kwake ili wajazwe na Roho wake. Kazi ya Kristo na ya wanadamu yahitaji watu waliotakaswa, wenye kujitoa mhanga, watu watakaotoka nje ya kambi, wakichukua shutuma. Na wawe watu hodari, mashujaa, wanaofaa kwa shughuli za thamani, nao wafanye agano na Mungu kwa dhabihu.” Review and Herald, May 20, 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
هو پەیمانەیەک کە نوێ دەکرێتەوە، وەک لە نوێکردنەوەی پەیمانەکە لەگەڵ یەشوع و کالیب نیشان دراوە، ئەو پەیمانەیە لەگەڵ سەد و چل و چوار هەزار و جەماوەری گەورەیە. ئەوە دوای ئەوە نوێ دەکرێتەوە کە گەلی هەڵبژێردراوی پەیمانی سەرەتایی لەلایەن خوداوە طەلاق دەدرێن و بۆ مردن لە چۆڵەوانی دیاری دەکرێن. پەیمانەکە لەگەڵ سەد و چل و چوار هەزار لە هەمان مێژووی تەواودەبێت کە تێیدا گەلێکی هەڵبژێردراوی پێشوو ڕەت دەکرێتەوە.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Efeso ekisobanura icyo kwifuzwa, kandi umurimo wakozwe na Yosuwa n’Itorero rya mbere wari “uwifuzwa.” Igihe Yosuwa yayoboraga ubwoko bw’Imana ngo bwinjire mu Gihugu cy’Isezerano, yagiye ajya imbere anesha. Ikimenyetso cya mbere kijyana n’Itorero rya Efeso, kandi kigereranywa n’ifarashi y’umweru ijya imbere inesha. Ibi byari ukuri kuri Yosuwa no ku Itorero ry’intumwa. Ikimenyetso cya mbere kijyana n’Itorero rya Efeso muri Isirayeli ya kera no muri Isirayeli ya none.
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.
Simana imepokewa kutoka kwa neno “manemane,” ambalo ni mafuta yaliyotumiwa kwa kuwapaka wafu kwa maziko. Muhuri wa pili unawakilishwa na farasi mwekundu aliyepewa “upanga mkubwa” na “uwezo” wa kuondoa “amani duniani,” jambo lililomaanisha kwamba watu katika historia hiyo “wangeuana wao kwa wao.” Muhuri wa pili unaenda sambamba na kanisa la Simana, nao unawakilisha mamlaka waliyopewa adui za Mungu, ikiwaruhusu kuwashinda na kuwaua watu wa Mungu. Hili lilitimizwa katika kipindi kilichofuata kanisa la mitume na pia katika historia ya Waamuzi. Katika historia zote mbili Mungu aliruhusu nguvu zilizo nje ya watu wa Mungu kuleta vita na mauti juu ya watu Wake. Katika kanisa la mitume vita hiyo ilisukumwa na kukataliwa kwa dini ya Kristo, ambayo katika kipindi kilichotangulia cha Efeso ilikuwa haiwezi kushindwa ilipokuwa ikiipeleka injili kwa ulimwengu. Msukumo wa adui za watu wa Mungu katika kipindi cha Waamuzi ulitokana na kipindi kilichotangulia cha Efeso, ambapo Mungu alidhihirisha uweza Wake juu ya Misri na juu ya mataifa yaliyofuata ambayo Yoshua alikuwa ametumiwa kuyashinda. Muhuri wa pili unaenda sambamba na kanisa la Simana katika Israeli ya kale na ya kisasa.
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.
പെർഗമോൻ എന്നതിന് “കോട്ടയുറപ്പുള്ള കോട്ടനഗരം” എന്ന അർത്ഥമുണ്ട്; അതുകൊണ്ട് അത് ഒരു രാജാവിന്റെ കോട്ടയെ പ്രതിനിധീകരിക്കുന്നു. മൂന്നാമത്തെ മുദ്ര പെർഗമോനോടു സമാന്തരമായി നിലകൊള്ളുകയും ദൈവത്തിന്റെ ന്യായവിധിക്കെതിരായി ഭൂമിയിലെ രാജാക്കന്മാർ മനുഷ്യന്യായവിധി നടപ്പിലാക്കുന്ന ചരിത്രത്തെ പ്രതിനിധീകരിക്കുകയും ചെയ്യുന്നു. അതിനാൽ, “ഗോതമ്പ്,” “യവം,” “എണ്ണ,” “വീഞ്ഞ്” എന്നിവ തൂക്കിനോക്കുന്ന “രണ്ട്” തുലാസുകളാൽ പ്രതിനിധീകരിക്കപ്പെടുന്ന അളവ്, അഥവാ ന്യായവിധി, രാജകീയമായ മനുഷ്യാധികാരത്തെ സൂചിപ്പിക്കുന്നു; അത് ദൈവത്തിന്റെ ന്യായവിധിയോടു താരതമ്യപ്പെടുത്തുമ്പോൾ എപ്പോഴും ദോഷപൂർണ്ണമായിരിക്കുന്നു. ഓർക്കുക: സത്യസന്ധമായ അളക്കലിനോ സത്യസന്ധമായ തൂക്കലിനോ രണ്ട് തുലാസുകൾ ആവശ്യമില്ല. രണ്ട് തുലാസുകൾ അസമമായ ന്യായവിധിയെ പ്രതിനിധീകരിക്കുന്നു.
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.
“Ngano ya shayiri” ni ishara ya sadaka ya “malimbuko” ya sikukuu ya Pasaka; “ngano” ni ishara ya sadaka ya “mikate miwili ya kutikiswa” ya sikukuu ya Pentekoste. “Mafuta” ni ishara ya Roho Mtakatifu, na “divai” ni ishara ya fundisho. Pergamo katika wakati wa Israeli ya kale ni kipindi cha wafalme wa Israeli waliopatana kwa maafikiano ya upotovu, ambao walileta hukumu juu ya mfumo wa ibada wa Mungu unaowakilishwa na kipindi cha Pasaka hadi Pentekoste. Kweli za neno la Mungu zinawakilishwa na “divai” na “mafuta.” Katika Israeli ya kale na ya kisasa pia, kanisa la Pergamo ni kipindi ambacho Shetani hujaribu kutimiza kile ambacho hakuweza kukifanya kwa kumwaga damu katika historia inayowakilishwa na Smirna. Katika Pergamo Shetani alijaribu kuwaangamiza watu wa Mungu na kweli ya Mungu kwa njia ya maafikiano, si kwa kumwaga damu kama inavyowakilishwa katika Smirna. Maafikiano ya wafalme wa Israeli ya kale yanafananisha maafikiano ya Konstantino katika Israeli ya kisasa.
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 yana maana ya “dhabihu ya majuto” na inanena kuhusu roho ya ushahidi wa imani hadi kufa ambayo Mungu huwapa watu Wake wanaouawa kwa ajili ya jina Lake. Dhabihu ya majuto inawakilisha utayari wa kumtumikia Kristo katika hali ngumu sana, kama inavyowakilishwa na Danieli, Shadraki, Meshaki, na Abednego wakati wa utekwa wa ile miaka sabini; nayo pia inawakilisha dhabihu ya Wawaldensia, Wahuguenoti, na wengineo walioteswa, kufungwa gerezani, kusingiziwa, na kuuawa na mamlaka ya kipapa katika historia ya ile miaka elfu moja mia mbili na sitini. Muhuri wa nne unaenda sambamba na kanisa la Tiatira na unawakilisha mateso yaliyofanywa na Babeli ya kale dhidi ya Israeli ya kale na mateso yaliyofanywa na Babeli ya kisasa dhidi ya Israeli ya kisasa. Historia ya nyakati zote mbili za utekwa kwanza ilihitaji kuanguka kutoka katika kweli, jambo ambalo wafalme wa Israeli na mfalme Konstantino walilitimiza. Vyote viwili vilitayarisha njia kwa ajili ya kipindi kinachowakilishwa na 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 kaji ko inshi mueliano na kujitambulisha kwa jina, lakini ungamo hilo ni uongo. Uwepo wa Shekinah haukuwahi kudhihirishwa katika hekalu la pili. Uwepo wa Kristo haukuwahi kudhihirishwa katika historia ya Sardis. Matengenezo ya Enzi za Giza, kimsingi, yalikuwa mfululizo wa hatua moja mbele na mbili nyuma. Kazi ambayo historia ya Sardis ilipaswa kutimiza katika Matengenezo ya Kiprotestanti haikuwahi kukamilishwa.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Philadelphia ni kumaanisha upendo wa kindugu, nao haiwezekani kumpenda ndugu yako ikiwa humpendi Mungu kwanza.
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.
አንድ ሰው፣ “እግዚአብሔርን እወዳለሁ” ቢል ወንድሙን ግን ቢጠላ፣ ሐሰተኛ ነው፤ ምክንያቱም ያየውን ወንድሙን የማይወድ ያላየውን እግዚአብሔር እንዴት ሊወድ ይችላል? ከእርሱም ይህን ትእዛዝ ተቀብለናል፥ እግዚአብሔርን የሚወድ ወንድሙን ደግሞ ይውደድ። 1 ዮሐንስ 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Filadelfia nikyo k’éklesia yá wa kénda Nzambi, ye mu diambu yai mpasi ata mosi ko, to lukebisu, iatumbukilaka Filadelfia ko.
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.
Ne kwa malaika wa kanisa lililo katika Filadelfia andika; Haya ndiyo asemayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna mtu afungaye; naye afungaye wala hakuna mtu afunguaye; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna mtu awezaye kuufunga; kwa maana unayo nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu. Tazama, nitawafanya wale wa sinagogi la Shetani, wajisemao kuwa ni Wayahudi, nao siyo, bali wasema uongo; tazama, nitawafanya waje wasujudie mbele ya miguu yako, na kujua ya kuwa nimekupenda. Kwa kuwa umelishika neno la subira yangu, mimi nami nitakulinda na saa ya kujaribiwa, itakayowajia ulimwengu wote, kuwajaribu wakaao juu ya nchi. Tazama, naja upesi: shika sana ulicho nacho, asije mtu akaitwaa taji yako. Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo kamwe tena: nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ndio Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu: nami nitaandika juu yake jina langu jipya. Ufunuo 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
Filadelfia eha “Dauti chabi” udar ani, antiq Israel ku Filadelfia tarix re semane Dauti Putra madhya paithile, yaha anya bisay madhyare bhabishyadbakta-sambandhiya siddhanta Alpha o Omega, prathama o sesa, ku pratibimbita kare. Sehi chabi “historicism” namaka paddhati-ku pratibimbita kare. Antiq Israel ra sesa parbare Filadelfia mandali dvara pratini dhita samayare, Baibelia bhabishyadbani ra nija Lekhaka hi sehi chabi thile. Millerite itihas re Filadelfia mandali dvara pratini dhita samayare, William Miller-ku sehi chabi dia gala. Sehi dui itihas re Khrista semananka saha byabahar kale je semane nijaku Abraham ra putra boli bhabuthile, kintu semane ta nuhanti. Miller semananka saha byabahar kale je Protestants mane nijaku adhyatmik Yahudi boli bhabuthile, kintu semane ta nuhanti.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Yeye aliye na sikio, na alisikie lile ambalo Roho ayaambia makanisa. Ufunuo 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.
Laodicea emaanisha watu waliokumiwa, na Walaodikia, yaani Wayahudi wa kipindi cha Kristo, hatimaye walikumiwa mwaka 70 BK katika kuangamizwa kwa Yerusalemu. Hukumu ya mwisho ya Uprotestanti ulioasi hutukia katika wakati wa shida ya sheria ya Jumapili, lakini walikutana na hukumu yao walipoikataa ujumbe wa malaika wa kwanza katika majira ya kuchipua ya mwaka 1844, na kisha kwa tamko la kimungu wakatajwa kuwa binti za Babeli. Waprotestanti hao walioanguka wanauwakilisha kiishara Uadventista wa Laodikia katika siku za mwisho za hukumu ya upelelezi.
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.”
Oho senu musoqono nakayasoloola usi vaa ni vinaka e dua na sala e vuqa ka duidui e rawa ni kilai vakadodonu kina na vitu na lotu ni Vakatakila me vaka na ivakatakilakila vakaparofita, ka ni oti oya me qai vakayagataki vakaparofita. Ia e dodonu me kilai ka vakayagataki ena loma ni ivakarau ni lawa vakaparofita “sa soli vei keda mai vua na lewa cecere duadua.”
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.
Ebiwandi ebyaweereddwa amakanisa musanvu byali bikwata ku makanisa musanvu agaaliwo mu kiseera Yokaana lwe yawandiika obubaka obwo. Ebiwandi ebyaweebwa amakanisa musanvu bireeta okuyigirizibwa n’okulabula eri amakanisa gonna mu byafaayo byonna. Ebiwandi ebyaweebwa amakanisa musanvu bireeta okuyigirizibwa n’okulabula eri Bakristaayo ssekinnoomu mu byafaayo byonna. Amakanisa omusanvu gakiikirira ebyafaayo by’Obukristaayo okuva mu kiseera ky’abatume okutuuka ku nkomerero y’ensi. Amakanisa omusanvu gakiikirira ebyafaayo bya Isirayiri ow’edda okuva mu kiseera kya Musa okutuuka ku kuzikirizibwa kwa Yerusaalemi mu mwaka gwa AD 70. Amakanisa omusanvu gayinza okutegeerekeka era ne gakozesebwa nga omuntu ayawula enjawulo eriwo wakati w’amakanisa ana agasooka n’amakanisa asatu agasembayo.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
لە نێو ئەو شەش جۆرە بەکارهێنانە پێشبینییانەی کە دیاریمان دەکەین، هەمان ئەو بەکارهێنانانە لە حەوت مۆرەکانیشدا نوێنەرایەتی دەکرێن.
We will address these truths in the next article.
Hakiiki ezi tukaaziandikwa mu makaratasi gakukonkera.