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# Laodicea - Number Four

Laodiceya — Lamba ta Hudu

Overlapping Histories

Tarihohi Masu Jere a Kan Juna

Author

Jeff Pippenger

Published

September 1, 2023

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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.

Bangaren da na nuna cewa mai yiwuwa Stephen Haskell bai gani ba, ko da yake ya tabbatar da shi ta wurin gane gaskiyoyin da suke fito da wannan gaskiya fili, shi ne cewa a cikin tarihin ƙarshen Isra’ila ta dā, a lokaci guda kuma kana samun farkon Isra’ila ta zamani yana mamaye wannan lokaci guda na tarihi. Sa’ad da Almasihu yake tabbatar da alkawari da mutane da yawa har mako guda ɗaya (kwana dubu biyu da ɗari biyar da ashirin), Isra’ila ta dā tana rayuwa cikin ƙwarewar Laodicea, a gefen a tofar da ita daga bakin Ubangiji. A lokaci guda kuma Isra’ila ta zamani tana rayuwa cikin ƙwarewar Afisa. Ana warwatsa Laodicea ta Isra’ila ta dā, kuma ana tattara Afisa ta Isra’ila ta zamani a cikin wannan tarihi guda ɗaya.

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.

Kuma “eh” idan kuna mamaki, ina sane cewa makon da Kristi ya tabbatar da alkawari a cikar Daniyel sura ta tara, wanda ya fara da baftismarsa ya kuma ƙare da jifan Istifanas da duwatsu, ba kwanaki dubu biyu da ɗari biyar da ashirin ba ne a zahiri; amma a annabce tabbatacce haka ne ƙwarai, gama a annabce shekara ɗaya daidai take da kwanaki ɗari uku da sittin. Kwanaki ɗari uku da sittin idan aka ninka su da bakwai su ne dubu biyu da ɗari biyar da ashirin, kuma “ainihin tsakiyar” wancan makon annabci ita ce gicciye. A annabce Kristi ya sa gicciye a ainihin tsakiyar wannan lokacin annabci na kwanaki dubu biyu da ɗari biyar da ashirin, ta haka yana nuna cewa “sau bakwai” na Littafin Lawiyawa ashirin da shida an kafa su kuma gicciyen Kristi ne yake tabbatar da su. Ba haɗari ba ne cewa, sa’ad da ‘Yar’uwa White take koyarwa, kamar yadda take yi, cewa duka tsattsarkan allunan Habakkuk; jadawalin 1843 da jadawalin 1850 suna da annabcin shekaru dubu biyu da ɗari biyar da ashirin a daidai tsakiyar jadawalin, kuma duka jadawalan suna da gicciye a ainihin tsakiyar wannan kwatanci.

> “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.

> “Littafi Mai Tsarki ya ƙunshi dukan ƙa’idodin da mutane suke bukata su fahimta domin a shirya su ko dai domin wannan rai ko kuma domin rai mai zuwa. Kuma waɗannan ƙa’idodi kowa na iya fahimtarsu. Babu wanda yake da ruhin yaba wa koyarwarsa da zai karanta ko sashe guda ɗaya daga Littafi Mai Tsarki ba tare da ya sami daga cikinsa wani tunani mai taimako ba. Amma koyarwa mafi tamani ta Littafi Mai Tsarki ba a samunta ta wurin nazari na lokaci-lokaci ko wanda ba shi da daidaituwar juna. Ba a gabatar da babban tsarinsa na gaskiya ta irin wannan hanya da mai karatu mai gaggawa ko marar kulawa zai iya gane shi ba. Yawancin taskokinsa suna kwance ne sosai a ƙarƙashin saman abu, kuma ba a iya same su sai ta wurin bincike mai ƙwazo da ƙoƙari mai ɗorewa. Gaskiyoyin da suke haɗuwa su zama wannan babban cikakken abu dole ne a neme su a kuma tattara su, ‘nan kaɗan, can kaɗan.’ Ishaya 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.

> “Sa’ad da aka binciko su haka, kuma aka tattara su wuri guda, za a ga cewa sun dace da juna da cikakkiyar daidaito. Kowane Linjila ƙari ne ga sauran, kowace annabci bayani ne na wata annabci, kowace gaskiya kuma ci gaban wata gaskiya ce. Misalan tsarin ibadar Yahudawa ana bayyana su sarai ta wurin bishara. Kowane ƙa’ida a cikin maganar Allah tana da matsayinta, kowane al’amari kuma yana da muhimmancin da yake ɗauke da shi. Kuma cikakken ginin duka, a cikin tsari da aiwatarwa, yana ba da shaida game da Mawallafinsa. Irin wannan gini babu wata hankali da za ta iya ƙirƙira ko tsara shi sai na Madawwami marar iyaka.” 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.

Tare da ƙa’idar cewa kowace daga cikin ikilisiyoyi bakwai ana maimaita ta a cikin tarihin Millerite, haka kuma a cikin tarihinmu, akwai wata muhimmiyar ƙa’ida da Adventism na farko ya amince da ita. Wannan ƙa’idar tana nuna cewa Ruhu Mai Tsarki yana amfani da layukan annabci na “ciki da waje” na tarihin guda domin isar da gaskiya. Miller ya gane wannan kuma ya koyar da shi kai tsaye. Ya koyar daidai cewa hatimai bakwai na Ru’ya ta Yohanna suna wakiltar tarihi mai tafiya daidai da na ikilisiyoyin, amma a cikin wannan kwatanci mai daidaito, hatiman suna wakiltar gaskiyar waje, ikilisiyoyin kuma gaskiyar ciki ta wannan tarihi ɗaya ne. Uriah Smith ma ya yi magana a kan wannan ƙa’ida, kuma ya yi amfani da kalmomin “ciki” da “waje,” waɗanda a ganina su ne hanya mafi kyau ta bayyana waɗannan layuka biyu masu tafiya daidai.

> “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.

> “An gabatar mana da hatiman a surori na 4, da 5, da 6 na Ru’ya ta Yohanna. An bayyana al’amuran da aka nuna ƙarƙashin waɗannan hatiman a Ru’ya ta Yohanna 6, da aya ta farko ta Ru’ya ta Yohanna 8. A bayyane yake cewa suna ƙunshe da abubuwan da suke da alaƙa da ikkilisiya tun daga buɗewar wannan zamani har zuwa zuwan Almasihu.

> “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.

> “Yayin da ikklisiyoyi bakwai suke gabatar da tarihin cikin gida na ikkilisiya, hatimai bakwai kuwa suna fito da manyan abubuwan da suka faru na tarihinta na waje.” 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.

Yanzu za mu fara nazarinmu game da majami’u bakwai. Yana da muhimmanci a gane cewa majami’u biyu na farko, sa’an nan kuma ta uku da ta huɗu, suna da alaƙar “sababi da sakamako” wadda take wajabta a yi la’akari da su tare. Simirna ita ce majami’ar da ke wakiltar waɗanda Roma ta tsananta musu, kuma Afisa ita ce majami’ar da ta kai bishara ga dukan duniya.

> “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.

> “A Antiyokiya ne aka fara kiran almajirai Kiristoci. An ba su wannan suna ne domin Almasihu shi ne babban jigon wa’azinsu, koyarwarsu, da hirarsu. A koyaushe suna ta ba da labarin abubuwan da suka faru a kwanakin hidimarsa a duniya, sa’ad da almajiransa suka sami albarkar kasancewarsa tare da su a zahiri. Ba tare da gajiyawa ba suka ci gaba da yin tsokaci a kan koyarwarsa da mu’ujizojin warkarwarsa. Da leɓɓa masu rawa da idanu masu cike da hawaye suka yi magana game da azabarsa a gonar, cin amanarsa, shari’arsa, da kashe shi, da jimirin da tawali’un da ya jimre zagi da azabtarwar da maƙiyansa suka ɗora masa, da jinƙan irin na Allah da ya yi addu’a da shi domin waɗanda suke tsananta masa. Tashinsa daga matattu da hawansa zuwa sama, da aikinsa a sama a matsayin Matsakanci domin mutum mai faɗuwa, su ne batutuwan da suka yi farin cikin yin dogon zance a kansu. Da kyau ƙwarai arna suka kira su Kiristoci, domin suna wa’azin Almasihu kuma suna miƙa addu’o’insu ga Allah ta wurinsa.

> “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.

> “Allah ne ya ba su sunan Kirista. Wannan suna ne na sarauta, wanda aka ba dukan waɗanda suka haɗa kansu da Almasihu. Game da wannan suna ne Yakubu ya rubuta daga baya cewa, ‘Ashe, ba attajirai ne suke zaluntarku ba, su kuma jawo ku gaban kujerun shari’a? Ashe, ba su ne suke saɓo wa wannan kyakkyawan suna da aka kira ku da shi ba?’ Yakubu 2:6, 7. Kuma Bitrus ya bayyana cewa, ‘In kuwa wani yana shan wahala saboda shi Kirista ne, kada ya ji kunya; sai dai yă ɗaukaka Allah a wannan al’amari.’ ‘In ana zaginku saboda sunan Almasihu, ku masu albarka ne; gama Ruhun ɗaukaka da na Allah yana zaune a kanku.’ 1 Bitrus 4:16, 14.” Ayyukan Manzanni, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Ikilisiyar Afisa ta wakilci Ikilisiyar farko wadda ta rayu “cikin tsoron Allah a cikin Almasihu Yesu,” wanda kuwa “dalili” ne da kullum yake haifar da “sakamako.”

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> I, kuma dukan waɗanda suke so su rayu cikin ibada a cikin Almasihu Yesu za su sha tsanantawa. 2 Timotawus 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.

Tsoron Allah na ikilisiyar Afisa ne ya haifar da tsanantarwar da ikilisiyar Simirna ke wakilta. Ikilisiyoyin biyu suna wakiltar dangantakar sababi da sakamako, kuma sakamakon yana bukatar abin da ya gabace shi a matsayin sababi. Tsanantarwar rikicin dokar Lahadi tana tashi ne sakamakon bayyanar abin da Sister White ta kira “tsoron Allah na farko-farko.” Wani irin tsoron Allah da aka riga aka misalta shi a cikin tarihin da ya gabata, ko kuma tarihin farko-farko.

> “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.

> “Duk da yaɗuwar komawa baya daga bangaskiya da ibada, akwai sahihan mabiyan Almasihu a cikin waɗannan majami’u. Kafin ziyarar ƙarshe ta hukuntan Allah a kan duniya, za a sami irin farkawar tsoron Allah na asali a cikin mutanen Ubangiji wadda ba a taɓa gani ba tun zamanin manzanni. Za a zubo Ruhu da ikon Allah a kan ’ya’yansa. A wancan lokaci da yawa za su raba kansu daga waɗannan majami’u inda ƙaunar wannan duniya ta maye gurbin ƙaunar Allah da Maganarsa. Da yawa, daga cikin masu hidima da talakawa, za su karɓi manyan gaskiyoyin nan da farin ciki, waɗanda Allah ya sa ake shelantawa a wannan lokaci domin a shirya mutane domin zuwan Ubangiji na biyu. Maƙiyin rayuka yana son ya hana wannan aiki; kuma kafin lokacin irin wannan motsi ya zo, zai yi ƙoƙari ya hana shi ta wurin kawo ƙirƙirarren kama. A cikin waɗannan majami’u waɗanda zai iya jawo su ƙarƙashin ikonsa na ruɗi zai sa ya bayyana kamar ana zubo albarka ta musamman ta Allah; za a ga abin da ake ɗauka babban sha’awar addini ne. Jama’a masu yawa za su yi murna ƙwarai cewa Allah yana aiki ta hanya mai banmamaki a gare su, alhali kuwa aikin na wani ruhu ne dabam. A ƙarƙashin siffar addini, Shaidan zai nemi faɗaɗa tasirinsa a kan duniyar Kirista.” 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.”

Kiran Tsakar Dare na “kwanaki na ƙarshe” shi ne farfaɗowar “tsarkin ibada na asali” da aka gano a cikin wannan sakin layi. Farfaɗowa ce da take faruwa a cikin wani motsi, ba a cikin coci ba. Tarihin da ’Yar’uwa White ta yi amfani da shi wajen bayyana wannan farfaɗowar shi ne tarihin “zamanin manzanni,” wanda cocin Afisa ke wakilta. Wannan farfaɗowar za ta haifar da “tsanantawa.”

> “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.

> “Da yawa za a jefa su cikin kurkuku, da yawa kuma za su gudu domin tsira da rayukansu daga birane da garuruwa, kuma da yawa za su zama shahidai saboda Almasihu, sa’ad da suke tsayawa don kāre gaskiya.” Selected Messages, littafi na 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.

“Rayuwar Almasihu a duniya” a cikin nassi na gaba tana wakiltar farkon ikilisiyar Afisa, amma kuma tana zama misali na tarihin Adventism na Laodiceya a ƙarshen duniya.

> “‘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.

> “‘An mai da shari’a baya, adalci kuma yana tsaye daga nesa; gama gaskiya ta fāɗi a kan titi, kuma daidaito ba ya iya shiga. Hakika, gaskiya ta gushe; wanda kuma ya rabu da mugunta yana mai da kansa ganima.’ Ishaya 59:14, 15. Wannan ya cika a rayuwar Kristi a duniya. Ya kasance mai aminci ga dokokin Allah, yana kawar da al’adun mutane da bukatunsu waɗanda aka ɗaukaka aka sa a madadinsu. Saboda wannan aka ƙi shi aka kuma tsananta masa. Wannan tarihi yana maimaituwa.” 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.

Kwarewar da Afisa ke wakilta tana faruwa a lokaci guda da kwarewar Laodikiya. Yahudawan masu gardama su ne Laodikiya na Isra’ila ta dā, kuma Almasihu da almajiransa su ne Afisawa na Isra’ila ta zamani. Yohanna Mai Baftisma ne ya gabatar da cocin Afisa, kuma shi yana wakiltar cocin da ke cikin “kwanaki na ƙarshe” wadda Laodikiya ke hamayya da ita, waɗanda suke kiran kansu Yahudawa, amma ba haka suke ba.

> “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.

> “Aikin Yohanna Mai Baftisma, da kuma aikin waɗanda a cikin kwanaki na ƙarshe suke fitowa cikin ruhu da ikon Iliya domin su tashe mutane daga halin ko-in-kula nasu, a fannoni da yawa ɗaya ne. Aikinsa alama ce ta aikin da dole ne a yi a wannan zamani. Almasihu zai zo a karo na biyu domin ya yi wa duniya shari’a cikin adalci. Manzannin Allah waɗanda suke ɗauke da saƙon gargaɗi na ƙarshe da za a ba duniya, za su shirya hanya domin zuwan Almasihu na biyu, kamar yadda Yohanna ya shirya hanya domin zuwansa na fari. A cikin wannan aikin shiri, ‘kowane kwari za a ɗaukaka, kuma kowane dutse za a ƙasƙantar da shi; abin da yake lanƙwashe za a miƙe shi, kuma wurare masu sarkakiya za su zama fili’ gama tarihi zai sāke maimaitu, kuma har yanzu ‘ɗaukakar Ubangiji za a bayyana, kuma dukan ’yan adam za su gan ta tare; gama bakin Ubangiji ne ya faɗa.’” Southern Watchman, Maris 21, 1905.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Afisa ita ce “sababi,” kuma Simirna ita ce “sakamako.” Pergamus da Tiyatira su ma suna wakiltar dangantakar sababi da sakamako. Pergamus ita ce ikkilisiyar sulhu da ta lalatar da Kiristanci ta wajen haɗa shi da arna. Ikkilisiyar Kirista ta fāɗi sa’ad da ta karɓi hujjar cewa yana yiwuwa bautar gumakan arna ta zauna tare a cikin iyakokinta. Sarkin Roma Constantine shi ne alamar wannan tarihin sulhu, kuma aikinsa na annabci shi ne ya haifar da kaucewar gaskataccen Kiristanci tun kafin a bayyanar da papacy.

> 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.

> Kada kowa ya ruɗe ku ta kowace hanya; gama wannan rana ba za ta zo ba, sai fa in da farko ridda ta zo, kuma a bayyana mutumin zunubi, ɗan hallaka; wanda yake hamayya, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake yi wa sujada; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. Ashe, ba ku tuna ba cewa, sa’ad da nake tare da ku tukuna, na faɗa muku waɗannan abubuwa? Yanzu kuma kun san abin da yake riƙe shi, domin a bayyana shi a lokacinsa. Gama asirin mugunta yana ta aiki tun yanzu; sai dai wanda yake hana yanzu zai ci gaba da hana, har sai an kawar da shi daga hanya. Sa’an nan kuwa za a bayyana wannan Mugun, wanda Ubangiji zai hallaka da numfashin bakinsa, kuma zai shafe shi da hasken bayyanarsa. 2 Tassalunikawa 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.

Ikkilisiyar Pergamos ita ce “sababi,” Thyatira kuma ita ce “sakamako.” Annabi Daniyel sau da yawa yana gabatar da tarihin arna yana ba da hanya ga tsarin Paparoma, kuma ridda da ta riga kafuwar Paparoma wadda Bulus ya bayyana an yi maganarta a Daniyel sura ta goma sha ɗaya.

> 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.

> Gama jiragen ruwa na Chittim za su zo su tasar masa; saboda haka zai yi baƙin ciki, ya komo, kuma ya yi fushi da alkawari mai tsarki; haka kuma zai yi; har ma zai komo, ya kulla fahimta da waɗanda suka yashe alkawari mai tsarki. Kuma mayaƙa za su tsaya a gefensa, za su kuma ƙazantar da Wuri Mai Tsarki na ƙarfi, su kawar da hadayar kullum, kuma za su kafa ƙazantar banƙyama mai sa kufai. Daniyel 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.

Ikilisiyar sulhu wadda ta yi ridda kafin a bayyana ikon papanci a cikin tarihin duniya, Daniyel ya wakilta ta da cewa “su waɗanda” suka yashe “alkawari mai tsarki.” Bayan sun yashe alkawarin, sai aka ɗora papanci, wanda Daniyel ya wakilta da “abin ƙyama mai sa hallaka,” a kan kursiyin sarautar duniya. Sister White ta tantance ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya sa’ad da ta ce, “annabcin da ke cikin Daniyel sura ta goma sha ɗaya ya kusan kai ga cikakkiyar cika.” Ayoyi shida na ƙarshe su ne cikar ƙarshe ta Daniyel sura ta goma sha ɗaya, kuma tana koyar da cewa tarihin da waɗannan ayoyi na ƙarshe suka wakilta, Daniyel 11:30–36 ya riga ya siffanta shi, wanda ke bayyana “dalili da sakamako” na tarihi da Pergamos da Tayatira suka wakilta.

> “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.

> “Ba mu da lokacin da za mu ɓata. Lokutan wahala suna gabanmu. An cika duniya da ruhun yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru. Annabcin da yake cikin sura ta goma sha ɗaya ta littafin Daniyel ya kusan kaiwa ga cikakkiyar cikar sa. Yawancin tarihin da ya faru cikin cikar wannan annabcin za a maimaita shi.”

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “A cikin aya ta talatin an yi magana game da wani iko cewa ‘an kawo ayoyi 30 zuwa 36 a nan a matsayin zance kai tsaye.’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Al’amura masu kama da waɗanda aka bayyana cikin waɗannan kalmomi za su faru.” Manuscript Releases, lamba ta 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.

Dangantakar sanadi da sakamako na Pergamos da Tayatira, haka kuma dangantakar sanadi da sakamako na Afisa da Simirna, za a maimaita su a cikin “kwanaki na ƙarshe.” Furotestocin Amurka za su yi sulhu da bautar gumaka, kamar yadda Pergamos ke wakilta (babbar alamar bautar gumaka ita ce bautar rana), kuma sa’ad da suka yi ridda za a shirya hanya domin mutumin zunubi, ya sake a bayyana shi ta annabci. Yayin da ake maimaita ridda da kuma ɗora fafaroma a kan karagar mulki, Allah kuma a lokaci guda zai kasance yana tashe da coci mai wakilcin Afisa domin ta kai saƙon Daniyel da Ru’ya ta Yohanna ga duniya, kuma tsanantawar da Simirna ke wakilta za a maimaita ta.

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:

Zan yi magana game da ikklisiyoyi uku na ƙarshe bayan mun yi la’akari da gaskiyar cewa hatimai huɗu na farko na Ru’ya ta Yohanna wata layin gaskiya ne na waje da ke tafiya a layi ɗaya da layin gaskiya na ciki da ikklisiyoyi huɗu na farko suke wakilta. Kamar yadda aka riga aka lura, Uriah Smith ya bayyana hakan ta wannan hanya:

> “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.

> “Yayin da ikkilisiyoyi bakwai suke gabatar da tarihin cikin gida na ikkilisiya, hatimai bakwai kuma suna fito da manyan abubuwan da suka faru na tarihinta na waje.” 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.

Mun nuna cewa majami’u huɗu na farko suna wakiltar dangantaka biyu na “sanadi da sakamako” da ake maimaitawa a cikin “kwanaki na ƙarshe.” Bisa ga magabatan Adventism, amma mafi muhimmanci bisa ga ikon Maganar Allah, waɗannan tarihohi huɗu na cikin-gida na ikilisiya ya kamata su kasance da daidaitacciyar tarihinta ta waje wadda hatimai huɗu na farko suke wakilta. Hati na farko da na biyu suna maimaita irin halayen nan na Afisa da Simirna, amma suna amfani da farin doki don wakiltar aikin kai Kiristanci ga duniya. Yana wakiltar aikin ikilisiya na waje, kuma hati na biyu yana wakiltar wankan jini na Simirna da jan doki.

> 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.

> Sai na ga lokacin da Ɗan Ragon ya buɗe ɗaya daga cikin hatiman, sai na ji kamar ƙarar tsawa, ɗaya daga cikin halittu huɗu yana cewa, Zo ka gani. Sai na duba, ga kuma farin doki; wanda yake zaune a kansa kuwa yana da baka; aka kuma ba shi kambi: sai ya fita yana nasara, domin ya yi nasara. Da ya buɗe hatimi na biyu, sai na ji halitta ta biyu tana cewa, Zo ka gani. Sai wani doki ya fito, ja; aka kuma ba wanda yake zaune a kansa iko ya kawar da salama daga duniya, har su kashe juna: aka kuma ba shi babban takobi. Ru’ya ta Yohanna 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.”

Zakariya ya ƙunshi wasu ayoyi kaɗan da suke bayyana kai tsaye dawakan nan huɗu da aka wakilta a cikin hatiman farko huɗu na Ru’ya ta Yohanna. A ɗaya daga cikin waɗannan ayoyin a sura ta goma, Zakariya ya bayyana cewa sa’ad da aka zubo ruwan sama na ƙarshe, “garken Yahuza,” wato “gidan” Allah, za a mai da shi “dawansa mai kyau a yaƙi.”

> 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.

> Ku roƙi Ubangiji ya ba da ruwan sama a lokacin ruwan sama na ƙarshe; sa’an nan Ubangiji zai yi gizagizai masu walƙiya, ya ba su ruwan sama mai ƙarfi, ga kowa kuwa ciyawa a cikin gona. Gama gumaka sun faɗi banza, masu duba sun ga ƙarya, sun kuma ba da mafarkai na ƙarya; suna ta’azantarwa a banza. Saboda haka suka tafi kamar garke, suka sha wahala, domin babu makiyayi. Fushina ya ƙuna a kan makiyayan, na hukunta bunsurai; gama Ubangiji Mai Runduna ya ziyarci garkensa, wato gidan Yahuza, ya kuma mai da su kamar dokinsa mai daraja a cikin yaƙi. Zakariya 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 ta maimaita bayyana cewa zubowar Ruhu Mai Tsarki a Fentikos yana misalta ruwan sama na ƙarshe wanda yanzu yake saukowa. Aikin da aka yi domin duniya a Fentikos yana wakilta ta wurin ikkilisiyar Afisa, kuma Afisa ce ke haifar da tsanantawar da Simirna ke wakilta, wadda Yohanna ya wakilta a matsayin “dokin ja” na hatimi na biyu. Hatimai biyu na farko suna tafiya daidai da ikkilisiyoyi biyu na farko, kuma suna kwatanta “kwanaki na ƙarshe,” sa’ad da ake zubo ruwan sama na ƙarshe.

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.”

Ruhun Annabci kuma yana zaɓen ƙarshen hatimi na uku da farkon hatimi na huɗu, ta haka yana ɗaure su tare (sababbi da sakamako), kuma a yin haka ta sanya tarihin da aka wakilta a matsayin wanda yake akwai a zamaninta da kuma a cikin “kwanaki na ƙarshe.”

> “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.

> “Ana ganin wannan ruhu ɗaya a yau wanda aka wakilta a Ru’ya ta Yohanna 6:6–8. Tarihi zai maimaitu. Abin da ya taɓa kasancewa zai sake kasancewa.” Manuscript Releases, juzu’i na 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.

A cikin tarihin rayuwar Sister White, (wanda aka rubuta a shekara ta 1898) ruhun sulhu da ke shirya hanya domin papacy ta sāke komawa kan karagar mulki ya riga ya kasance da rai ƙalau, gama ja-baya na Furotesta da ya fara da ƙin saƙon mala’ika na fari a bazarar shekara ta 1844, ya riga ya fara (a 1863) kutsa kai cikin ƙahon Adventism na Furotesta.

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.”

An wakilci sasantawar Pergamos da “ma’auratan” ma’aunai a hatimi na uku. Ma’aunai biyu na awo suna wakiltar awo na rashin gaskiya. Hatimi na uku yana kaiwa ga hatimi na huɗu, wanda aka wakilta da “dokina mai launi fari-rawaya” na “mutuwa,” ta haka yana wakiltar kisan miliyoyi ta hannun papacy a zamanan Duhu. “Jahannama” ce abin da yake biye da dokin fari-rawaya na papacy. Tarihin hatimai na uku da na huɗu yana tafiya daidai da tarihin majami’un Pergamos da Tayatira. Sasantawar Constantine aiki ne na ci gaba a hankali; saboda haka, ruhun sasantawa ya riga ya fara aiki a cikin tarihin Sister White na kanta, kamar yadda ya kasance a zamanin Bulus sa’ad da ya ce “asirin mugunta ya riga ya fara aiki.” Juyewa daga bangaskiya da ke gabatar da ɗaukaka papacy zuwa kursiyinta a kullum tarihi ne mai ci gaba, kuma wannan “tarihi za a maimaita shi. Abin da ya taɓa kasancewa zai sāke kasancewa.”

> 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.

> Kuma na ji wata murya a tsakiyar dabbobi huɗun tana cewa, Mudun alkama ɗaya a kan dinari ɗaya, da mudu uku na sha'ir a kan dinari ɗaya; kuma ka lura kada ka cuci mai da ruwan inabi. Kuma sa’ad da ya buɗe hatimi na huɗu, na ji muryar dabba ta huɗu tana cewa, Zo ka gani. Sai na duba, ga shi, doki mai launin koɗewa: kuma sunan wanda yake zaune a kansa Mutuwa ne, Lahira kuma tana binsa. Aka kuwa ba su iko a kan kashi na huɗu na duniya, su kashe da takobi, da yunwa, da mutuwa, da kuma namomin jeji na duniya. Ru’ya ta Yohanna 6:6–8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

James White ya gano wata sabuwar karkatacciyar alamar annabci a cikin ikklisiyoyi bakwai da kuma hatimai bakwai. Ya nuna bambanci da aka yi da gangan tsakanin ikklisiyoyi huɗu na farko da ikklisiyoyi uku na ƙarshe, sa’an nan kuma, haka nan, wannan al’amari ɗaya a cikin hatimai huɗu na farko da hatimai uku na ƙarshe.

> “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.

> “Yanzu mun bi sawun ikilisiyoyi, hatimai, da dabbobi, ko kuwa rayayyun halittu, har zuwa inda za a iya kwatanta su a matsayin masu rufe lokutan zamani iri ɗaya. Hatiman adadinsu bakwai ne, amma dabbobin huɗu kaɗai ne. Kuma zai yi kyau a lura a nan cewa, sa’ad da aka buɗe hatimi na fari, na biyu, na uku, da na huɗu, an ji dabba ta fari, ta biyu, ta uku, da ta huɗu suna cewa, ‘Zo ka gani;’ amma sa’ad da aka buɗe hatimi na biyar, na shida, da na bakwai, ba a ƙara jin irin wannan murya ba. Haka kuma ikilisiyoyi ukun ƙarshe, da hatimai ukun ƙarshe, ba sa daidaituwa a matsayin masu rufe lokutan zamani iri ɗaya, kamar yadda ikilisiyoyi huɗu na farko, da hatimai huɗu na farko, suke yi. Amma, kamar yadda muka nuna, ikilisiyoyi, hatimai, da dabbobi suna daidaituwa, a matsayin masu rufe lokutan zamani iri ɗaya, na tsawon kusan shekaru 1800, har sai mun zo ƙasa zuwa ɗan fiye da rabin ƙarni na wannan zamani na yanzu.” 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.

James White bai haɗa da gaskiyar cewa irin wannan tsarin yana nan a cikin ƙahoni ba, amma hakika yana nan. Ƙahoni huɗu na farko ƙahoni ne, amma ƙahoni uku na ƙarshe masifu uku ne. Ƙahoni huɗu na farko suna wakiltar hukuncin Allah a kan Roma ta arna saboda dokar Lahadin Constantine a shekara ta 321, kuma masifofin ƙahoni uku suna wakiltar Musulunci. Masifu biyu na farko na ƙahoni hukunci ne a kan Roma ta papacy saboda dokar Lahadin da ta kafa a shekara ta 538, kuma masifar ƙaho ta uku tana game da rikicin dokar Lahadi da ke zuwa nan gaba kaɗan ƙwarai.

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 ya yi amfani da fahimtar majagaba game da ikklisiyoyi uku na ƙarshe a matsayin alama guda ɗaya domin ya bayyana ikklisiyoyi uku na zamani a lokacin ƙungiyar Millerite. Dukan ƙarfafawar da ke cikin wannan sakin layi Bates ne ya ba ta.

> “‘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.

> “‘A cikin dukan ƙasar, in ji Ubangiji; KASHI BIYU a cikinta za a yanke su, su mutu; amma KASHI NA UKU za a bar shi a cikinta. Allah ya ce zai ratsa da KASHI NA UKU ta cikin wuta, ya kuma tace su. Za su yi kira gare shi, shi kuwa zai ji su. Zai ce, ‘MUTANENA NE’; su kuma za su ce, UBANGIJI SHI NE ALLAHNA.’ Kashi na fari, SARDIS, ikkilisiya ta suna kawai ko Babila. Kashi na biyu, Laodicea, Adventist mai suna kawai. Kashi na uku, Philadelphia, ita kaɗai ce ikkilisiyar Allah ta gaskiya a duniya, gama su ne za a canza su zuwa birnin Allah. Wahayin Yahaya 3:12; Ibraniyawa 12:22–24. Cikin sunan Yesu, ina sake gargaɗe ku ku gudu daga Laodiceans, kamar daga Saduma da Gwamrata. Koyarwarsu ƙarya ce kuma mai ruɗi; tana kaiwa ga hallaka ta ƙarshe. Mutuwa! MUTUWA!!* madawwamiyar MUTUWA!!! tana kan sawunsu. Ku tuna da matar Lutu.” Joseph Bates, Review and Herald, juzu’i na 1, Nuwamba 1850.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

A cikin tarihin Millerite, Sardis ita ce ikkilisiyar da take da suna mai cewa tana da rai, amma matacciya ce.

> 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.

> “Kuma ka rubuta wa mala’ikan ikkilisiyar da take Sardis; Ga abin da mai riƙe da Ruhohi bakwai na Allah, da taurari bakwai, yake faɗa: Na san ayyukanka, cewa kana da suna kamar kana da rai, amma kai matacce ne.” Ru’ya ta Yohanna 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?

Mutanen Allah kullum suna da suna. Sunan da suke ɗauke da shi a lokacin tarihin Afisa har zuwa Pergamus shi ne Kirista. Sunan da suke da shi a lokacin mulkin Paparoma shi ne ikilisiya a cikin jeji. Sunan daga lokacin gabatar da tauraron safiya, John Wycliffe, shi ne Furotesta. A lokacin ƙarshe a shekara ta 1798, Furotesta sun riga sun fara komawarsu zuwa tarayya ta Roma. Abin da kawai ake bukata a wancan lokaci shi ne jarabawa wadda za ta bayyanar da gaskiyar cewa, duk da sunan da suke furtawa, ba su ƙara kasancewa zaɓaɓɓiyar ikilisiya ba. A bazarar shekara ta 1844, sun kai ga jarabawar da za ta bayyanar da cewa ba su ƙara kasancewa ikilisiyar da ke ɗauke da sunan alkawarin Almasihu ba. Labarin Iliya yana ba da cikakken shaida ta biyu game da wannan gaskiya. Sa’ad da suka bayyanar da ainihin halinsu, ya kasance da wuya ga Milleriyawa su fara gane cewa Furotesta sun nuna cewa sun zama ’ya’ya mata na Babila. Amma daga baya Milleriyawa suka yi daidai wannan abu, suka kuma fara kiran rayuka su fito daga waɗannan ikilisiyoyin da suka faɗi, cikin cikar saƙon mala’ika na biyu. Sa’an nan kuma aka sami tsari na jarabawa wanda zai sa Milleriyawa su bayyanar da halayensu. Shin su Filadelfiyawa ne ko kuwa Laodikiyawa?

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.

’Yan Filadelfiya sun bi Kristi zuwa Wuri Mafi Tsarki, kuma waɗancan Milleriyawa da suka ƙi yin haka sun bayyana halin Laodikeyawa. Saboda haka, muna ganin hujjar tantancewar da Bates ya yi na majami’u uku a matsayin na zamani ɗaya cikin tarihi guda. Wannan tarihin ya cika a cikin tsarin annabci na misalin budurwai goma, wanda wahayi ya sanar da mu cewa an cika shi kuma za a cika shi har zuwa ga kowane harafi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin budurwai goma na Matiyu 25 ma yana nuna irin ƙwarewar mutanen Adventist.” 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.

> “Sau da yawa ana komar da ni ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuwa wawaye. Wannan misalin ya cika kuma zai ci gaba da cika har zuwa ga ainihin harafinsa, domin yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 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.

Ikklisiyoyi uku na ƙarshe suna wakiltar waɗanda suke a wajen motsin Millerite a matsayin Sardis, kuma waɗanda suke a cikin motsin suna wakiltar ko dai Philadelphia ko kuma Laodicea. An bayyana waɗannan ikklisiyoyi uku a cikin Ru’ya ta Yohanna sura ta uku, kuma ikklisiyoyi huɗu na farko suna cikin sura ta biyu. Saboda haka, sa’ad da Sister White ta yi ishara ga tarihin sura ta uku na Ru’ya ta Yohanna, tana nuna ainihin waɗannan ikklisiyoyi guda ɗaya ne da Joseph Bates ya ambata yanzu-nan.

> “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.

> “Kaico, wane irin bayani ne wannan! Mutane nawa ne suke cikin wannan mummunan hali mai firgitarwa. Ina roƙon kowane mai hidimar bishara da gaske ya yi nazari da himma a kan sura ta uku ta Ru’ya ta Yohanna, gama a cikinta ne aka bayyana yanayin abubuwan da suke akwai a kwanaki na ƙarshe. Ku yi nazari a kan kowace aya cikin wannan sura da kulawa, domin ta cikin waɗannan kalmomi Yesu yana magana da ku.” Manuscript Releases, juzu’i na 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.

Ikklisiyoyi uku na zamani na tarihin Millerite suna maimaituwa a ƙarshen Adventism. Joseph Bates yana bayyana abubuwan da suka tafiyar da zamanin Millerite, kuma ya gane Sardis a matsayin ’ya’yan Babila, waɗanda su ne masu sauraron da aka nufa da saƙon mala’ika na biyu. Yana magana ne game da gwagwarmayar da ke tsakanin ƙaramar garke wadda ta bi Almasihu zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, da waɗanda suka ƙi fita daga Wuri Mai Tsarki. Yana ƙoƙarin kiran Laodiceyawa su fito daga duhun da suka karɓa, kuma aƙalla wani ɓangare na makantarsu ta Laodiceya ya samo asali ne daga gaskiyar cewa William Miller ya ɗauki matsayi na jagoranci a cikin motsin Laodiceya. Wannan ita ce irin wannan gwagwarmaya da aka bayyana a cikin saƙon zuwa Filadelfiya.

> 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.

> Ga su, zan sa waɗanda suke na majami’ar Shaidan, waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai suna ƙarya; ga shi, zan sa su su zo su yi sujada a gaban ƙafafunka, kuma su sani cewa na ƙaunace ka. Ru’ya ta Yohanna 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.

Rikicin addini koyaushe yana haifar da rukunai biyu na masu ibada kamar yadda ya faru a Babban Cizon Rai. An riga an ɗauke alkyabbar Furotestantanci daga Sardis, sa’ad da suka koma Roma kuma a hukumance suka zama ’yar Roma. Sa’an nan alkyabbar ta kasance a hannun Adventism na Miller, amma ba da daɗewa ba gwaji zai sake haifar da rukunai biyu masu iƙirarin zama ƙaramar garke. Garke na gaskiya da garke na jabu. Bates ya wakilci ƙaramar garken da ta bi Almasihu zuwa Wuri Mafi Tsarki. Gwagwarmayarsa ta kasance da Laodiceans waɗanda suka yi iƙirarin zama ƙaramar garke. A matsayin ɗan Filadelfiya, gwagwarmayar Bates ta kasance da majami’ar Shaidan, wata ƙungiya da ta yi iƙirarin zama mutanen Allah, amma suna ƙarya, ba Yahudawa ba ne.

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.

Sa’ad da misalin ya cika a karo na ƙarshe a ƙarshen Adventism, za a sami zaɓaɓɓun mutanen alkawari waɗanda aka wuce su a lokacin ƙarshe a shekara ta 1989, kamar yadda aka wuce shugabannin Yahudawa a lokacin haihuwar Almasihu, wadda ke wakiltar lokacin ƙarshe a cikin wannan tarihin annabci. Sa’ad da tarihin Almasihu ya kai ga shigarsa cikin Urushalima cikin nasara, an misalta tarihin Kukan Tsakar Dare na zamanin Milleriyawa. Wahayi yana maimaitawa yana daidaita alamar hanya ta gicciye da Babban Ɓacin Rai na 1844. Yahuda yana wakiltar Laodiceyawa na tarihin Almasihu, manzannin kuma su ne Filadelfiyawa. Har tsawon shekara uku da rabi bayan gicciye, Filadelfiyawa, waɗanda Bates ya wakilta, sun yi ƙoƙarin kiran Laodiceyawa su fito daga cocin da ta fāɗi wadda almajiri Yahuda Iskariyoti ya wakilta.

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.

A shekara ta 1989, tsoffin zaɓaɓɓun mutanen alkawari sun ƙi hasken da aka warware hatiminsa, kuma aka wuce su. Sa’ad da baƙin cikin farko na ranar 18 ga Yuli, 2020 ya zo, sai tsarin gwaji ya fara a cikin waɗanda a dā suka bayyana kamar suna cikin motsi ɗaya. Duk da haka, rukuni ɗaya Laodiceya ne, ɗaya kuma Filadelfiya ne. Kamar yadda Yahuza ya yi alkawari sau uku da Majalisar Sanhedrin don ya ci amanar Almasihu kafin gicciye, haka ma Laodiceyawan tarihin bayan 11 ga Satumba, 2001 za su kasance sun kasa cin moriyar damammaki uku na tuba. A dokar Lahadi mai zuwa nan ba da jimawa ba, za a bayyana da tabbaci kamar ratayewar Yahuza a kan itace, cewa Laodiceyawa dabam suke da Filadelfiyawa. A lokacin girbi ne ake raba zawan da alkama. Muna matuƙar hanzarta kusantar wannan girbin.

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.

Ana gane waɗannan gaskiyoyi ne kaɗai sa’ad da kuma idan muka yarda mu fahimci cewa hanyar tafsiri ta Littafi Mai Tsarki guda ɗaya kaɗai da za ta iya gano da kuma tabbatar da “gaskiya” ita ce “historicism.” Hanyar da ta gaskata ba ita ce preterism, futurism, dispensationalism, woke-ism, ko ƙwarewar nahawu ko ta tarihi ba, ko kuwa wani iri daga cikin yawan jabun kwaikwayon Shaiɗan. Akwai wata sananniyar magana da aka danganta ga wani masanin falsafa na ƙarni na goma sha bakwai mai suna Jean-Jacques Rousseau wadda aka sake faɗarta ta hanyoyi da yawa, amma ainihin tunanin shi ne, “Kuskure yana da tushe masu yawa, amma gaskiya tana da guda ɗaya kaɗai.” “Gaskiya” ita ce Alpha da Omega, wanda yake kamar saiwa daga busasshiyar ƙasa.

> “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.

> “Haka ma Littafi Mai Tsarki yake, taskar dukiyoyin alherinsa. Ɗaukakar gaskiyoyinsa, waɗanda suke da tsawo kamar sama kuma suka rungumi madawwamiya, ba a iya gane ta. Ga babban taron ’yan Adam, Kristi da kansa yana ‘kamar saiwa daga busasshiyar ƙasa,’ kuma ba sa ganin a cikinsa ‘wani kyan da’ zai sa ‘su yi marmarinsa.’ Ishaya 53:2. Sa’ad da Yesu yake a tsakiyar mutane, wahayin Allah cikin jiki-mutuntaka, marubuta da Farisiyawa suka ce masa, ‘Kai Basamariye ne, kuma kana da aljani.’ Yohanna 8:48. Har almajiransa ma son kai na zukatansu ya makantar da su ƙwarai, har suka yi jinkirin fahimtar wanda ya zo domin ya bayyana musu ƙaunar Uba. Saboda wannan ne Yesu ya yi tafiya cikin kaɗaici a tsakiyar mutane. A sama kaɗai ne aka fahimce shi sarai.” Tunani daga kan Dutsen Albarka, 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.

Dole ne a gane gaskiyoyin da muke rabawa a halin yanzu cikin mahallin cewa ci gaban gaskiya yana tafiya ne a hankali a dukan tarihi, kuma mafi muhimmanci, dole ne a sa fahimtarmu game da gaskiya cikin mahallin Alfa da Omega, wato mahallin da Yesu yake danganta ƙarshen abu da farkon abu.

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.

Ikilisiya ta huɗu ita ce Tayatira, kuma tana wakiltar lokacin da tsarin papanci ya yi mulki a matsayin masarauta ta biyar ta annabcin Littafi Mai Tsarki, wato lokacin da ikilisiya a cikin jeji take cikin bauta. Bautar Isra’ila ta ruhaniya da Babila ta ruhaniya ta yi na tsawon shekaru dubu ɗaya da ɗari biyu da sittin, an kwatanta ta da bautar Isra’ila ta zahiri a hannun Babila ta zahiri na tsawon shekaru saba’in.

> “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.

> “A yau cocin Allah tana da ’yanci ta ci gaba har ta kammala shirin Allahntaka domin ceton irin ɗan Adam da ya ɓata. Na ƙarnuka masu yawa mutanen Allah sun sha takurawa ga ’yancinsu. An haramta wa’azin bishara cikin tsarkinta, kuma an ɗora mafi tsananin hukunci a kan waɗanda suka kuskura suka ƙi bin umarnin mutane. Saboda haka, babban gonar inabin ɗabi’a ta Ubangiji ta kusan zama babu mai aiki a cikinta gaba ɗaya. An hana mutane hasken maganar Allah. Duhun kuskure da camfi ya yi barazanar shafe sanin addini na gaskiya. Cocin Allah a duniya ta kasance hakika cikin bauta a wannan dogon lokaci na tsanantawa marar sassautawa, kamar yadda ’ya’yan Isra’ila suka kasance cikin bauta a Babila a lokacin zaman bauta.” Annabawa da Sarakuna, 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.

Shekaru saba’in na bauta a Babila ana wakilta su da ikilisiyar Tiyatira. Ikilisiyar Tiyatira ita ce sakamakon da ya fito daga sanadin, wanda Pergamos ke wakilta. Pergamos ana yi masa alama da Konstantin, sarkin da ya haɗa bautar gumaka da Kiristanci. Alamar bautar gumakarsa ita ce bautar rana. Dalilin Littafi Mai Tsarki na kai tsohuwar Isra’ila zuwa bauta na shekarun saba’in na Tiyatira shi ne cewa sarakunansu sun ƙulla dangantaka da kawance da al’ummai masu bautar gumaka da suke kewaye da su, cikin tawaye kai tsaye ga Maganar Allah. Allah ya sha yi wa Isra’ila gargaɗi kada su gauraya da al’umman arna da suke kewaye da su. Dokoki Goma, waɗanda su ne ainihin abin da aka danƙa wa tsohuwar Isra’ila ta kiyaye, suna haramta bautar gumaka ƙwarai da gaske. Sa’ad da Ubangiji ya ratsa gaban Musa a kogon Horeb ya kuma bayyana halinsa, sau biyu Ya haɗa da ainihin gargaɗin da muke nufi.

> 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.

> Sai ya ce, Ga shi, ina yin alkawari: a gaban dukan jama’arka zan aikata abubuwan al’ajabi, irin waɗanda ba a taɓa yi ba a dukan duniya, ko a cikin kowace al’umma; kuma dukan mutanen da kake a tsakiyarsu za su ga aikin Ubangiji: gama abin firgici ne wanda zan yi tare da kai. Ka kiyaye abin da nake umartar ka a yau: ga shi, ina korar Ba’amore, da Bakan’ane, da Bahittiye, da Bafezirziye, da Bahibbiye, da Bayebuse a gabanka. Ka lura da kanka, kada ka yi alkawari da mazaunan ƙasar da za ka shiga, kada ya zama tarko a tsakiyarka: amma za ku rushe bagadansu, ku farfasa gumakansu, ku sassare wuraren tsafinsu: gama ba za ka bauta wa wani allah dabam ba: gama Ubangiji, wanda sunansa Mai-Kishi ne, Allah ne mai kishi: kada ka yi alkawari da mazaunan ƙasar, su yi fasikanci ga allolinsu, su miƙa hadayu ga allolinsu, wani kuwa ya kira ka, ka ci daga hadayarsa; kuma ka ɗauki ’ya’yansu mata wa ’ya’yanka maza, ’ya’yansu mata kuwa su yi fasikanci ga allolinsu, su sa ’ya’yanka maza su yi fasikanci ga allolinsu. Fitowa 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.

Sau biyu Allah ya gargaɗi Isra’ila ta dā a cikin wannan nassi kaɗai, kuma akwai waɗansu shaidu masu yawa na Littafi Mai Tsarki game da umarnin da aka ba Isra’ila ta dā cewa kada su yi alkawura da al’ummai masu bautar gumaka da suke kewaye da su. Waɗannan sassaucin ra’ayi sun fara ne da ƙin da Isra’ila ta dā ta yi wa Allah da kuma tsarin mulkinsa na Allah. Sa’ad da suka nemi sarki, Allah ya yarda su sami sarki, kuma tun daga wannan lokaci yawancin dukan sarakuna, kuma ba shakka kowane sarki na kabilu goma na arewa, sun yi watsi da wannan umarni ɗin. Ƙa’idar da ta buƙaci Isra’ila ta kasance rarrabacciya kuma ta musamman daga al’ummai masu bautar gumaka da suke kewaye da su an ƙi ta, kuma an kwatanta hakan ta wurin wannan sassaucin ra’ayi wanda daga baya Constantine zai zama alamar sa. Pergamos da Constantine suna wakiltar tawaye na sarakunan Isra’ila waɗanda suka shigar da bautar gumaka cikin ikkilisiyar Allah. Faɗuwar bangaskiya da ta fara da sarki Saul ta kasance alama ta faɗuwar bangaskiyar ikkilisiyar Kirista wadda ta kai ga bautar Babila ta ruhaniya. Tsattsarkan tarihin da ya fara da sarki Saul ya ci gaba har zuwa bautar Babila ana yi masa alama da ikkilisiyar Pergamos. Bautar shekaru saba’in da ta biyo baya ita ce ikkilisiyar Thyatira.

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.

Afisa tana wakiltar ikkilisiyar da ta fita domin ta ci Ƙasar Alƙawari. Afisa tana wakiltar zamanin Musa da kuma kuɓutar Isra’ila daga bautar Masar.

> “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.

> “Littafi Mai Tsarki ya tara kuma ya ɗaure taskokinsa gaba ɗaya domin wannan ƙarni na ƙarshe. Dukan manyan abubuwan da suka faru da muhimman al’amuran tarihi na Tsohon Alkawari sun kasance suna maimaituwa, kuma suna maimaituwa, a cikin ikilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 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.

Tarihin da aka wakilta ta wurin kuɓutar da aka yi daga Masar ana maimaita shi a kwanakin ƙarshe. Saboda haka an kuma maimaita shi a tarihin Millerite. Shi ya sa ’Yar’uwa White take yawan komawa ga wannan tarihi don ta bayyana tarihin Millerite. Ta daidaita Babban Baƙin Ciki na 1844 da baƙin cikin Ibraniyawa sa’ad da suka tsaya a gaban Bahar Maliya, yayin da rundunar Fir’auna take tahowa a bayansu. Ta kuma daidaita tarihin kuɓutar daga Masar da zamanin Almasihu; saboda haka baƙin cikin almajiran a kan gicciye an yi masa misali da baƙin cikin da ya faru a Bahar Maliya, wanda shi ma ya kasance misalin Babban Baƙin Ciki na 1844. Baƙin cikin gicciye ya wakilci farkon ikkilisiyar Afisa. Zamanin Musa a farkon Isra’ila ta dā, wanda ikkilisiyar Afisa ta wakilta, shi ma ya kasance misalin farkon Isra’ila ta zamani a zamanin Almasihu. Duka tarihohin biyu ikkilisiyar Afisa ce ta wakilta. Gaskiyoyin da muke fayyacewa a nan an sha gabatar da su a bainar jama’a cikin shekaru da yawa ta Future for America, don haka kawai ina bayar da taƙaitaccen bayani ne.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

A cikin tarihin Almasihu, muna samun farkon mutanen sabon alkawari waɗanda ake tayarwa yayin da ake wuce mutanen zaɓaɓɓun alkawarin da suka gabata. Tarihin Almasihu shi ne ƙarshen Isra’ila ta dā, kuma a cikin tarihin kuɓuta daga Masar a farkon Isra’ila ta dā, akwai mutanen alkawari da aka riga aka zaɓa waɗanda aka wuce domin sabbin mutanen alkawari.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

A cikin tarihin Almasihu, mutanen da aka zaɓa na dā sun kai ga ƙarshen su na ƙarshe a shekara ta 70 tare da hallakar Urushalima. A farkon al’amari, a zamanin Musa, mutanen da aka zaɓa na dā sun mutu a cikin jeji a tsawon shekaru arba’in, kuma Joshua da Caleb suka zama wakilan sababbin mutanen da aka zaɓa, waɗanda aka ƙaddara su kai saƙon zuwa Ƙasar Alkawari, kamar yadda manzannin zamanin ikkilisiyar Afisa suka kai bishara ga duniya.

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.

Farkon da ƙarshen Isra’ila ta dā, haka kuma farkon Isra’ila ta zamani, duk suna nuna sauyawa daga wani tsohon zaɓaɓɓen jama’a zuwa wani sabon zaɓaɓɓen jama’a. A kan shaidar mutane biyu ko uku ake tabbatar da abu; kuma kowanne daga cikin waɗannan layuka uku na shaidu yana nuna sakin auren tsohon zaɓaɓɓen jama’ar, kuma waɗannan shaidun suna ɗauke da sa hannun Alfa da Omega, Shi wanda yake bayyana ƙarshe tun daga farkon. Za a sami wani tsohon zaɓaɓɓen jama’a da za a ƙetare sa’ad da Allah ya shiga alkawari da dubu ɗari da arba’in da huɗu. Allah ba mawallafin ruɗani ba ne; ba ya taɓa canzawa, kuma maganarsa ba ta taɓa fāɗuwa ba.

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.

Ceton da aka yi daga Masar da kuma nasarorin da Allah ya cika ta wurin Joshua, cocin Afisa ce take wakilta, amma an ƙaddara wa Afisa ta rasa ƙaunarta ta farko. Sa’ad da aka kwantar da Joshua a hutu, wani zamani ya tashi, yana nuna lokacin da Simirna take wakilta. Aikin banmamaki na Joshua na tsabtace Ƙasar Alƙawari bai taɓa cika gaba ɗaya ba, gama jama’ar sun gamsu da kansu, suka kuma yashe aikin da aka ba Joshua. Sun rasa ƙaunarsu ta farko. Wannan lokaci ya ci gaba har sai da Isra’ila ta ƙi Allah, kuma Sama’ila ya shafe sarki Saul, ta haka yana shigar da cocin Pergamos.

> “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.

> “Saƙon ya zo wa Smyrna, wata coci a Ƙaramar Asiya, haka kuma ga cocin Kirista gaba ɗaya, a ƙarni na biyu da na uku. Lokaci ne da arna suke yin tsayin daka na ƙarshe domin samun rinjaye a duniya. Kiristanci ya bazu da gagarumin sauri, har aka san shi a ko’ina cikin duniya. Waɗansu sun rungumi bangaskiyar Almasihu saboda tuba ta zuciya, waɗansu kuma saboda ƙarfin hujjojin da aka gabatar, har wa yau waɗansu kuma saboda sun ga cewa manufar arna tana dusashewa, kuma hikima ta siyasa ta kai su ga ɓangaren da ya yi alkawarin zai yi nasara. Waɗannan yanayi suka raunana ruhaniyar cocin. Ruhun Annabci, wanda ya bambanta cocin manzanni, a hankali ya ɓace. Wannan baiwa ce wadda take kawo cocin da aka danƙa mata ita cikin haɗin kan bangaskiya. Sa’ad da ba a ƙara samun annabawa na gaskiya ba, koyarwoyin ƙarya suka bazu da sauri; falsafar Helenawa ta kai ga fassarar Nassosi ta ƙarya, kuma adalcin kai na Farisawa na dā, wanda Almasihu ya sha yawan la’anta, ya sāke bayyana a tsakiyar cocin. An kafa harsashi, a cikin ƙarnuka biyun da suka gabaci mulkin Constantine, domin waɗancan mugayen abubuwa da suka bunƙasa gaba ɗaya a cikin ƙarnuka biyun da suka biyo baya. A wannan lokaci, shahada ta zama abar neman suna a wurare da yawa na Daular Roma. Ko da yake wannan na iya zama abin mamaki, duk da haka gaskiya ce. Sakamakon dangantakar da take akwai tsakanin Kiristoci da arna ne.”

> “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.’

> “A duniyar Roma ana girmama addinin dukan al’ummai, amma Kiristoci ba al’umma ba ce; sai dai wata ƙungiya ce ta wata irin ƙabila da ake rena. Saboda haka, sa’ad da suka nace wajen la’antar addinin kowane rukuni na mutane, sa’ad da suke gudanar da tarurruka a ɓoye, kuma suka raba kansu gaba ɗaya daga al’adu da ayyuka na danginsu na kusa da kuma abokansu mafiya kusanci, sai suka zama abin zargi, kuma sau da yawa abin tsanantawa, a hannun mahukuntan arna. Sau da yawa kuma sukan jawo tsanantawa a kansu, ko da babu ruhin adawa a zukatan masu mulki. Don misalta wannan hali, tarihin ya ba da cikakkun bayanai game da kashe Cyprian, bishop na Carthage. Sa’ad da aka karanta masa hukuncinsa, sai wani babban ihu ya tashi daga taron Kiristoci da suke sauraro, waɗanda suka ce, ‘Za mu mutu tare da shi.’”

> “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.

> “Ruhin da Kiristoci da yawa masu ikirari suka karɓi mutuwa da shi, har ma ba tare da wata bukata ba suka tayar da ƙiyayyar gwamnati, mai yiwuwa ya yi tasiri ƙwarai ga fitowar umarnin tsanantawa a shekara ta 303 A. D., daga sarki Diocletian, tare da mataimakinsa, Galerius. Umarnin ya kasance na duniya baki ɗaya a ruhinsa, kuma aka aiwatar da shi da ƙarfi ko rauni gwargwadon hali na tsawon shekaru goma.” 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.

Ko da yake Smyrna na ɗaya daga cikin ikilisiyoyi biyu da ba su karɓi tsawatawa daga Ubangiji ba, tarihi yana shaida cewa waɗanda aka yi wa shahada a cikin wannan lokaci suna wakiltar wasu waɗanda dalilansu suka ginu bisa tururuwar ɗan’adam, ba bisa ta Allah ba. Littafin Alƙalawa ya buɗe da bayyana mutuwar Joshua, kuma akwai wata aya da aka maimaita sau biyu a cikin littafin wadda ke fayyace tarihin alƙalai. Lokaci na biyu da aka kawo wannan aya shi ne aya ta ƙarshe ta littafin. Aya ta farko ta littafin tana nuna ƙarshen Joshua, kuma aya ta ƙarshe tana taƙaita tarihin.

> 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.

> To, bayan mutuwar Joshua, sai ya faru cewa, ’ya’yan Isra’ila suka tambayi Ubangiji, suna cewa, Wane ne zai fara hawa saboda mu yaƙi da Kan’aniyawa?… A kwanakin nan babu sarki a Isra’ila, amma kowane mutum yana yin abin da yake daidai a idanunsa… A kwanakin nan babu sarki a Isra’ila: kowane mutum yana yin abin da yake daidai a idanunsa. Alƙalawa 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.

Kamar yadda a tarihin Smyrna “kai” ya kasance babban jigo tun daga farko har zuwa ƙarshe. Domin ba su da sarki, suka ƙudura su yi duk abin da suka zaɓa su yi. Rashin jagoranci shi ne abin da Haskell ya gane a tarihin Smyrna, wanda aka wakilta ta wurin rashin wani Ruhu na Annabci mai aiki. A cikin tarihohin biyu, rashin jagoranci ya buɗe ƙofa domin a riƙa yanke shawarwari bisa ga muradun mutum da kansa. Afisa tana wakiltar kubuta daga Masar. Tarihin da aka rubuta a cikin littafin Alƙalai, cocin Smyrna ne yake wakilta. Daga sarki Saul har zuwa bautar Babila, cocin Pergamos ne yake wakilta, kuma bautar a Babila cocin Tayatira ne yake wakilta.

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.

Da yake daidai da abin da majagaba suka gano, akwai rabuwar huɗu da uku a cikin ikkilisiyoyi, hatimai da ƙaho-ƙaho; kuma ikkilisiyoyi huɗu na farko a tarihin Isra’ila ta dā suna farawa da bautar Masar kuma suna ƙarewa da bautar Babila, gama Alpha da Omega kullum yana nuna ƙarshen da mafari. Ikkilisiyoyi huɗu na farko a tarihin Isra’ila ta zamani suna farawa da ƙarƙatar da Yahudawa suka yi wa ikon Roma, kuma ikkilisiyoyin huɗun suna ƙarewa da ƙarƙatar da Yahudawan ruhaniya suka yi wa Roma ta ruhaniya har tsawon shekaru dubu ɗaya da ɗari biyu da sittin.

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.

Abin da ya biyo bayan Tiyatira shi ne Sardis, wadda ta fara sa’ad da suka fito daga bautar Babila da Tiyatira ta misalta. Sardis ita ce ikkilisiyar da take da suna cewa tana da rai, amma ba ta da rai. Furucinta na rai ƙarya ce. Abin ban sha’awa kuwa shi ne, cikin dukan ikkilisiyoyi bakwai, kalmar Sardis ce kaɗai ba ta da ma’ana da aka ayyana. An danganta wa Sardis ma’anoni bisa ga mahallin tarihi da ayoyi, amma babu ma’anar asalin suna ta ilimin tushen kalma. Tana da suna, amma ba ta da shi.

> “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.

> “Amma haikali na biyu bai kai na fari ba wajen ɗaukaka; kuma ba a tsarkake shi da waɗancan alamu na bayyane na kasancewar Allah da suka shafi haikali na fari ba. Ba a sami wata bayyanuwar iko na allahntaka da za ta nuna keɓewarsa ba. Ba a ga wani gajimare na ɗaukaka ya cika sabon Wuri Mai Tsarki da aka gina ba. Ba wani wuta daga sama da ta sauko ta cinye hadayar da ke bisa bagadensa. Shekinah ba ta ƙara zaune tsakanin kerubobi a cikin Wuri Mafi Tsarki ba; akwatin alkawari, wurin jinƙai, da allunan shaida ba a same su a cikinsa ba. Ba wata murya da ta fito daga sama don sanar da firist mai tambaya nufin Jehobah.” 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.

Bayan bautar Babila, suka sāke gina Urushalima da haikali. Sa’an nan kuma suka sāke samun suna, gama Allah ya yi alkawarin sa sunansa a Urushalima. Amma sunansa yana wakiltar halinsa, kuma rashin kasancewarsa da kansa ya nuna cewa suna da sunan da ke wakiltar rai, amma a hakikanin gaskiya, ba su ƙara samun kasancewar da ke haifar da rai ba. Abin da a zahiri suke da shi kawai shi ne iƙirari da riya.

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.

Murya ta ƙarshe a Sardis ta yi alkawari game da wani Iliya wanda zai zo kafin babbar rana mai ban tsoro ta Ubangiji. Ga Isra’ila ta dā, hallakar Urushalima ita ce babbar rana mai ban tsoro ta Ubangiji. Saboda wannan dalili ne, ’Yar’uwa White take nuni da hallakar Urushalima a shekara ta 70 bayan haihuwar Almasihu a matsayin misali na babbar rana mai ban tsoro ta Ubangiji wadda aka wakilta a matsayin annoba bakwai na ƙarshe. Ikilisiyar Filadelfiya ta fara da muryar Yohanna Mai Baftisma yana ƙara a jeji, ta haka tana zama alama ta muryar William Miller. Muryoyin Yohanna Mai Baftisma da William Miller suna gabatar da saƙon Laodikiya ga wani jama’a da suka gaskata cewa kome yana tafiya daidai, alhali kuwa kome yana tafiya ba daidai ba. Duka Yohanna Mai Baftisma da William Miller sun sa gatari a gindin itacen. Saƙon zuwa Sardis shi ne cewa akwai “’yan kaɗan ma a Sardis da ba su ƙazantar da rigunansu ba; kuma za su yi tafiya tare da ni cikin farare: gama sun cancanta.” Yohanna Mai Baftisma da William Miller suna wakiltar waɗanda suka fito daga zamanin da Sardis ke wakilta kuma suka cancanci yin tafiya tare da Almasihu.

> “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.

> “An ja dubbai su rungumi gaskiyar da William Miller ya yi wa’azi a kanta, aka kuma tashe bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon. Kamar Yahaya, mai share hanya gaban Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji dole su ɗora gatari a gindin itace, su kuma kira mutane su ba da ’ya’yan itatuwa masu dacewa da tuba. Shaidarsu an shirya ta ne domin ta tayar da hankali, ta kuma yi tasiri mai ƙarfi a kan ikilisiyoyi, ta kuma bayyana ainihin halinsu. Kuma sa’ad da aka busa gargadi mai tsanani na tserewa daga fushin da ke zuwa, da yawa daga cikin waɗanda suke a haɗe da ikilisiyoyi suka karɓi saƙon warkarwa; suka ga komawarsu baya, kuma da hawaye masu ɗaci na tuba da matsananciyar azabar rai, suka ƙasƙantar da kansu a gaban Allah. Kuma yayin da Ruhun Allah ya sauka a kansu, suka taimaka wajen ɗaga wannan kira, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” 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.

Ikklisiyoyi bakwai na Wahayi suna wakiltar tarihin manzanni tun daga zamaninsu har zuwa Zuwa ta Biyu ta Almasihu, kuma ikklisiyoyi bakwai ɗin nan ma suna wakiltar tarihin Isra’ila ta dā tun daga annabi Musa har zuwa zuwan farko na Almasihu.

> “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.

> “Jarabobin ’ya’yan Isra’ila, da kuma halinsu a ɗan lokaci kaɗan kafin zuwan Kristi na fari, suna kwatanta matsayin mutanen Allah a cikin kwarewarsu kafin zuwan Kristi na biyu.

> “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.

> “An shimfiɗa mana tarkon Shaidan da gaske kamar yadda aka shimfiɗa wa ’ya’yan Isra’ila kafin su shiga ƙasar Kan’ana. Muna maimaita tarihin wancan jama’a.

> “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.

> “Tarihinsu ya kamata ya zama gargaɗi mai tsanani gare mu. Bai kamata mu taɓa sa ran cewa sa’ad da Ubangiji yake da haske domin mutanensa, Shaiɗan zai tsaya cikin natsuwa a gefe ba tare da yin wani ƙoƙari na hana su karɓarsa ba. Bari mu yi hankali kada mu ƙi hasken da Allah yake aikowa, domin bai zo ta hanyar da take faranta mana rai ba.... In kuwa akwai waɗanda ba sa gani kuma ba sa karɓar hasken da kansu, kada su tsaya a hanyar waɗansu.”

> “‘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.’

> “‘Ina kiran sama da ƙasa su zama shaidu a kanku a yau, cewa na sa rai da mutuwa, albarka da la’ana a gabanku; saboda haka ku zaɓi rai, domin ku da zuriyarku ku rayu; domin ku ƙaunaci Ubangiji Allahnku, kuma domin ku yi biyayya ga muryarsa, kuma domin ku manne gare shi; gama shi ne ranku, shi ne kuma tsawon kwanakinku; domin ku zauna a ƙasar da Ubangiji ya rantse wa kakanninku, ga Ibrahim, ga Ishaku, da ga Yakubu, zai ba su ita.’”

> “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.

> “Wannan waƙa ba ta tarihi ba ce, amma annabci ce. Ko da yake ta ba da labarin kyawawan ayyukan Allah tare da mutanensa a zamanin da, haka kuma ta yi nuni tun da wuri ga manyan abubuwan da za su faru a nan gaba, wato nasara ta ƙarshe ta masu aminci sa’ad da Almasihu zai zo a karo na biyu cikin iko da ɗaukaka.

> “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.

> “Manzo Bulus ya bayyana a sarari cewa an rubuta abin da Isra’ilawa suka fuskanta a cikin tafiyarsu domin amfanin waɗanda suke rayuwa a wannan zamani na duniya, wato waɗanda ƙarshen duniya ya riske su. Ba ma ɗauka cewa haɗurranmu sun fi na Ibraniyawa sauƙi ko kaɗan, a’a, sun fi nasu girma.” 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.

Ceton da aka yi daga Masar yana wakiltuwa da cocin Afisa, kuma alamar cocin Afisa a cikin wannan tarihi ita ce Joshua. Bayan waɗanda Allah ya fitar daga Masar sun kasa gwaje-gwaje goma a jere, Ubangiji ya ɗauke alkawarin daga ’yan tawaye ya ba shi ga Joshua da Caleb.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Ka faɗa musu, Kamar yadda nake raye hakika, in ji Ubangiji, kamar yadda kuka faɗa a kunnuwana, haka zan yi muku: gawawwakin ku za su fāɗi a cikin wannan hamada; kuma dukan waɗanda aka ƙidaya daga cikinku, bisa ga dukan adadinku, tun daga masu shekara ashirin da haihuwa zuwa sama, waɗanda kuka yi gunaguni a kaina, Haƙiƙa ba za ku shiga ƙasar nan ba, wadda na rantse zan sa ku zauna a cikinta, sai dai Kaleb ɗan Yefunne, da Yoshuwa ɗan Nun. Littafin Lissafi 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.”

’Yar’uwa White ta bayyana cewa Joshua da Caleb suna wakiltar waɗanda “ƙarshen duniya ya zo a kansu,” waɗanda kuma “suna yin alkawari da Allah ta wurin hadaya.”

> “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.

> “Domin gargaɗinmu ne aka rubuta wannan tarihi, mu waɗanda ƙarshen duniya ya zo mana. Sau nawa mutanen Allah a yau suke sake rayuwa cikin abin da ’ya’yan Isra’ila suka fuskanta! Sau nawa suke yin gunaguni da ƙorafi! Sau nawa suke ja da baya sa’ad da Ubangiji yake umartar su su ci gaba! Aikin Allah yana shan wahala saboda rashin mutane irin su Kaleb da Yoshuwa, mutane masu aminci da bangaskiya marar girgizuwa. Allah yana kiran mutane da za su miƙa kansu gare shi domin Ruhunsa ya cika su. Aikin Almasihu da na ’yan Adam suna buƙatar tsarkakakkun mutane masu sadaukar da kai, mutane da za su fito wajen sansani, suna ɗauke da zargi. Bari su zama masu ƙarfi, jarumai, waɗanda suka dace da manyan ayyuka masu daraja, kuma bari su yi alkawari da Allah ta wurin hadaya.” Review and Herald, Mayu 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.

Alkawarin da ake sabuntawa, kamar yadda aka wakilta ta wurin sabunta alkawarin da aka yi da Joshua da Kaleb, shi ne alkawarin da masu dubu ɗari da arba’in da huɗu da babban taro. Ana sabunta shi ne bayan an sake mutanen alkawari na asali da aka zaɓa daga Allah, aka kuma ƙaddara musu su mutu a cikin jeji. Alkawarin da masu dubu ɗari da arba’in da huɗu yake cika a cikin wannan tarihin ɗaya ne da ake ƙin wasu tsofaffin mutanen da aka zaɓa.

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.

Afisus na nufin abin ƙauna ne, kuma aikin da Yoshuwa da kuma Ikilisiyar farko suka cika “abin ƙauna” ne. Sa’ad da Yoshuwa ya jagoranci mutanen Allah zuwa Ƙasar Alkawari, ya tafi yana cin nasara. Hatimi na farko yana tafiya daidai da Ikilisiyar Afisus, kuma farin doki ne ke wakiltarsa wanda yake fita yana cin nasara. Wannan gaskiya ne game da Yoshuwa da kuma Ikilisiyar manzanni. Hatimi na farko yana tafiya daidai da Ikilisiyar Afisus a cikin Isra’ila ta dā da kuma ta zamani.

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.

Smyrna ta samo asali ne daga kalmar “myrrh”, wadda mai ce da ake amfani da ita wajen shafawa gawawwaki domin kiyaye su. Hatimi na biyu an wakilta shi da jan doki wanda aka ba shi “babban takobi” da “iko” ya kawar da “salama daga duniya,” ma’ana mutane a cikin wannan tarihin za su “kashe juna.” Hatimi na biyu yana tafiya daidai da ikkilisiyar Smyrna, kuma yana wakiltar ikon da aka ba maƙiyan Allah, yana ba su damar su rinjayi mutanen Allah su kuma kashe su. Wannan ya cika a cikin lokacin da ya biyo bayan ikkilisiyar manzanni, haka kuma a cikin tarihin Mahukunta. A cikin tarihohin biyu Allah ya ƙyale iko-iko daga wajen mutanensa su kawo yaƙi da mutuwa a kan mutanensa. A cikin ikkilisiyar manzanni, wannan yaƙin ya samo asali ne daga ƙin addinin Almasihu, wanda a lokacin da ya gabata na Afisa ya kasance marar yiwuwa a rinjaye shi yayin da yake kai bishara ga duniya. Dalilin maƙiyan mutanen Allah a lokacin Mahukunta ya ginu ne bisa lokacin da ya gabata na Afisa, inda Allah ya nuna ikonsa a kan Masar da kuma al’umman da suka biyo baya waɗanda aka yi amfani da Joshuwa ya ci su. Hatimi na biyu yana tafiya daidai da ikkilisiyar Smyrna a cikin Isra’ila ta dā da kuma ta zamani.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergamos na nufin “katanga mai ƙarfi,” saboda haka tana wakiltar gidan sarauta na wani sarki. Hatimi na uku yana tafiya daidai da Pergamos kuma yana wakiltar tarihin da a cikinsa sarakunan duniya suke aiwatar da shari’ar ɗan adam cikin adawa da shari’ar Allah. Saboda haka, aunawa, ko kuwa shari’ar da “ma’auni” biyu suke wakilta, waɗanda suke auna “alkama,” “sha’ir,” “mai” da “ruwan inabi;” tana nuna ikon sarautar ɗan adam, wanda kullum aibi gare shi yake idan aka kwatanta da shari’ar Allah. Ku tuna cewa auna da gaskiya ko kuwa yin awo da gaskiya ba ya bukatar ma’auni biyu. Ma’auni biyu suna wakiltar shari’a marar daidaito.

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.

“Sha’ir” alama ce ta hadayar “’ya’yan fari” ta idin Ƙetarewa, “alkama” kuma alama ce ta hadayar “gurasa biyu na kaɗawa” ta idin Fentikos. “Mai” alama ce ta Ruhu Mai Tsarki, “ruwan inabi” kuma alama ce ta koyarwa. Pergamos a zamanin Isra’ila ta dā shi ne lokacin sarakunan Isra’ila masu yin sulhu da saɓo, waɗanda suka jawo hukunci a kan tsarin bautar Allah wanda ake wakilta ta hanyar lokacin daga Ƙetarewa har zuwa Fentikos. Gaskiyar Maganar Allah ana wakiltarta da “ruwan inabi” da “mai.” A cikin Isra’ila ta dā da kuma ta zamani, cocin Pergamos shi ne wannan zamani da Shaiɗan yake ƙoƙarin cim ma abin da bai iya yi ba ta wurin zubar da jini a tarihin da Smyrna take wakilta. A Pergamos, Shaiɗan ya yi ƙoƙarin hallaka mutanen Allah da gaskiyar Allah ta wurin sulhu, ba ta wurin zubar da jini ba kamar yadda Smyrna take wakilta. Sulhun sarakunan Isra’ila ta dā yana zama misali na sulhun Constantine a Isra’ila ta zamani.

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.

Tiyatira na nufin “hadayar baƙin ciki” kuma tana magana game da ruhun shahada da Allah yake tanadar wa mutanensa waɗanda aka kashe domin sunansa. Hadayar baƙin ciki tana wakiltar yardar bauta wa Almasihu cikin matsanancin hali, kamar yadda Daniyel, Shadrak, Meshak da Abednego suka nuna a lokacin bautar shekaru saba’in; haka kuma tana wakiltar hadayar Waldensiyawa, Huguenots da wasu waɗanda ikon paparoma ya azabtar, ya daure, ya ɓata suna, ya kuma kashe su a cikin tarihin shekaru dubu ɗaya da ɗari biyu da sittin. Hatimi na huɗu yana tafiya daidai da ikilisiyar Tiyatira kuma yana wakiltar tsanantawar da Babila ta dā ta yi wa Isra’ila ta dā da kuma tsanantawar da Babila ta zamani take yi wa Isra’ila ta zamani. Tarihin waɗannan bautu biyu ya fara ne da buƙatar faɗuwa daga gaskiya, abin da sarakunan Isra’ila da sarki Konstantin suka aikata. Dukansu sun shirya hanya domin wani zamani da Tiyatira take wakilta.

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 ba shi da wata ma’ana da ta dace da ikirarin yana da suna, amma wannan ikirari ƙarya ne. Kasancewar Shekinah bai taɓa bayyana a cikin haikali na biyu ba. Kasancewar Almasihu bai taɓa bayyana a tarihin Sardis ba. Gyaran da aka yi daga Zamanin Duhu a ainihinsa jerin ci gaba ne na mataki ɗaya gaba da matakai biyu baya. Aikin da tarihin Sardis ya kamata ya cika a cikin Gyaran Furotesta ba a taɓa kammala shi ba.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Filadelfiya na nufin ƙaunar ’yan’uwa, kuma ba zai yiwu ka ƙaunaci ɗan’uwanka ba idan ba ka fara ƙaunar Allah ba.

> 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.

> Idan wani mutum ya ce, Ina ƙaunar Allah, alhali yana ƙin ɗan’uwansa, maƙaryaci ne: gama wanda ba ya ƙaunar ɗan’uwansa wanda ya gani, ta yaya zai ƙaunaci Allah wanda bai gani ba? Kuma wannan umarni muna da shi daga wurinsa, cewa wanda yake ƙaunar Allah ya ƙaunaci ɗan’uwansa kuma. 1 Yohanna 4:20, 21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Filadelfiya tana wakiltar Ikklisiyar da take ƙaunar Allah, kuma saboda wannan dalili babu wani hukunci ko tsawatawa da aka yi wa Filadelfiya.

> 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.

> Kuma ga mala’ikan ikkilisiyar da take Filadelfiya ka rubuta; Ga abin da Mai Tsarki, Mai Gaskiya, mai maɓallin Dawuda, wanda yake buɗewa, ba kuwa wanda yake rufewa; kuma yake rufewa, ba kuwa wanda yake buɗewa, yana faɗi; Na san ayyukanka: ga shi, na sa a gabanka ƙofa a buɗe, ba kuwa wanda zai iya rufe ta: gama kana da ɗan ƙaramin ƙarfi, kuma ka kiyaye maganata, ba kuwa ka yi musun sunana ba. Ga shi, zan sa waɗanda suke daga majami’ar Shaiɗan, waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai suna yin ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, su kuma sani cewa na ƙaunace ka. Domin ka kiyaye maganar haƙurina, ni kuma zan kiyaye ka daga lokacin gwaji, wanda zai zo a kan dukan duniya, domin a gwada mazaunan duniya. Ga shi, ina zuwa da sauri: ka riƙe abin da kake da shi da ƙarfi, kada wani ya ƙwace rawanarka. Wanda ya yi nasara, shi zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba: kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: kuma zan rubuta a kansa sabon sunana. Ru’ya ta Yohanna 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.

An ba Filadelfiya “makullin Dawuda,” kuma a tarihin Filadelfiya na Isra’ila ta dā an ba su Ɗan Dawuda, wanda yake wakiltar, a cikin sauran abubuwa, ƙa’idar annabci ta Alfa da Omega, na farko da na ƙarshe. Wannan makulli yana wakiltar tsarin “historicism.” A zamanin da ikilisiyar Filadelfiya take wakilta a ƙarshen tarihin Isra’ila ta dā, marubucin annabcin Littafi Mai Tsarki da kansa shi ne makullin. A zamanin da ikilisiyar Filadelfiya take wakilta a tarihin Millerite, an ba William Miller makullin. A cikin waɗannan tarihi biyu Kristi ya yi mu’amala da Yahudawa waɗanda suke zaton su ne ’ya’yan Ibrahim, amma ba haka ba ne. Miller kuwa ya yi mu’amala da Furotesta waɗanda suke zaton su Yahudawa ne na ruhaniya, amma ba haka ba ne.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Duk mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ruʼya ta Yohanna 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 na nufin al’umma da aka yi wa hukunci, kuma mutanen Laodicea, wato Yahudawan zamanin Almasihu, a ƙarshe an yi musu hukunci a shekara ta 70 A.D. a hallakar Urushalima. Hukuncin ƙarshe na Furotestantanci mai ridda yana faruwa ne a cikin rikicin dokar Lahadi, amma sun gamu da hukuncinsu sa’ad da suka ƙi saƙon mala’ika na fari a bazarar shekara ta 1844, kuma daga nan sai aka furta su ta wurin Allah a matsayin ’ya’yan Babila. Waɗannan Furotestoci da suka fāɗi suna zama alamar Laodicean Adventism a kwanakin ƙarshe na shari’ar bincike.

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.”

Yanzu mun riga mun yi bitar mahimman hanyoyi dabam-dabam da dama waɗanda ta wurinsu za a iya fahimtar ikilisiyoyi bakwai na Ru’ya ta Yohanna daidai a matsayin alamomin annabci, sannan daga baya a yi amfani da su ta hanyar annabci. Amma dole ne a fahimce su kuma a yi amfani da su cikin mahallin ƙa’idojin annabci “waɗanda aka ba mu ta wurin mafi girman iko.”

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.

Saƙonnin zuwa ga ikilisiyoyi bakwai saƙonni ne da aka ba wa ikilisiyoyi bakwai da suke nan a lokacin da Yohanna ya rubuta saƙonnin. Saƙonnin zuwa ga ikilisiyoyi bakwai suna ba da koyarwa da gargaɗi ga dukan ikilisiyoyi cikin dukan tarihin duniya. Saƙonnin zuwa ga ikilisiyoyi bakwai suna ba da koyarwa da gargaɗi ga Kiristoci ɗaiɗaiku cikin dukan tarihin duniya. Ikilisiyoyi bakwai suna wakiltar tarihin Kiristanci tun daga zamanin manzanni har zuwa ƙarshen duniya. Ikilisiyoyi bakwai suna wakiltar tarihin Isra’ila ta dā tun daga zamanin Musa har zuwa hallakar Urushalima a shekara ta 70 AD. Ana iya gane ikilisiyoyi bakwai kuma a yi amfani da su ta wurin tantance bambanci tsakanin ikilisiyoyi huɗu na farko da ikilisiyoyi uku na ƙarshe.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Daga cikin aikace-aikacen annabci iri-iri guda shida da muke tantancewa, waɗannan aikace-aikace ɗin ne kuma ake wakilta a cikin hatimai bakwai.

We will address these truths in the next article.

Za mu yi magana a kan waɗannan gaskiyoyi a talifi na gaba.

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