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# Laodicea - Number Four

Leodisia - Nọmba Anọ

Overlapping Histories

Akụkọ Ihe Mere Eme Na-agbakwasị ibe ha ọnụ

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.

Akụkụ nke m gosipụtara nke Stephen Haskell eleghị anya ahụghị, ọ bụ ezie na ọ kwadoro ya site n’ịnakwere eziokwu ndị na-eme ka e mee ka eziokwu a pụta ìhè, bụ na n’akụkọ ihe mere eme nke ngwụcha Izrel oge ochie, ị na-ahụ n’otu oge ahụ mmalite nke Izrel nke oge a ka ọ na-adakọ n’elu otu oge ahụ nke akụkọ ihe mere eme. Mgbe Kraịst nọ na-eme ka ọgbụgba ndụ ahụ guzosie ike ya na ọtụtụ mmadụ ruo otu izu (ụbọchị puku abụọ na narị ise na iri abụọ), Izrel oge ochie nọ na-ebi ahụmahụ nke Laodisia, n’ọnụ ọnụ ka a ga-asi ya n’ọnụ Onyenwe anyị tufuo ya. N’otu oge ahụ Izrel nke oge a nọ na-ebi ahụmahụ nke Efesọs. A na-achụsasị Laodisia nke Izrel oge ochie, a na-anakọtakwa Efesọs nke Izrel nke oge a n’ime otu akụkọ ihe mere eme ahụ.

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.

Ma “ee,” ọ bụrụ na ị na-eche, ama m na izu ahụ Kraịst kwadoro ọgbụgba-ndụ n’ime mmezu nke Daniel isi nke itoolu, nke malitere na baptizim Ya ma kwụsị na nkume a tụrụ Stivin, abụghị n’ezie ụbọchị puku abụọ narị ise na iri abụọ, ma n’amụma, n’ezie ọ bụ otu a, n’ihi na n’amụma otu afọ hà ụbọchị narị atọ na iri isii. Ụbọchị narị atọ na iri isii, a mụbaa ya ugboro asaa, bụ ụbọchị puku abụọ narị ise na iri abụọ, ma “etiti etiti” nke izu amụma ahụ bụ obe. N’amụma, Kraịst debere obe ahụ n’etiti etiti nke oge amụma nke ụbọchị puku abụọ narị ise na iri abụọ, si otu a gosi na “oge asaa” nke Levitikọs iri abụọ na isii bụ ihe e guzobere ma na obe Kraịst na-akwado ya. Ọ bụghị ihe mberede na mgbe Sister White na-akụzi, dịka ọ na-eme, na tebụl nsọ abụọ ahụ nke Habakuk; chaatị 1843 na 1850, nwere amụma afọ puku abụọ narị ise na iri abụọ ahụ n’etiti etiti nke chaatị ahụ, na chaatị abụọ ahụ nwekwara obe ahụ n’etiti etiti nke ihe atụ ahụ.

> “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.

> “Baịbụl nwere ụkpụrụ nile ndị mmadụ chọrọ ịghọta ka e wee mee ka ha ruo eru ma n’ihi ndụ a ma ọ bụ n’ihi ndụ nke ga-abịa. A pụkwara ka mmadụ nile ghọta ụkpụrụ ndị a. Ọ dịghị onye ọbụla nwere mmụọ e ji atụgharị uche ma nwee ekele maka ozizi ya ga-agụ ọbụna otu akụkụ Akwụkwọ Nsọ n’enwetaghị n’ime ya echiche bara uru na-enyere aka. Ma ozizi Baịbụl nke kacha baa uru abụghị ihe a na-enweta site n’ịmụ ya mgbe ụfọdụ ma ọ bụ n’ụzọ adịghị ejikọta ọnụ. E gosipụtaghị nnukwu usoro eziokwu ya n’ụzọ onye na-agụ ngwa ngwa ma ọ bụ onye na-eleghara anya ga-esi ghọta ya. Ọtụtụ n’ime akụ ya zoro ezo nke ukwuu n’okpuru elu ya, a pụkwara inweta ha naanị site n’ịnyocha nke ọma na mgbalị na-aga n’ihu. A ghaghị ịchọpụtachaa eziokwu ndị mejupụtara nnukwu izugbe ahụ ma chịkọtakwa ha, ‘ntakịrị ebe a, ntakịrị ebe ahụ.’ Aịsaịa 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.

> “Mgbe a nyochasịrị ha otú a ma kpọkọọ ha ọnụ, a ga-achọpụta na ha dabara onwe ha nke ọma n’ụzọ zuru oke. Oziọma ọ bụla bụ mmeju nke ndị ọzọ, amụma ọ bụla bụ nkọwa nke ọzọ, eziokwu ọ bụla bụ mmepe nke eziokwu ọzọ. A na-eme ka onyinyo dị iche iche nke usoro Juu doo anya site n’Oziọma. Ụkpụrụ ọ bụla dị n’Okwu Chineke nwere ọnọdụ ya, eziokwu ọ bụla nwekwara ihe ọ na-egosi. Ma owuwu ahụ zuru ezu, n’uchepụta ya na n’imezu ya, na-agba àmà banyere Onye dere ya. Owuwu dị otu a abụghị uche ọ bụla ma e wezụga nke Onye Enweghi Oke nke pụrụ ichepụta ma ọ bụ ịrụpụta ya.” 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.

Tinyere ụkpụrụ ahụ bụ na a na-emegharị nke ọ bụla n’ime ụka asaa ahụ n’akụkọ ihe mere eme nke ndị Miller na kwa n’akụkọ ihe mere eme anyị, e nwekwara ụkpụrụ ọzọ dị mkpa nke Adventism mbụ kwetara. Ụkpụrụ ahụ na-egosi na a na-eji ahịrị amụma “ime na mpụga” nke otu akụkọ ihe mere eme ahụ eme ihe site n’aka Mmụọ Nsọ iji nyefee eziokwu. Miller ghọtara nke a ma kuzie ya kpọmkwem. O kuziiri nke ọma na akàrà asaa nke Mkpughe na-anọchi anya akụkọ ihe mere eme nke kwekọrọ n’akụkụ ọzọ na nke ụka ndị ahụ, ma n’ihe atụ ahụ kwekọrọ n’akụkụ ọzọ, akàrà ndị ahụ na-anọchi anya eziokwu mpụga, ebe ụka ndị ahụ na-anọchi anya eziokwu ime nke otu akụkọ ihe mere eme ahụ. Uriah Smith kwa na-atụle ụkpụrụ a ma jiri okwu ndị bụ “ime” na “mpụga,” nke o yiri m ka ọ bụ ụzọ kachasị mma isi kọwaa ahịrị abụọ ahụ kwekọrọ n’otu.

> “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.

> “A na-eme ka akara ndị ahụ bịara n’ịma anyị n’isi nke 4, nke 5, na nke 6 nke Mkpughe. A na-egosi ihe ndị a na-ahụ n’okpuru akara ndị a n’ime Mkpughe 6, na amaokwu mbụ nke Mkpughe 8. N’eziokwu, ha na-ekpuchi ihe omume ndị ụka metụtara site n’mmalite nke oge nchịkwa a ruo n’ọbịbịa nke Kraịst.

> “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.

> “N’oge ụka asaa ahụ na-egosi akụkọ ime nke ụka, akàrà asaa ahụ na-ewetara anya nnukwu ihe omume nke akụkọ mpụga ya.” 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.

Ugbu a, anyị ga-amalite ịtụle ụka asaa ahụ. Ọ dị mkpa ịghọta na ụka abụọ mbụ ahụ, ma ọzọkwa, ụka nke atọ na nke anọ, nwere mmekọrịta nke “ihe kpatara ya na ihe si na ya pụta” nke na-achọ ka a tụlee ha ọnụ. Sịmána bụ ụka ahụ nke na-anọchi anya ndị Rom na-akpagbu, ma Efesọs bụ ụka ahụ nke buo oziọma gaa n’ụwa nile.

> “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.

> “Ọ bụ na Antiọk ka e bu ụzọ kpọọ ndị na-eso ụzọ ahụ Ndị Kraịst. E nyere ha aha ahụ n’ihi na Kraịst bụ isiokwu bụ isi nke nkwusa ha, nkuzi ha, na mkparịta ụka ha. Mgbe niile ha na-akọghachi ihe ndị mere n’ụbọchị ndị ozi Ya n’ụwa, mgbe ndị na-eso ụzọ Ya ji ọnụnọ Ya n’onwe Ya bụrụ ndị a gọziri agọzi. N’enweghị ike ọgwụgwụ ha na-atụgharị uche n’ozizi Ya na ọrụ ebube Ya nke ịgwọ ọrịa. Site n’egbugbere ọnụ ndị na-ama jijiji na anya juputara n’anya mmiri, ha na-ekwu maka oke ihe mgbu Ya n’ubi ahụ, nrara Ya, ikpe Ya, na igbu Ya, ndidi na ịdị umeala n’obi nke O ji tachie obi n’ime mkparị na ahụhụ ndị iro Ya tinyere n’ahụ Ya, na ebere dị ka nke Chineke nke O ji kpee ekpere maka ndị na-akpagbu Ya. Mbilite n’ọnwụ Ya na nrịgoro Ya n’eluigwe, na ọrụ Ya n’eluigwe dịka Onye Ogbugbo maka mmadụ dara ada, bụ isiokwu ndị ha ji ọṅụ na-atụgharị uche. N’ezie, ndị mba ọzọ pụrụ ịkpọ ha Ndị Kraịst, ebe ha na-ekwusa Kraịst ma na-ekpegara Chineke ekpere site n’aka Ya.”

> “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.

> “Ọ bụ Chineke nyere ha aha ahụ bụ Onye Kraịst. Nke a bụ aha eze, e nyere mmadụ niile ndị jikọtara onwe ha na Kraịst. Ọ bụ banyere aha a ka Jems dere n’oge e mesịrị, sị, ‘Ọ̀ bụghị ndị ọgaranya na-emegbu unu, ma na-adọkpụ unu n’ihu oche ikpe? Ọ̀ bụghị ha na-ekwulu aha ahụ dị nsọ nke e ji akpọ unu?’ Jems 2:6, 7. Pita kwa kwupụtara, sị, ‘Ọ bụrụkwa na onye ọbụla na-ata ahụhụ dị ka Onye Kraịst, ya emela ihere; kama ya nye Chineke otuto n’ihi nke a.’ ‘Ọ bụrụ na a na-akọcha unu n’ihi aha Kraịst, ngọzi dịrị unu; n’ihi na Mmụọ nke ebube na nke Chineke na-anọkwasị unu n’elu.’ 1 Pita 4:16, 14.” Ọrụ Ndịozi, 157.

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

Nzukọ Efesọs nọchiri anya nzukọ mbụ ahụ nke biri “n’ụzọ nsọpụrụ Chineke n’ime Kraịst Jizọs,” nke bụ “ihe kpatara” na-emepụta “nsonaazụ” mgbe niile.

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

> Ee, ndị niile chọrọ ibi ndụ n’ụzọ nsọpụrụ Chineke n’ime Kraịst Jizọs ga-ata ahụhụ mkpagbu. 2 Timothy 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.

Nsọpụrụ Chineke nke ụka Efesọs wetara mkpagbu nke ụka Smaina na-anọchi anya ya. Ụka abụọ ahụ na-anọchi anya mmekọrịta nke ihe kpatara ihe na nsonaazụ ya, nsonaazụ ahụkwa chọrọ ka ihe kpatara ya buru ya ụzọ. A na-akpali mkpagbu nke nsogbu iwu ụbọchị Sọnde site n’ịhụnanya nke ihe Nwannaanyị White kpọrọ “nsọpụrụ Chineke mbụ.” Nsọpụrụ Chineke nke e gosipụtara n’akụkọ ihe mere eme gara aga, ma ọ bụ n’akụkọ mbụ.

> “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.

> “N’agbanyeghị ndapụ n’ukwu nke okwukwe na nsọpụrụ Chineke nke juru ebe nile, e nwere ezi ndị na-eso ụzọ Kraịst n’ime ụka ndị a. Tupu nleta ikpeazụ nke ikpé Chineke n’elu ụwa, a ga-enwe n’etiti ndị nke Onyenwe anyị ụdị mmụte nke nsọpụrụ Chineke mbụ nke a na-ahụbeghị kemgbe oge ndịozi. A ga-awụkwasị Mmụọ na ike nke Chineke n’elu ụmụ Ya. N’oge ahụ ọtụtụ ga-ekewapụ onwe ha na ụka ndị ahụ, ebe ịhụnanya ụwa a anọchiwo ịhụnanya Chineke na Okwu Ya. Ọtụtụ, ma ndị ozioma ma ndị mmadụ nkịtị, ga-anabata n’ọṅụ eziokwu ndị ahụ dị ukwuu nke Chineke mere ka a kpọsaa n’oge a iji kwadebe otu ndị mmadụ maka ọbịbịa nke ugboro abụọ nke Onyenwe anyị. Onye iro nke mkpụrụobi na-achọ igbochi ọrụ a; ma tupu oge mmegharị dị otu a abịa, ọ ga-agbalị igbochi ya site n’iweta nke adịgboroja. N’ime ụka ndị ahụ ọ pụrụ iweta n’okpuru ike aghụghọ ya, ọ ga-eme ka o yie na a wụkwasịwo ngọzi pụrụ iche nke Chineke n’elu ha; a ga-egosipụta ihe a na-eche na ọ bụ nnukwu mmasị okpukpe. Ìgwè mmadụ dị ukwuu ga-aṅụrị ọṅụ na Chineke na-arụ ọrụ n’ụzọ dị ịtụnanya n’ihi ha, ebe ọrụ ahụ bụ nke mmụọ ọzọ. N’okpuru ọdịdị okpukpe, Setan ga-achọ ịgbasa mmetọ ya n’elu ụwa Ndị Kraịst.” 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.”

Mkpu Etiti Abalị nke “ụbọchị ikpeazụ” bụ mmelite nke “nsọpụrụ Chineke mbụ” a kọwara n’ebe ahụ. Ọ bụ mmelite nke na-eme n’ime otu mmegharị, ọ bụghị n’ime ụka. Akụkọ ihe mere eme Sista White ji akọwa mmelite ahụ bụ akụkọ ihe mere eme nke “oge ndịozi,” nke ụka Efesọs nọchiri anya ya. Mmelite ahụ ga-amịpụta “mkpagbu.”

> “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.

> “A ga-atụ ọtụtụ n’ụlọ mkpọrọ, ọtụtụ ga-agbapụ n’obodo ukwu na n’obodo nta iji zọpụta ndụ ha, ọtụtụkwa ga-abụ ndị a ga-egbu n’ihi okwukwe ha n’ihi Kraịst, ebe ha na-eguzo n’ịgbachitere eziokwu.” Selected Messages, book 3, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

“Ndụ nke Kraịst n’ụwa” n’akụkụ edemede na-esonụ na-anọchi anya mmalite nke ụka Efesọs, ma ọ na-egosikwa n’ụdị amụma akụkọ ihe mere eme nke Adventizim Laodisia n’ọgwụgwụ ụwa.

> “‘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.

> “‘A chụpụrụ ikpe ziri ezi azụ, ezi omume adịkwa anya; n’ihi na eziokwu adawo n’okporo ámá, izi ezi apụghịkwa ịbata. Ee, eziokwu adaala; onye ọbụla nke na-apụ n’ihe ọjọọ na-eme onwe ya anụ oriri.’ Aịzaya 59:14, 15. E mezuru nke a n’ime ndụ Kraịst n’elu ụwa. Ọ nọgidere na-eguzosi ike n’iwu Chineke, na-ewepụ omenala na ihe ndị mmadụ chọrọ, bụ́ nke e buliri elu dochie ebe iwu ndị ahụ kwesịrị ịdị. N’ihi nke a ka a kpọrọ Ya asị ma kpagbuo Ya. A na-emeghachi akụkọ a.” 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.

Ahụmahụ nke a na-anọchi anya ya site na Ephesus na-eme n’otu oge ahụ dịka ahụmahụ nke Laodicea. Ndị Juu ndị na-arụ ụka n’efu bụ ndị Laodicea nke Izrel oge ochie, ma Kraịst na ndị na-eso ụzọ Ya bụ ndị Efesọs nke Izrel ọhụụ. Jọn Onye na-eme baptizim webatara nzukọ nke Ephesus, ma ọ na-anọchi anya nzukọ ahụ n’“ụbọchị ikpeazụ,” nke ndị Laodicea na-emegide, ndị na-akpọ onwe ha ndị Juu, ma ha abụghị.

> “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.

> “Ọrụ Jọn Baptist, na ọrụ ndị ahụ ndị n’ụbọchị ikpeazụ na-apụta n’ime mmụọ na ike nke Ịlaịja iji kpọte ndị mmadụ n’ọnọdụ enweghị mmasị ha, bụ otu ihe n’ọtụtụ akụkụ. Ọrụ ya bụ ihe atụ nke ọrụ a ga-arụ n’oge a. Kraịst ga-abịa nke ugboro abụọ ikpé ụwa n’ezi omume. Ndị ozi nke Chineke bụ ndị na-ebu ozi ikpeazụ nke ịdọ aka ná ntị a ga-enye ụwa, ga-akwadebe ụzọ maka ọbịbịa nke ugboro abụọ nke Kraịst, dịka Jọn siri kwadebe ụzọ maka ọbịbịa mbụ Ya. N’ọrụ nkwadebe a, ‘ndagwurugwu ọ bụla ka a ga-ebuli elu, ugwu ọ bụla na ugwu nta ọ bụla ka a ga-eme ka ọ dị ala; a ga-eme ka ebe gbagọrọ agbagọ guzozie, ebe ndị tara tara kwa ka ha bụrụ ala dị larịị’ n’ihi na a ga-emegharị akụkọ ihe mere eme, ma ọzọkwa, ‘a ga-ekpughe ebube nke Onyenwe anyị, anụ ahụ niile ga-ahụkwa ya ọnụ; n’ihi na ọnụ Onyenwe anyị ekwuwo ya.’” Southern Watchman, March 21, 1905.

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

Efesọs bụ “ihe kpatara ya” ma Smaịna bụ “nsonaazụ ya.” Pegamọs na Taịataịra na-anọchitekwa anya mmekọrịta nke ihe kpatara ya na nsonaazụ ya. Pegamọs bụ nzukọ Kraịst nke nkwenye-otu nke mebiri Kraịstianiti site n’ịgwakọta ya na ekpere arụsị. Nzukọ Kraịst dara mgbe ọ nakweere echiche bụ́ na ọ ga-ekwe omume ka ikpere arụsị nke ndị ọgọ mmụọ na-adịkọrịrị n’ime oke ya. Eze Ukwu Konstantain bụ akara nke akụkọ ihe mere eme ahụ nke nkwenye-otu, ọrụ amụma ya bụkwa ime ka ndapụ n’ezi Kraịstianiti pụta tupu e kpughee ọchịchị ndị popu.

> 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.

> Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụghị na ndapụ n’ezi-okwu ga-ebu ụzọ bịa, ma kpughee nwoke ahụ nke mmehie, nwa nke mbibi; onye ahụ na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya dịka Chineke nọdụrụ ala n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. Ọ̀ bụghị na unu na-echeta na, mgbe m ka nọnyere unu, agwara m unu ihe ndị a? Ugbu a unu matara ihe na-egbochi ya ka e wee kpughee ya n’oge ya. N’ihi na ihe omimi nke ajọ omume amalitela ịrụ ọrụ ugbua: naanị onye na-egbochi ugbu a ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ. Mgbe ahụ ka a ga-ekpughe Onye Ajọ ahụ, onye Onyenwe anyị ga-eji mmụọ nke ọnụ ya laa n’iyi, ma jiri ìhè nke ọbịbịa ya bibie ya. 2 Ndị Tesalonaịka 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.

Nzukọ Pergamos bụ “ihe kpatara ya,” Thyatira bụkwa “nsonaazụ ya.” Onye-amụma Daniel na-egosikarị akụkọ ihe mere eme nke ikpere arụsị ka ọ na-enye ohere nye ọchịchị papal, a na-ekwu kwa maka ndapụ ahụ nke buru ụzọ mee tupu e guzobe ọchịchị papal nke Pọl kọwara n’ime Daniel isi nke iri na otu.

> 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.

> N’ihi na ụgbọ mmiri nke Chittim ga-abịa imegide ya: ya mere, obi ga-ewute ya, ọ ga-alaghachikwa, ma nwee iwe megide ọgbụgba ndụ nsọ ahụ: otu a ka ọ ga-eme; ọ ga-alaghachikwa, ma nwee nghọta na ndị na-ahapụ ọgbụgba ndụ nsọ ahụ. Ma ndị agha ga-eguzo n’akụkụ ya, ha ga-emetọkwa ebe nsọ nke ike ahụ, ha ga-ewepụkwa àjà ụbọchị niile, ha ga-edobekwa ihe arụ nke na-eme ka ọ bụrụ nkịtị. Daniel 11:30–31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Ụka nke ime nkwekọrịta nke dapụrụ n’ezi okwukwe tupu e kpughee ike ọchịchị popu n’ime akụkọ ihe mere eme, ka Daniel na-anọchi anya ya dị ka “ndị ahụ” hapụrụ “ọgbụgba ndụ nsọ.” Mgbe ha hapụsịrị ọgbụgba ndụ ahụ, mgbe ahụ ka e debere ọchịchị popu, nke Daniel na-anọchi anya ya dị ka “ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu,” n’ocheeze nke ụwa. Sister White na-akọwapụta amaokwu isii ikpeazụ nke Daniel iri na otu mgbe ọ na-ekwu, amụma ahụ “dị n’ime Daniel isi nke iri na otu eruola nso n’ịzu oke ya kpamkpam.” Amaokwu isii ikpeazụ ahụ bụ mmezu ikpeazụ nke Daniel iri na otu, ọ na-akụzikwa na akụkọ ihe mere eme nke amaokwu ikpeazụ ndị ahụ na-anọchi anya e sere onyinyo ya tupu oge eruo na Daniel 11:30–36, nke na-egosi “ihe kpatara ya na ihe si na ya pụta” nke akụkọ ihe mere eme nke Pergamos na Taiataira nọchiri anya ya.

> “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.

> “Anyi enweghi oge anyị ga-efunahụ. Oge nsogbu dị n’ihu anyị. Ụwa ejiri mmụọ agha kpalie. N’oge na-adịghị anya, ihe omume ndị ahụ e kwuru banyere ha n’amụma ga-emezu. Amụma ahụ dị na Daniel isi nke iri na otu eruola ihe fọrọ nke nta ka ọ bụrụ mmezu ya zuru ezu. A ga-emegharịkwa ọtụtụ akụkụ nke akụkọ ihe mere eme nke mezuru n’ịrụzu amụma a.”

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

> “N’amaokwu nke iri atọ, a na-ekwu maka ike nke ‘amaokwu 30 ruo iri atọ na isii ka e hotara.’”

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

> “A ga-enwe ihe omume ndị yiri nke a kọwara n’okwu ndị a.” Manuscript Releases, nọmba 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.

Mmekọrịta nke ihe kpatara ya na ihe na-esite na ya nke Pergamos na Tayaṭaira, dịka kwa mmekọrịta nke ihe kpatara ya na ihe na-esite na ya nke Ephesọs na Smiṇa, ka a na-emegharị ọzọ n’ime “ụbọchị ikpeazụ.” Ndị Protestant nke United States ga-ekwenye ekwenye na ikpere arụsị, dịka Pergamos nọchiri anya ya (ihe ịrịba ama kachasị pụta ìhè nke ikpere arụsị bụ ofufe anyanwụ), ma mgbe ha dapụrụ n’okwukwe, a ga-akwadebe ụzọ maka nwoke mmehie ahụ ka e wee kpughee ya ọzọ n’amụma. Mgbe a na-emegharị ọdịda ahụ n’okwukwe na itinye ọchịchị ndị popu n’ocheeze, Chineke ga n’otu oge ahụ na-ebuli otu ụka nke Ephesọs nọchiri anya ya iji buru ozi Daniel na Mkpughe gaa ụwa, ma mkpagbu ahụ nke Smiṇa nọchiri anya ya ga-emegharịkwa ọzọ.

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:

Aga m ekwu okwu banyere ụka atọ ikpeazụ ahụ mgbe anyị tụlechara eziokwu ahụ na akara anọ mbụ nke Mkpughe bụ ahịrị eziokwu nke mpụga nke na-agba n’ahịrị kwekọrọ n’ahịrị eziokwu nke ime nke ụka anọ mbụ nọchiri anya ya. Dị ka e kwuworị, Uriah Smith kwuru ya n’ụzọ a:

> “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.

> “N’oge ụka asaa ahụ na-egosi akụkọ ime nke ụka, akàrà asaa ahụ na-eweta n’ihu anya nnukwu ihe omume nke akụkọ mpụga ya.” 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.

Anyị egosila na ụka anọ mbụ ahụ na-anọchite anya mmekọrịta abụọ nke “ihe kpatara ya na nsonaazụ ya” nke a na-emegharịrị n’ime “ụbọchị ikpeazụ.” Dabere n’elu ndị ọsụ ụzọ nke Adventism, ma nke ka mkpa, dabere n’elu ikike nke Okwu Chineke, akụkọ ihe mere eme anọ ahụ nke ime ụka kwesịrị inwe akụkọ ihe mere eme yiri ya n’èzí nke akàrà anọ mbụ ahụ na-anọchite anya. Akàrà mbụ na nke abụọ na-ekwughachi otu àgwà ahụ nke Ephesus na Smyna, ma ha ji ịnyịnya ọcha nọchite anya ọrụ nke ibu Okpukpe Kraịst gaa n’ụwa. Ọ na-anọchite anya ọrụ ụka n’èzí, akàrà nke abụọ kwa na-anọchite anya ịsa ọbara nke Smyna site n’ịnyịnya uhie.

> 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.

> M wee hụkwara mgbe Nwa-Atụrụ ahụ meghere otu n’ime akara-ụkpụrụ ahụ, m wee nụ, dị ka ọ̀ bụ ụda égbè eluigwe, otu n’ime anụmanụ anọ ahụ ka ọ na-asị, Bịa hụ. M wee hụ, ma lee, ịnyịnya ọcha: onye nọkwasịrị ya nwere ụta; e wee nye ya okpueze: o wee pụta na-emeri, na ka o wee merie. Ma mgbe o meghere akara-ụkpụrụ nke abụọ, m nụrụ anụmanụ nke abụọ ahụ ka ọ na-asị, Bịa hụ. Ịnyịnya ọzọ wee pụta nke bụ uhie: e wee nye onye nọkwasịrị ya ike iwepụ udo n’ụwa, ka ha wee gbuo ibe ha: e wee nye ya nnukwu mma-agha. Mkpughe 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.”

Zekaraịa nwere akụkụ ole na ole nke na-akọwa kpọmkwem ịnyịnya anọ ahụ e gosiri n’akàrà anọ mbụ nke Mkpughe. N’otu n’ime akụkụ ndị ahụ n’isi nke iri, Zekaraịa na-akọwa na mgbe a wụsara mmiri ozuzo ikpeazụ ahụ, “ìgwè atụrụ Juda” nke bụ “ụlọ” Chineke ga-agbanwe bụrụ “ịnyịnya Ya mara mma n’agha.”

> 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.

> Rịọnụ Jehova mmiri ozuzo n’oge mmiri ozuzo ikpeazụ; ya mere Jehova ga-eme igwe ojii na-enwu enwu, nye ha oke mmiri ozuzo, nye onye ọ bụla ahịhịa n’ubi. N’ihi na arụsị ekwuwo ihe efu, ndị na-agba afa ahụwo ụgha, ha akọwokwa nrọ ụgha; ha na-akasi mmadụ obi n’efu: ya mere ha gara ụzọ ha dịka ìgwè atụrụ, e wee mekpaa ha ahụhụ, n’ihi na ọ dịghị onye ọzụzụ atụrụ. Iwe m wee mụọ ọkụ megide ndị ọzụzụ atụrụ ahụ, ekpekwara m ndị ebule ikpe: n’ihi na Jehova nke ndị agha eletawokwa ìgwè atụrụ ya, bụ ụlọ Juda, mee ha dịka ịnyịnya ya mara mma n’agha. Zekaraya 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 ugboro ugboro na-akọwapụta na ịwụsa Mmụọ Nsọ na Pentikọst bụ ihe nnọchianya nke mmiri ozuzo ikpeazụ nke na-adapụ ugbu a. Ọrụ e rụrụ maka ụwa na Pentikọst ka a na-anọchi anya ya site na ụka Efesọs, ma Efesọs na-akpata mkpagbu ahụ a na-anọchi anya ya site na Smina, nke Jọn na-anọchi anya dịka “ịnyịnya uhie” nke akara nke abụọ. Akara abụọ mbụ ahụ na-agba n’akụkụ ụka abụọ mbụ ahụ, ha na-egosikwa “ụbọchị ikpeazụ,” mgbe a na-awụsa mmiri ozuzo ikpeazụ ahụ.

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.”

Mmụọ nke Amụma kwa họrọ ma njedebe nke akara nke atọ ma mmalite nke akara nke anọ, si otu a jikọta ha ọnụ (ihe kpatara ya na ihe si na ya pụta); ma n’ime ime nke a, ọ debere akụkọ ihe mere eme ahụ a na-anọchi anya ya dị ka ihe dị ugbu a n’oge ya na n’“ụbọchị ikpeazụ.”

> “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.

> “A na-ahụ otu mmụọ ahụ taa nke e gosipụtara na Mkpughe 6:6–8. A ga-emegharị akụkọ ihe mere eme. Nke dịrịbu ga-adịkwa ọzọ.” Manuscript Releases, volume 9, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

N’akụkọ onwe Sister White, (e dere na 1898) mmụọ nke ime nkwekọrịta nke na-akwadebe ụzọ ka e wee mee ka ọchịchị papacy nọrọ n’ocheeze ọzọ dịrị ndụ ma sie ike ugbua, n’ihi na ndapụ n’ezi okwukwe nke Protestantism, nke malitere site n’ịjụ ozi mmụọ ozi mbụ n’oge opupu ihe ubi nke 1844, amalitelarị (na 1863) ịbata n’ike n’elu mpi nke Protestant Adventism.

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.”

A na-anọchi anya nkwekọrịta Pergamos dịka “ụzọ aka” nke ihe atụ n’akàrà nke atọ. Akàrà abụọ nke ịtụ ihe na-anọchi anya ntụtụ na-ezighị ezi. Akàrà nke atọ na-eduga n’akàrà nke anọ, nke a na-anọchi anya ya site n’“ịnyịnya ọcha-acha-akwara” nke “ọnwụ,” si otú a na-anọchi anya igbu ọtụtụ nde mmadụ nke ndị popu mere n’oge Ọchịchịrị nke Ụwa. “Hel” bụ ihe na-eso ịnyịnya ọcha-acha-akwara nke ọchịchị popu. Akụkọ ihe mere eme nke akàrà nke atọ na nke anọ na-adakọ n’otu ahịrị na akụkọ ihe mere eme nke ụka Pergamos na Tiatira. Nkwekọrịta Constantine bụ ọrụ na-aga n’ihu nwayọọ nwayọọ; ya mere, mmụọ nke nkwekọrịta amalitelarị ịrụ ọrụ n’akụkọ onwe onye nke Sister White, dịka ọ dịkwa n’oge Pọl mgbe o kwuru na “ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ.” Ndapụ n’okwukwe nke na-ebute ibuli ọchịchị popu n’oche eze bụ mgbe niile akụkọ ihe mere eme na-aga n’ihu nwayọọ nwayọọ, ma “a ga-emeghachi akụkọ ahụ. Ihe dịbu ga-adịkwa ọzọ.”

> 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.

> Anụrụ m olu n’etiti anụ ọhịa anọ ahụ ka ọ na-asị, Otu ịtụ ọka wit maka otu peni, na ịtụ atọ nke ọka bali maka otu peni; ma lezie anya ka ị ghara imebi mmanụ na mmanya. Mgbe O meghere akara nke anọ, anụrụ m olu nke anụ ọhịa nke anọ ka ọ na-asị, Bịa hụ. M wee lee anya, ma, le, ịnyịnya na-acha ọbara-ọbara ntụ; aha onye ahụ nọkwasịrị n’elu ya bụ Ọnwụ, Hel sokwa ya. E wee nye ha ike n’elu akụkụ nke anọ nke ụwa, iji mma-agha, na n’agụụ, na n’ọnwụ, na site n’anụ ọhịa nke ụwa gbuo mmadụ. Mkpughe 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 chọpụtara ihe ọzọ pụrụ iche n’amụma dị n’ime ụka asaa ahụ na akàrà asaa ahụ. Ọ kọwara ọdịiche e bu n’obi dị n’etiti ụka anọ mbụ na ụka atọ ikpeazụ, ma ọzọkwa, otu ihe omume ahụ n’ime akàrà anọ mbụ na akàrà atọ ikpeazụ.

> “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.

> “Ugbu a, anyị esoela ụka ndị ahụ, akara ndị ahụ, na anụ ọhịa ndị ahụ, ma ọ bụ ndị dị ndụ ahụ, ruo n’ókè ha pụrụ ịtụnyere onwe ha dịka ndị na-ekpuchi otu oge ndị ahụ. Akara ndị ahụ dị asaa n’ọnụọgụ, ma anụ ọhịa ndị ahụ bụ naanị anọ. Ọ pụkwara ịdị mma ebe a ịrịba ama na, n’imeghe akara nke mbụ, nke abụọ, nke atọ na nke anọ, a nụrụ anụ ọhịa nke mbụ, nke abụọ, nke atọ na nke anọ ka ha na-asị, ‘Bịa hụ;’ ma mgbe e meghere akara nke ise, nke isii na nke asaa, ọ dịghị olu dị otu a a nụrụ. Ma ọ bụghịkwa na ụka atọ ikpeazụ ahụ, na akara atọ ikpeazụ ahụ, na-atụnyere ibe ha dịka ndị na-ekpuchi otu oge ndị ahụ, dịka ụka anọ mbụ ahụ na akara anọ mbụ ahụ si eme. Ma, dịka anyị egosila, ụka ndị ahụ, akara ndị ahụ na anụ ọhịa ndị ahụ kwekọrọ, dịka ndị na-ekpuchi otu oge ndị ahụ n’ime ihe dị ka afọ 1800, ruo mgbe anyị rutere n’oge a nke dị ugbu a, nke karịrị obere ihe karịrị ọkara narị afọ.” 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 etinyeghị eziokwu ahụ na otu usoro ahụ dịkwa n’ime opi ndị ahụ, ma ọ dị. Opi anọ mbụ bụ opi, ma opi atọ ikpeazụ ahụ bụ ahụhụ atọ. Opi anọ mbụ ahụ na-anọchi anya ikpe Chineke megide Rom ndị ọgọ mmụọ n’ihi iwu Sọnde nke Constantine n’afọ 321, ma ahụhụ atọ nke opi ahụ na-anọchi anya Alakụba. Ahụhụ opi abụọ mbụ ahụ bụ ikpe megide Rom nke ndị popu n’ihi iwu Sọnde ọ tiri n’afọ 538, ma ahụhụ nke atọ nke opi ahụ bụ maka nsogbu iwu Sọnde nke na-abịa n’oge na-adịghị anya nke ukwuu.

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 ji nghọta ndị mbido jiri banyere ụka atọ ikpeazụ dị ka otu akara pụrụ iche kọwaa ụka atọ dị n’oge ya n’akụkọ ihe mere eme nke ndị Millerite. Nkwusi-ike niile dị n’ime akụkụ a bụ Bates nyere ya.

> “‘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.

> “‘N’ala ahu niile, ka Onyenwe anyị kwuru; AKWỤKỌ ABỤỌ n’ime ya ka a ga-ebipụ, ha anwụọ; ma a ga-ahapụ AKWỤKỌ NKE ATỌ n’ime ya. Chineke na-ekwu na ọ ga-eme ka AKWỤKỌ NKE ATỌ gafee n’ọkụ, mezie ha ka a na-eme ka ọla dị ọcha. Ha ga-akpọku ya, ọ ga-anụkwa ha. Ọ ga-asị, ‘NKE A BỤ NDỊ M;’ ha onwe ha ga-asịkwa, ONYENWE ANYỊ BỤ CHINEKE M.’ Akụkụ mbụ, SARDIS, chọọchị aha naanị ya ma ọ bụ Babilọn. Akụkụ nke abụọ, Laodisia, onye Adventist aha naanị ya. Akụkụ nke atọ, Filadelfia, naanị ezi chọọchị nke Chineke n’ụwa, n’ihi na a ga-ebuli ha gaa n’obodo Chineke. Mkpughe 3:12; Ndị Hibru 12:22–24. N’aha Jizọs, ana m akpọku unu ọzọ ka unu gbapụ n’ebe ndị Laodisian nọ, dịka a ga-agbapụ n’Sọdọm na Gọmọra. Ozizi ha bụ ụgha ma bụrụkwa nke aghụghọ; ha na-edugakwa ná mbibi zuru ezu. Ọnwụ! ỌNWỤ!!* ỌNWỤ ebighị ebi!!! dị n’ụzọ ha. Cheta nwunye Lot.” Joseph Bates, Review and Herald, volume 1, November 1850.

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

N’akụkọ ihe mere eme nke ndị Millerite, Sọdis bụ chọọchị ahụ nke nwere aha nke na-ekwu na ọ dị ndụ, ma ọ nwụrụ anwụ.

> 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.

> Degara mmụọ-ozi nke nzukọ dị na Sadis akwụkwọ, sị: Ihe ndị a ka Onye ahụ nke nwere Mmụọ asaa nke Chineke na kpakpando asaa na-ekwu; Ama m ọrụ gị nile, na i nwere aha na ị dị ndụ, ma ị nwụrụ anwụ. Mkpughe 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?

Ndị nke Chineke na-enwe aha mgbe niile. Aha ahụ n’oge akụkọ ihe mere eme nke Ephesus ruo Pergamos bụ Ndị Kraịst. Aha ahụ n’oge ọchịchị papacy bụ ụka ahụ nọ n’ọzara. Aha ahụ site n’ịbata kpakpando ụtụtụ, John Wycliffe, bụ Protestant. N’oge ọgwụgwụ na 1798, ndị Protestant amalitelarị ịlaghachi n’ime udo nsọ Rom. Ihe niile a chọrọ n’oge ahụ bụ nnwale nke ga-eme ka eziokwu ahụ pụta ìhè na n’agbanyeghị aha ha ha na-ekwupụta, ha abụghịzi ụka a họọrọ. N’oge opupu ihe ubi nke 1844, ha rutere n’ule nke ga-eme ka pụta ìhè na ha abụghịzi ụka nke bu aha ọgbụgba ndụ Kraịst. Akụkọ Elaịja na-enye àmà nke abụọ zuru ezu nke ukwuu banyere eziokwu a. Mgbe ha gosipụtara ezi agwa ha, o siri ndị Millerite ike na mbido ịmata na ndị Protestant egosila na ha aghọwo ụmụnwaanyị Babilọn. Ma ndị Millerite mechara mee kpọmkwem ihe ahụ, ma malite ịkpọ mkpụrụ obi ka ha si n’ime ụka ndị ahụ dara ada pụta, n’ime mmezu nke ozi mmụọ ozi nke abụọ. Mgbe ahụ e nwere usoro nnwale nke ga-eme ka ndị Millerite gosipụta agwa nke ha. Hà bụ ndị Filadelfia ka ha bụ ndị Laodisia?

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.

Ndị Filadelfia soro Kraịst banye n’Ebe Kachasị Nsọ, ma ndị Millerait ndị jụrụ ime otú ahụ gosipụtara àgwà nke ndị Laodisia. Ya mere, anyị na-achọta ezi uche nke njirimara Bates banyere ụka atọ ahụ dịka ndị dị n’otu oge n’ime otu akụkọ ihe mere eme ahụ. E mezuru akụkọ ihe mere eme ahụ n’ime usoro amụma nke ilu ụmụ agbọghọ iri ahụ, nke mmụọ nsọ na-agwa anyị na e mezuola ya, a ga-emekwa ya kwa, ruo n’akwụkwọ ozi ọ bụla.

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

> “Akụkọ ilu ahụ nke ụmụ agbọghọ iri nke Matiu 25 na-egosikwa kwa ahụmahụ nke ndị mmadụ 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.

> “A na-akpọkarị m gaa n’ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị maara ihe, ise kwa bụ ndị nzuzu. E mezuwo ilu a ma a ga-emezukwa ya ruo n’akwụkwọ ozi ọ bụla, n’ihi na o nwere ngwa pụrụ iche maka oge a, ma, dịka ozi mmụọ ozi nke atọ, e mezuwo ya ma ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” Review and Herald, August 19, 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Ụka atọ ikpeazụ ahụ na-anọchi anya ndị nọ n’èzí mmegharị Millerite dị ka Sardiis, ma ndị nọ n’ime mmegharị ahụ na-anọchi anya ma Filadelfia ma ọ bụ Laodisia. A kọwara ụka atọ ahụ n’isi nke atọ nke Mkpughe, ebe ụka anọ mbụ nọ n’isi nke abụọ. Ya mere, mgbe Sister White na-ezo aka n’akụkọ ihe mere eme nke isi nke atọ nke Mkpughe, ọ na-akọwapụta kpọmkwem otu ụka ndị ahụ Joseph Bates ka kpọrọ aha.

> “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.

> “Ewoo, lee nkọwa! Olee ọtụtụ ndị nọ n’ọnọdụ a dị egwu. Ana m arịọsi onye oziọma ọ bụla ike ka ọ mụọ nke ọma isi nke atọ nke Mkpughe, n’ihi na n’ime ya ka e sere ọnọdụ ihe ndị dị adị n’ụbọchị ikpeazụ. Jirinụ nlezianya mụọ amaokwu ọ bụla n’isi a, n’ihi na site n’okwu ndị a Jizọs na-agwa unu okwu.” Manuscript Releases, volume 18, 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Ụka atọ nke oge a nke akụkọ ihe mere eme Millerite ka a na-emeghachi n’ọgwụgwụ Adventism. Joseph Bates na-akọwapụta ngagharị nke oge Millerite ma kọwaa Sardis dịka ụmụnwaanyị Babilọn, ndị bụ ndị ozi mmụọ ozi nke abụọ kpọrọ kpọmkwem. Ọ na-ekwu maka ọgụ dị n’etiti obere ìgwè atụrụ ahụ nke soro Kraịst banye n’Ebe Kachasị Nsọ n’October 22, 1844 na ndị jụrụ isi na-apụ n’Ebe Nsọ. Ọ na-achọ ịkpọpụta ndị Laodicea n’ọchịchịrị ahụ ha natara, ma opekata mpe otu akụkụ nke ìsì ha nke Laodicea sitere n’eziokwu ahụ bụ na William Miller ewerela ọnọdụ ndu n’ime ngagharị Laodicea. Nke a bụ otu ọgụ ahụ a kọwara n’ozi e zigara Philadelphia.

> 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.

> Lee, aga m eme ka ụfọdụ n’ụlọ nzukọ Setan, ndị na-asị na ha bụ ndị Juu, ma ha abụghị, kama ha na-ekwu ụgha; lee, aga m eme ka ha bịa kpọọ isi ala n’ihu ụkwụ gị, ma mara na ahụwo m gị n’anya. Mkpughe 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.

Nsogbu okpukpe na-amịpụta mgbe niile ụdị abụọ nke ndị na-efe ofufe, dịka o mere n’oge Nnukwu Mmechuihu ahụ. E wepụrụ uwe-mkpọrọ nke Protestantism n’aka Sadaịs n’oge ahụ, ka ha laghachiri na Rom ma bụrụ n’ụzọ ọchịchị nwaanyị Rom. Mgbe ahụ, Millerite Adventism jidere uwe-mkpọrọ ahụ, ma n’oge na-adịghị anya ule ga-amịpụta ụdị mmadụ abụọ na-ekwupụta na ha bụ obere ìgwè atụrụ ahụ. Otu ìgwè atụrụ eziokwu na otu ìgwè atụrụ adịgboroja. Bates nọchiri anya obere ìgwè atụrụ ahụ nke sooro Kraịst banye n’Ebe Kachasị Nsọ. Mgba ya bụ megide ndị Laodisia bụ ndị na-ekwupụta na ha bụ obere ìgwè atụrụ ahụ. Dị ka onye Filadelfia, mgba Bates bụ megide ụlọ nzukọ Setan, otu ìgwè nke na-ekwupụta na ha bụ ndị Chineke, ma ha na-agha ụgha, ha abụghịkwa ndị Juu.

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.

Mgbe e mezuru ilu ahụ n’oge ikpeazụ, n’ọgwụgwụ Adventism, a ga-enwe ndị nke ọgbụgba ndụ a họpụtara, ndị e jụrụ gafee n’oge ọgwụgwụ ahụ na 1989, otu ahụ ka e si jụ gafee ndị ndu ndị Juu n’oge ọmụmụ Kraịst, nke na-anọchi anya oge ọgwụgwụ n’akụkọ amụma ahụ. Mgbe akụkọ ndụ Kraịst rutere n’ịbanye mmeri Ya n’ime Jerusalem, a kọwapụtara akụkọ Mkpu Etiti Abalị nke oge ndị Millerite dịka ihe atụ. Mmụọ Nsọ na-ejikọta ugboro ugboro akara ụzọ nke obe na Nnukwu Ndakpọ Olileanya nke 1844. Judas na-anọchi anya ndị Laodisia nke akụkọ Kraịst, ndịozi ahụkwa bụ ndị Filadelfia. Ruo afọ atọ na ọkara mgbe obe gasịrị, ndị Filadelfia, nke Bates nọchiri anya ha, gbalịsiri ike ịkpọpụta ndị Laodisia n’ime ụka dara ada nke nwa-eso-ụzọ Judas Iskariọt nọchiri anya ya.

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.

N’afọ 1989 ndị bụbu ndị ahọpụtara nke ọgbụgba-ndụ ahụ jụrụ ìhè ahụ e kpughere emeghe, e wee gafee ha. Mgbe mmechuihu mbụ nke July 18, 2020 bịarutere, usoro nnwale malitere n’etiti ndị bụbu ndị yiri ka ha sitere n’otu mmegharị ahụ. Ma otu òtù bụ Laodisia, nke ọzọ kwa bụ Filadelfia. Dị nnọọ ka Judas gbara Sanhedrin ndụ ugboro atọ ka o rara Kraịst nye tupu obe ahụ, ndị Laodisia nke akụkọ mgbe September 11, 2001 gasịrị ga-abụ ndị dara n’ohere atọ e nyere ha ka ha chegharịa. N’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, a ga-egosipụta ya n’ezie, dịka o doro anya n’ịkwụgbu Judas n’osisi, na ndị Laodisia dị iche n’ebe ndị Filadelfia nọ. Ọ bụ n’oge owuwe ihe ubi ka a na-ekewapụ igbo n’etiti ọka wit. Anyị na-abịaru owuwe ihe ubi ahụ nso ngwa ngwa.

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.

A na-amata eziokwu ndị a nanị mgbe, ma ọ bụrụ na, anyị dị njikere ịghọta na naanị usoro ọmụmụ Akwụkwọ Nsọ nke pụrụ ikpughe ma guzobe ‘eziokwu’ bụ “historicism.” Usoro ziri ezi ahụ abụghị preterism, ma ọ bụ futurism, ma ọ bụ dispensationalism, ma ọ bụ woke-ism, ma ọ bụ nka n’ihe gbasara ụtọasụsụ ma ọ bụ akụkọ ihe mere eme, ma ọ bụ ụdị ọ bụla n’ime ọtụtụ adịgboroja Setan. E nwere ahịrịokwu a ma ama nke a na-ekwukarị na ọ sitere n’aka onye ọkà ihe ọmụma nke narị afọ nke iri na asaa a na-akpọ Jean-Jacques Rousseau, nke e kwughachila n’ụzọ dị iche iche, ma isi echiche ya bụ, “Njehie nwere ọtụtụ mgbọrọgwụ, ma eziokwu nwere naanị otu.” “Eziokwu” bụ Alfa na Omega, onye dị ka mgbọrọgwụ sitere n’ala akọrọ.

> “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.

> “Otú a ka ọ dịkwa na Baịbụl, ụlọ-akụ nke akụ̀nụ̀ba nke amara Ya. A naghị aghọta ebube nke eziokwu ya dị iche iche, nke dị elu dịka eluigwe ma gbaa ebighị ebi gburugburu. Nye nnukwu ìgwè mmadụ nile, Kraịst Onwe Ya bụ ‘dị ka mgbọrọgwụ si n’ala akọrọ akọrọ pulite,’ ha ahụkwa n’ime Ya ‘ọ dịghị mma ọbụla’ nke ha ‘ga-achọ Ya.’ Aịsaịa 53:2. Mgbe Jisọs nọ n’etiti mmadụ, mkpughe nke Chineke n’ime mmadụ, ndị odeakwụkwọ na ndị Farisii sịrị Ya, ‘Ị bụ onye Sameria, i nwekwara mmụọ ọjọọ.’ Jọn 8:48. Ọbụna ndị na-eso ụzọ Ya kpuuru ìsì otú ahụ site n’ịchọ naanị onwe nke obi ha nke mere na ha jiri nwayọọ ghọta Ya bụ Onye bịara igosi ha ịhụnanya nke Nna ahụ. Nke a bụ ihe mere Jisọs ji jee ije n’ịdị naanị Ya n’etiti mmadụ. E ghọtara Ya nke ọma naanị n’eluigwe.” Thoughts from the Mount of Blessing, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

A ghaghị ịghọta eziokwu ndị anyị na-ekekọrịta ugbu a n’ime onodu nke uto nke eziokwu na-aga n’ihu n’akụkọ ihe mere eme nile, ma nke ka mkpa, a ghaghị idobe nghọta anyị banyere eziokwu n’ime onodu nke Alfa na Omega, ya bụ, onodu nke Jisọs ji akọwapụta njedebe nke ihe dị ka mmalite nke ihe ahụ.

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.

Ụka nke anọ bụ Taịataịra, ọ na-anọchikwa anya oge papacy chịrị dịka alaeze nke ise nke amụma Akwụkwọ Nsọ, nke bụ oge ahụ ụka nọ n’ọzara dị n’agha-nkpọrọ. A tụrụ n’agba-nkpọrọ nke Izrel ime mmụọ site na Babilọn ime mmụọ ruo afọ puku otu narị abụọ na iri isii onyinyo site n’agha-nkpọrọ nke Izrel nkịtị nọ n’aka Babilọn nkịtị ruo afọ iri asaa.

> “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.

> “Taa ụka Chineke nweere onwe ya ịga n’ihu ruo n’ịrụcha atụmatụ dị nsọ nke Chineke maka nzọpụta nke agbụrụ furu efu. Ruo ọtụtụ narị afọ, ndị nke Chineke tara ahụhụ n’okpuru mgbochi nke nnwere onwe ha. A machibidoro ikwusa oziọma n’ịdị ọcha ya, e wee nye ntaramahụhụ kacha njọ megide ndị niile tụrụ egwu isi n’iwu ndị mmadụ pụọ. N’ihi nke a, nnukwu ubi vaịn nke omume ọma nke Onyenwe anyị fọrọ nke nta ka ọ bụrụ ihe a hapụrụ kpamkpam n’enweghị onye na-arụ ọrụ n’ime ya. E wepụrụ ndị mmadụ ìhè nke okwu Chineke. Ọchịchịrị nke njehie na nkwenkwe ụgha yiri ka ọ ga-ehichapụ ihe ọmụma banyere ezi okpukpe. Ụka Chineke n’ụwa nọ n’eziokwu n’agha n’agha n’oge ogologo a nke mkpagbu na-adịghị akwụsị akwụsị, dịka ụmụ Izrel nọ n’agha a dọọrọ n’agha na Babịlọn n’oge mbibi ala ọzọ ahụ.” Prophets and Kings, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

A na-anọchi anya afọ iri asaa nke ndọta n’agha na Babịlọn site n’ụka Taịataịra. Ụka Taịataịra bụ nsonaazụ nke ihe kpatara ya, nke a na-anọchi anya ya site na Págamọs. A na-anọchi anya Págamọs site n’aka Kọnstantain, eze ukwu ahụ jikọtara ikpere arụsị na Kraịstianị. Ihe nnọchianya nke ikpere arụsị ya bụ ofufe anyanwụ. Ihe kpatara ya n’Akwụkwọ Nsọ mere e ji kpọrọ Izrel oge ochie n’agha maka afọ iri asaa nke Taịataịra bụ na ndị eze ha guzobere mmekọrịta na ọgbụgba ndụ ha na mba ndị na-ekpere arụsị gbara ha gburugburu, n’ime nnupụisi kpọmkwem megide Okwu Chineke. Chineke dọrọ Izrel aka ná ntị ugboro ugboro ka ha ghara ịgwakọta onwe ha na mba ndị ọgọ mmụọ gbara ha gburugburu. Iwu Iri ahụ, bụ́ ihe ahụ n’onwe ya Izrel oge ochie kwesịrị ịbụ ndị nlekọta ya, na-ajụ kpọmkwem ife arụsị. Mgbe Onyenwe anyị gafere Mozis n’akụkụ ọgba Horeb ma kpughee agwa Ya, Ọ tinyere ugboro abụọ ịdọ aka ná ntị ahụ anyị na-ekwu maka ya.

> 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.

> O wee sị, Le, anam eme ọgbụgba-ndụ: n’ihu ndị gị niile ka M ga-eme ihe ịtụnanya, nke a na-emetụbeghị n’ụwa niile, ma ọ bụ n’etiti mba ọbụla: ndị mmadụ niile kwa n’etiti ha ka ị nọ ga-ahụ ọrụ nke Onyenwe anyị: n’ihi na ọ bụ ihe dị egwu ka M ga-eji gị mee. Debe ihe ahụ nke M na-enye gị n’iwu taa: le, ana M achụpụ n’ihu gị onye-Amọrait, na onye-Kenaan, na onye-Het, na onye-Periz, na onye-Haivait, na onye-Jebus. Lezienụ onwe gị anya, ka unu ghara ime ọgbụgba-ndụ na ndị bi n’ala ebe unu na-aga, ka ọ ghara ịbụ ọnyà n’etiti unu: kama unu ga-akwatu ebe-ichu-àjà ha, gbajie arụsị ha, bee kwa ogidi nsọ ha: n’ihi na ị gaghị akpọ isi ala nye chi ọzọ: n’ihi na ONYENWE ANYỊ, onye aha Ya bụ Ekworo, bụ Chineke na-ekwo ekworo: ka ị ghara ime ọgbụgba-ndụ na ndị bi n’ala ahụ, ha agaa iko n’azụ chi ha, chụkwara chi ha àjà, otu onye akpọọ gị, ị rie ihe e jiri chụọ àjà ya; ị lụọkwa ụmụ ha ndị inyom nye ụmụ gị ndị ikom, ụmụ ha ndị inyom agaa ikwa iko n’azụ chi ha, mee ka ụmụ gị ndị ikom kwaa iko n’azụ chi ha. Ọpụpụ 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.

Ugboro abụọ ka Chineke dọrọ Izrel oge ochie aka ná ntị n’akụkụ a naanị, e nwekwara ọtụtụ ihe àmà Akwụkwọ Nsọ ndị ọzọ banyere iwu e nyere Izrel oge ochie ka ha ghara ịgba ndụ ọ bụla na mba ndị na-efe arụsị gbara ha gburugburu. Mmegharị ahụ malitere mgbe Izrel oge ochie jụrụ Chineke na ọchịchị Chineke Ya. Mgbe ha chọrọ eze, Chineke kwere ka ha nwee eze, ma site n’oge ahụ gaa n’ihu, ọtụtụ n’ime ndị eze niile, ma n’ezie eze ọ bụla nke agbụrụ iri nke ugwu, leghaara iwu ahụ anya. A jụrụ ụkpụrụ ahụ nke chọrọ ka Izrel bụrụ ndị dị iche ma bụrụ ndị pụrụ iche n’etiti mba ndị na-efe arụsị gbara ha gburugburu, ma e gosipụtara nke a site na mmegharị ahụ Constantine ga-emesịa bụrụ akara ya. Pergamos na Constantine na-anọchi anya nnupụisi nke ndị eze Izrel bụ́ ndị butere ikpere arụsị n’ime nzukọ Chineke. Ndapụ ahụ nke malitere site n’aka eze Sọl bụ ihe atụ nke ndapụ nke nzukọ Ndị Kraịst nke duru gaa n’agha n’agha n’ime Babilọn nke mmụọ. Akụkọ ihe mere eme dị nsọ nke malitere site n’oge eze Sọl gaa n’ihu ruo n’agha n’agha na Babilọn ka e ji nzukọ Pergamos kpọọ ihe nnọchianya ya. Agha n’agha afọ iri asaa nke sochiri ya bụ nzukọ Taya-taịra.

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.

Efesọs na-anọchi anya nzukọ nke na-apụ n’ihu imeri Ala Nkwa ahụ. Efesọs na-anọchi anya oge Moses na mgbapụta nke Izrel n’ọlụ nke Ijipt.

> “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.

> “Baịbụl achịkọtala ma jikọta ọnụ akụ ya niile maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmegharị dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-adịkwa, na-emegharị onwe ha n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

A na-emeghachi akụkọ ihe mere eme nke e ji mgbapụta ahụ si n’Ijipt pụta n’ụbọchị ikpeazụ. N’ihi ya, a kpọkwara ya meegharị n’akụkọ ihe mere eme nke ndị Millerite. Ọ bụ ya mere Sister White ji na-ezo aka ugboro ugboro n’akụkọ ihe mere eme ahụ iji kọwaa akụkọ ihe mere eme nke ndị Millerite. Ọ na-eme ka Nnukwu Nkụda Mmụọ nke 1844 kwekọọ na nkụda mmụọ nke ndị Hibru mgbe ha guzo n’ihu Oké Osimiri Uhie, ebe ndị agha Fero na-abịakwute ha site n’azụ. Ọ na-emekwa ka akụkọ ihe mere eme nke mgbapụta ahụ si n’Ijipt pụta kwekọọ na oge Kraịst; ya mere, nkụda mmụọ nke ndị na-eso ụzọ n’obe ka e ji nkụda mmụọ ahụ n’Oké Osimiri Uhie maa atụ, nke mekwara ka Nnukwu Nkụda Mmụọ nke 1844 bụrụ ihe atụ. Nkụda mmụọ nke obe nọchiri anya mmalite nke ụka Efesọs. Oge Mozis na mmalite nke Izrel oge ochie, nke ụka Efesọs nọchiri anya ya, bụkwa ihe atụ nke mmalite nke Izrel nke oge a n’oge Kraịst. Akụkọ ihe mere eme abụọ ahụ ka ụka Efesọs nọchiri anya ha. Eziokwu ndị anyị na-achọpụta ebe a abụwo ihe Future for America na-ewebata n’ihu ọha ọtụtụ mgbe n’ime afọ ndị gara aga, ya mere, naanị ihe m na-enye bụ nchịkọta nkenke.

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.

N’akụkọ ihe mere eme nke Kraịst, anyị na-ahụ mmalite nke ndị nke ọgbụgba ndụ ọhụrụ, ndị a na-ebulite ka a na-agabiga ndị a họpụtara n’okpuru ọgbụgba ndụ gara aga. Akụkọ ihe mere eme nke Kraịst bụ njedebe nke Izrel oge ochie, ma n’akụkọ ihe mere eme nke nnwere onwe site n’Ijipt n’oge mmalite nke Izrel oge ochie, e nwere ndị nke ọgbụgba ndụ a họpụtara na mbụ bụ́ ndị a gāgabiga n’ihi ndị nke ọgbụgba ndụ ọhụrụ.

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.

N’akụkọ ihe mere eme nke Kraịst, ndị mbụ a họpụtara bịarutere na njedebe ikpeazụ ha n’afọ 70 site n’ibibi Jerusalem. Ná mmalite, n’oge Mosis, ndị mbụ a họpụtara nwụrụ n’ọzara n’ime oge afọ iri anọ, Joshua na Caleb wee ghọọ ndị nnọchi anya nke ndị ọhụụ a họpụtara, ndị e kpebiri ibu ozi ahụ ruo n’Ala Nkwa, dịka ndịozi nke oge ụka Efesọs buuru oziọma ahụ ruo ụwa.

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.

Mmalite na njedebe nke Izrel oge ochie, nakwa mmalite nke Izrel nke oge a, ha nile na-egosi ngafe sitere n’aka ndị a họpụtara mbụ gaa n’aka ndị a họpụtara ọhụrụ. N’elu àmà nke mmadụ abụọ ma ọ bụ atọ ka a na-eme ka okwu guzosie ike; ma nke ọ bụla n’ime ahịrị atọ ndị a nke ndị àmà na-egosi ịgba alụkwaghịm nke ndị a họpụtara mbụ, ndị àmà ndị a nwekwara akara nke Alfa na Omega, Onye ahụ na-egosi njedebe site ná mmalite. A ga-enwe ndị a họpụtara mbụ a ga-agafe mgbe Chineke na ndị otu narị puku iri anọ na anọ ga-abanye n’ọgbụgba-ndụ. Chineke abụghị onye na-akpata mgbagwoju anya; Ọ dịghị agbanwe agbanwe mgbe ọ bụla, okwu Ya anaghị ada ada mgbe ọ bụla.

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.

Nnwere onwe pụọ n’Ijipt na mmeri ndị Chineke rụpụtara site n’aka Joshua ka e ji nnọchiteanya nke ụka Efesọs, ma e kpebiri na Efesọs ga-atụfu ịhụnanya mbụ ya. Mgbe e liri Joshua, ọgbọ ọzọ biliri, nke na-akara oge ahụ nnọchianya Smina. Ọrụ ebube Joshua rụrụ nke ikpochapụ Ala Nkwa ahụ emezuputaghị kpamkpam, n’ihi na ndị mmadụ nwere afọ ojuju n’ebe onwe ha nọ ma hapụ ọrụ ahụ e nyere Joshua. Ha tụfuru ịhụnanya mbụ ha. Oge ahụ gara n’ihu ruo mgbe Izrel jụrụ Chineke, Samuel wee tee Sọl mmanụ ịbụ eze, si otu a webata ụka Pegaọm.

> “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.

> “Ozi ahụ bịara Smịna, otu ụka dị na Esia Nta, ma otu a kwa nye ụka Ndị Kraịst n’ozuzu ya, n’ime narị afọ nke abụọ na nke atọ. Ọ bụ oge nke ikpere arụsị na-eme nkwụsị ikpeazụ ya n’ịlụ ọgụ maka ọchịchị kasịnụ n’ụwa. Okpukpe Ndị Kraịst agbasawo n’ụzọ dị ịtụnanya ngwa ngwa, ruo mgbe a maara ya n’ụwa niile. Ụfọdụ nabatara okwukwe Kraịst n’ihi ntughari obi, ndị ọzọ n’ihi ike nke arụmụka e tinyere n’ọrụ, ma ndị ọzọkwa n’ihi na ha pụrụ ịhụ na ihe kpatara ikpere arụsị na-ada mbà, amụma ndọrọ ndọrọ mere ka ha sonye n’akụkụ ahụ nke kwe nkwa na ọ ga-emeri. Ọnọdụ ndị a mere ka mmụọnsọ nke ụka daa mba. Mmụọ nke Amụma, nke bụ àgwà e ji mara ụka ndịozi, furu efu nwayọ nwayọ. Nke a bụ onyinye nke na-eduba ụka e nyefere ya n’ime ịdị n’otu nke okwukwe. Mgbe ndị amụma eziokwu adịkwaghị, ozizi ụgha gbasara ngwa ngwa; nkà ihe ọmụma nke ndị Grik butere nkọwa ụgha nke Akwụkwọ Nsọ, na ezi omume nke onwe nke ndị Farisii oge ochie, nke Kraịst katọrọ ugboro ugboro, pụtara ọzọ n’etiti ụka. A tọgbọrọ ntọala n’ime narị afọ abụọ sochiri tupu ọchịchị Constantine amalite maka ihe ọjọọ ndị ahụ nke toro ma mezuo nke ọma n’ime narị afọ abụọ sochirinụ. N’oge a, ịnwụ n’ihi okwukwe ghọrọ ihe a na-ahụkarị n’ọtụtụ akụkụ nke Alaeze Ukwu Rom. N’agbanyeghị na nke a nwere ike iyi ihe ijuanya, ọ dịghịkwa ala ịbụ eziokwu. Ọ bụ nsonaazụ nke mmekọrịta dị n’etiti Ndị Kraịst na ndị na-ekpere arụsị.”

> “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.’

> “N’ụwa ndị Rom, a na-asọpụrụ okpukpe nke mba nile, ma Ndị Kraịst abụghị mba; ha bụ naanị otu ngalaba nke agbụrụ a na-eleda anya. Ya mere, mgbe ha nọgidere n’ịkatọ okpukpe nke ụdị mmadụ nile, mgbe ha na-enwe nzukọ nzuzo, ma kewapụ onwe ha kpamkpam n’omenala na omume nke ndị ikwu ha kacha nso na ndị enyi ha kacha chiri anya, ha ghọrọ ihe a na-enyo enyo, ma ọtụtụ mgbe ihe mkpagbu n’aka ndị ọchịchị ndị na-ekpere arụsị. Ọtụtụ mgbe, ha na-ebutere onwe ha mkpagbu, ọbụna mgbe mmụọ mmegide adịghị n’obi ndị ọchịchị. Iji gosi mmụọ a, akụkọ ihe mere eme na-enye nkọwa banyere igbu Cyprian, bishọp nke Carthage. Mgbe a gụrụ ikpe a mara ya, mkpu zuru ebe niile bilitere n’etiti ìgwè mmadụ buru ibu nke Ndị Kraịst ndị na-ege ntị, ndị sịrị, ‘Anyị ga-eso ya nwụọ.’”

> “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.

> “Mmụọ nke ọtụtụ ndị na-ekwupụta na ha bụ Ndị Kraịst ji nabata ọnwụ, ma ọbụna kpalie iro nke ọchịchị n’enweghị mkpa, eleghị anya nwere nnukwu ihe ọ metụtara n’iwu mkpagbu nke e nyere n’afọ 303 A.D. site n’aka eze ukwu Diocletian na onye na-enyere ya aka, Galerius. Iwu ahụ bụ nke zuru ụwa ọnụ n’ụdị mmụọ ya, a manyekwara ya n’ike, n’ụzọ siri ike ma ọ bụ nke na-erughị oke ike, ruo afọ iri.” 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.

Ọ bụ ezie na Smaina bụ otu n’ime nzukọ abụọ ahụ ndị na-anataghị ịba mba ọ bụla n’aka Onyenwe anyị, akụkọ ihe mere eme na-agba akaebe na ndị ahụ e mere ndị àmà okwukwe site n’ọnwụ n’oge ahụ nọchiri anya ụfọdụ ndị mkpali ha dabeere n’ihe na-esi n’aka mmadụ pụta, ọ bụghịkwa n’ihe na-esi n’aka Chineke pụta. Akwụkwọ Ndị Ikpe na-amalite site n’ịkọ ọnwụ Joshua, ma e nwere amaokwu a na-ekwughachi ugboro abụọ n’ime akwụkwọ ahụ nke na-akọwa akụkọ ihe mere eme nke ndị ikpe. Oge nke abụọ e zoro aka n’amaokwu ahụ bụ amaokwu ikpeazụ nke akwụkwọ ahụ. Amaokwu mbụ nke akwụkwọ ahụ na-egosi njedebe nke Joshua, amaokwu ikpeazụ ya na-achịkọta akụkọ ihe mere eme ahụ.

> 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.

> Ugbu a, mgbe Joshua nwụsịrị, o wee ruo na ụmụ Izrel jụrụ Jehova, sị, Ònye ga-eburu anyị ụzọ bilie lụso ndị Kenan agha, ịlụso ha ọgụ?… N’ụbọchị ndị ahụ, e nweghị eze n’Izrel, ma onye ọ bụla na-eme ihe ziri ezi n’anya nke ya… N’ụbọchị ndị ahụ, e nweghị eze n’Izrel: onye ọ bụla na-eme ihe ziri ezi n’anya nke ya. Ndị Ikpe 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.

Dịka n’akụkọ ihe mere eme nke Smaina, “onwe” bụ isiokwu bụ isi site ná mmalite ruo ná njedebe. N’ihi na ha enweghị eze, ha kpebisiri ike ime ihe ọbụla ha họọrọ ime. Enweghị nduzi bụ ihe Haskell kpọrọ n’akụkọ ihe mere eme nke Smaina nke e ji enweghị Mmụọ Amụma na-arụ ọrụ nọchite anya ya. N’akụkọ ihe mere eme abụọ ahụ, enweghị nduzi meghere ụzọ ka e mee mkpebi dabere n’obi mkpali nke onye ọ bụla n’onwe ya. Efesọs na-anọchite anya mgbapụta site n’Ijipt. Akụkọ ihe mere eme e dekọrọ n’akwụkwọ Ndị Ikpe ka e ji ụka Smaina nọchite anya ya. Site n’aka eze Sọl ruo n’ndọta n’agha gaa Babịlọn ka e ji ụka Pegamọs nọchite anya ya, ndọta n’agha ahụ n’ime Babịlọn kwa ka e ji ụka Taiataira nọchite anya ya.

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.

N’ịdị n’otu na ihe ịrịba ama ahụ ndị ọsụ ụzọ chọpụtara, e nwere nkewa nke anọ na atọ n’ime ụka, akàrà, na opi, ma ụka anọ mbụ n’akụkọ ihe mere eme nke Izrel oge ochie na-amalite site n’ndọta n’agha nke Ijipt ma na-ejedebe na ndọta n’agha nke Babilọn, n’ihi na Alfa na Omega na-akọwapụta mgbe niile ọgwụgwụ site na mmalite. Ụka anọ mbụ n’akụkọ ihe mere eme nke Izrel nke oge a na-amalite site n’ido onwe ndị Juu n’okpuru ọchịchị Rom, ma ụka anọ ahụ na-ejedebe n’ido onwe ndị Juu nke mmụọ n’okpuru Rom nke mmụọ ruo otu puku afọ abụọ narị isii.

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.

Ihe sochiri Taịataịra bụ Sadis, nke malitere mgbe ha si n’agha ndọta nke Babilọn, nke Taịataịra nọchiri anya ya, pụta. Sadis bụ nzukọ ahụ nke nwere aha na ọ dị ndụ, ma ọ dịghị ndụ. Nkwupụta ha na ha nwere ndụ bụ ụgha. Ihe na-adọrọ mmasị bụ na, n’etiti nzukọ asaa ahụ niile, ọ bụ naanị okwu ahụ bụ Sadis ka na-enweghị nkọwa. E tinyewo nkọwa dị iche iche n’aha Sadis dabere n’ihe gbara ya gburugburu n’akụkọ ihe mere eme na amaokwu ndị ahụ, ma enweghị nkọwa etimoloji nke aha ahụ. O nwere aha, ma ọ nweghị ya.

> “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.

> “Ma ụlọ nsọ nke abụọ ahụ erughị nke mbụ n’ebube; ọ dịghịkwa edo ya nsọ site n’ihe ịrịba ama ndị ahụ a na-ahụ anya nke ọnụnọ Chineke, bụ ndị metụtara ụlọ nsọ mbụ. E nweghị mkpughe ọbụla nke ike karịrị nke mmadụ iji gosi nraranye ya. A hụghị igwe ojii nke ebube ka o jupụta n’ebe nsọ ahụ e wuru ọhụrụ. O nweghịkwa ọkụ si n’eluigwe rịdata iji rie àjà a chụrụ n’elu ebe ịchụàjà ya. Shekinah anọghịkwa ọzọ n’etiti ndị cherubim n’Ebe Kachasị Nsọ; a hụghị igbe ọgbụgba ndụ ahụ, oche amara ahụ, na mbadamba nkume nke akaebe ahụ n’ime ya. O nweghịkwa olu ọbụla si n’eluigwe kwuo iji mee ka uche Jehova mara onye nchụàjà ahụ na-ajụ ase.” 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.

Mgbe ndọkpụ n’agha Babilọn gasịrị, ha wughachiri Jerusalem na ụlọ nsọ ahụ. Mgbe ahụ, ha nwekwara aha ọzọ, n’ihi na Chineke ekwewo nkwa itinye aha Ya na Jerusalem. Ma aha Ya na-anọchi anya agwa Ya, na ụkọ nke ọnụnọ Ya n’onwe Ya mere ka amata na ha nwere aha ahụ nke na-anọchi anya ndụ, ma n’eziokwu, ha enwekwaghị ọnụnọ ahụ nke na-emepụta ndụ. N’eziokwu, naanị ihe ha nwere bụ nkwupụta okpukpe na ime ka e nwee ọdịdị nke ihe na-abụghị eziokwu.

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.

Olu ikpeazụ dị na Sadis kwere nkwa banyere otu Ịlaịja ga-abịa tupu nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị. Nye Izrel oge ochie, mbibi nke Jerusalem bụ nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị. N’ihi nke a, Nwanyị White na-ekwu maka mbibi Jerusalem n’afọ 70AD dịka ihe atụ nke nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị, nke a na-anọchi anya ya dịka ọrịa ọjọọ asaa ikpeazụ. Chọọchị Filadelfia malitere na olu Jọn Baptist na-eti mkpu n’ọzara, si otu a bụrụ ihe atụ nke olu William Miller. Olu Jọn Baptist na William Miller nọ na-eweta ozi Laodisia n’ihu otu ndị mmadụ kweere na ihe niile dị mma, mgbe n’eziokwu ihe niile mebiri emebi. Ma Jọn Baptist ma William Miller tinyere mma anyụike n’akọrọgwụ osisi ahụ. Ozi a kpọrọ Sadis bụ na e nwere “aha ole na ole ọbụna na Sadis nke emerụghị uwe ha; ha ga-esokwa m jee ije n’uwe ọcha: n’ihi na ha ruru eru.” Jọn Baptist na William Miller na-anọchi anya ndị ahụ si n’oge ahụ nke Sadis nọchiri anya ya pụta, ndị ruru eru iso Kraịst jee ije.

> “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.

> “A dubaara puku mmadụ ka e duuru ịnabata eziokwu ahụ William Miller kwusara, e wee kpọlitekwa ndị odibo Chineke n’ime mmụọ na ike nke Elaija ka ha kpọsaa ozi ahụ. Dị ka Jọn, onye butere ụzọ Jizọs, ndị kwusara ozi a dị nsọ chere na a manyere ha idobe anyụike n’akụkụ mgbọrọgwụ osisi ahụ, ma kpọkuo mmadụ ka ha mịpụta mkpụrụ kwesịrị ekwesị maka nchegharị. E mere ka àmà ha bụrụ nke ga-akpali ma metụta ụka dị iche iche n’ike, ma gosi ezi ọdịdị ha. Ma mgbe e kwusara ịdọ aka ná ntị ahụ dị nsọ ka e si n’ọnụma na-abịa gbapụ, ọtụtụ ndị so na ụka dị iche iche natara ozi ọgwụgwọ ahụ; ha hụrụ azụghachi azụ ha, ma jiri anya mmiri ilu nke nchegharị na oke ihe mgbu nke mkpụrụ obi, wedata onwe ha n’ihu Chineke. Ma ka Mmụọ nke Chineke bịarutere n’elu ha, ha nyeere aka ikwusara mkpu ahụ, ‘Tụọ egwu Chineke, nyekwa Ya otuto; n’ihi na oge ikpe Ya eruola.’” 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.

Ụka asaa nke Mkpughe na-anọchi anya akụkọ ihe mere eme nke ndịozi site n’oge ha ruo n’Ọbịbịa nke Abụọ nke Kraịst, ma ụka asaa ahụ na-anọchikwakwa anya akụkọ ihe mere eme nke Izrel oge ochie site n’oge onye amụma Mozis ruo n’ọbịbịa mbụ nke Kraịst.

> “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.

> “Ọnwụnwa ndị ụmụ Izrel gabigara, na omume ha kpọmkwem tupu ọbịbịa mbụ nke Kraịst, na-egosi ọnọdụ nke ndị nke Chineke nọ na ahụmahụ ha tupu ọbịbịa nke abụọ nke Kraịst.

> “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.

> “A na-edobe ọnyà Setan nye anyị n’ezie dịka e si dobere ha nye ụmụ Izrel n’oge dị nnọọ nso tupu ha abanye n’ala Kenan. Anyị na-emeghachi akụkọ ihe mere eme nke ndị ahụ.”

> “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.

> “Akụkọ ihe mere eme ha kwesịrị ịbụ ịdọ aka ná ntị dị egwu nye anyị. Anyị ekwesịghị mgbe ọ bụla ịtụ anya na mgbe Onyenwe anyị nwere ìhè maka ndị Ya, Setan ga-eguzo n’akụkụ nwayọọ ma ghara ime mgbalị ọ bụla igbochi ha inweta ya. Ka anyị lezienụ anya ka anyị ghara ịjụ ìhè Chineke na-eziga, n’ihi na ọ naghị abịa n’ụzọ na-atọ anyị ụtọ.... Ọ bụrụ na e nwere ụfọdụ ndị na-adịghị ahụ ma na-anabataghị ìhè ahụ n’onwe ha, ka ha ghara iguzo n’ụzọ ndị ọzọ.”

> “‘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.’

> “‘A na m akpọ eluigwe na ụwa ka ha bụrụ ndị àmà megide unu taa, na etinyewo m n’ihu unu ndụ na ọnwụ, ngọzi na ọbụbụ ọnụ; ya mere họrọnụ ndụ, ka ma gị onwe gị ma mkpụrụ gị wee dị ndụ; ka i wee hụ Onyenwe anyị Chineke gị n’anya, ka i wee gee olu ya ntị, ka i wee rapara n’ahụ ya; n’ihi na ọ bụ ya bụ ndụ gị, na ogologo ụbọchị gị; ka i wee biri n’ala ahụ nke Onyenwe anyị ṅụrụ nna nna gị hà iyi, bụ́ Ebreham, Aịzik, na Jekọb, inye ha ya.’”

> “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.

> “Abụ a abụghị nke akụkọ ihe mere eme kama ọ bụ nke amụma. Ọ bụ ezie na ọ kọrọ ihe omume ebube nile nke Chineke mere n’ebe ndị Ya nọ n’oge gara aga, o bukwara ụzọ gosi nnukwu ihe omume nile nke ọdịnihu, mmeri ikpeazụ nke ndị kwesịrị ntụkwasị obi mgbe Kraịst ga-abịa nke ugboro abụọ n’ike na n’ebube.

> “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.

> “Pọl onyeozi na-ekwu n’ụzọ doro anya na e dekọrọ ahụmịhe ụmụ Izrel n’ime njem ha maka uru nke ndị bi n’oge a nke ụwa, ndị njedebe nke ụwa rutere n’ahụ ha. Anyị anaghị ele ihe ize ndụ anyị anya dị ka ihe na-erughị nke ndị Hibru, kama dị ukwuu karịa.” 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.

A na-anọchi anya nnapụta sitere n’Ijipt site n’ụka Efesọs, ma ihe nnọchianya nke ụka Efesọs n’akụkọ ihe mere eme ahụ bụ Joshua. Mgbe ndị ahụ Chineke kpọpụtara n’Ijipt dara ule iri sochiri ibe ha, Onyenwe anyị wepụrụ ọgbụgba ndụ n’aka ndị nnupụisi ma nye ya Joshua na 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.

> Gwa ha, Dịka m dị ndụ n’ezie, ka Onye-nwe-anyị kwuru, dịka unu kwuru n’ime ntị m, otu a ka m ga-eme unu: ozu unu ga-ada n’ọzara a; na unu nile ndị e dekọrọ ọnụ ọgụgụ unu, dịka ọnụ ọgụgụ unu dum si dị, site n’afọ iri abụọ gbagoo, ndị ntamu megide m, n’ezie unu agaghị aba n’ala ahụ nke m ṅụrụ iyi ime ka unu biri n’ime ya, ma e wezụga Keleb nwa Jefune, na Joshua nwa Nọn. Ọnụ Ọgụgụ 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.”

Nwanyị White na-akọwapụta na Joshua na Caleb nọchiri anya ndị ahụ “ndị ọgwụgwụ nke ụwa bịakwasịrị,” ndị “na Chineke na-eme ọgbụgba ndụ site n’àjà.”

> “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.

> “N’ihi ịdọ aka ná ntị anyị, ndị njedebe nke ụwa bịakwasịrị, ka e dere akụkọ a. Olee ugboro ole ndị Chineke taa na-ebi ọzọ ahụmịhe nke ụmụ Izrel! Olee ugboro ole ha na-atamu ntamu ma na-eme mkpesa! Olee ugboro ole ha na-alaghachi azụ mgbe Onyenwe anyị nyere ha iwu ka ha gaa n’ihu! Ọrụ Chineke na-ata ahụhụ n’ihi ụkọ ndị ikom dịka Keleb na Joshua, ndị ikom nke ntụkwasị obi na ntụkwasị obi na-adịghị ama jijiji. Chineke na-akpọ ndị ikom ga-enye onwe ha nye Ya ka ejuo ha Mụọ Ya. Ọrụ Kraịst na nke mmadụ chọrọ ndị ikom edoro nsọ, ndị na-achụ onwe ha n’àjà, ndị ga-apụ n’èzí ogige ahụ, na-ebu nkọcha ahụ. Ka ha bụrụ ndị ikom siri ike, ndị dike, ndị kwesiri ekwesi maka ọrụ bara uru, ma ka ha na Chineke gbaa ndụ site n’àjà.” Review and Herald, May 20, 1902.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Ọgbụgba ndụ a na-eme ka ọ dị ọhụrụ, dị ka e si gosipụta ya n’ime ọgbụgba ndụ a na-eme ka ọ dị ọhụrụ ya na Joshua na Caleb, bụ ọgbụgba ndụ ya na otu narị puku na iri anọ na anọ na oké ìgwè mmadụ ahụ. A na-eme ka ọ dị ọhụrụ mgbe e kewapụrụ ndị mbụ a họpụtara n’ọgbụgba ndụ ahụ n’ebe Chineke nọ ma kenye ha ka ha nwụọ n’ọzara. A na-emezu ọgbụgba ndụ ya na otu narị puku na iri anọ na anọ n’otu akụkọ ihe mere eme ahụ kpọmkwem nke e ji ajụ ndị mmadụ a họpụtara mbụ.

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.

Efesọs pụtara ihe a na-achọsi ike, ọrụ nke ma Jọshụa ma nzukọ mbụ rụzuru bụkwa “ihe a na-achọsi ike.” Mgbe Jọshụa duuru ndị Chineke banye n’Ala Nkwa ahụ, ọ gara n’ihu na-emeri mmeri. Akara mbụ ahụ na-aga n’otu ahịrị na nzukọ Efesọs, e jikwa ịnyịnya ọcha nke na-aga n’ihu na-emeri mmeri nọchite ya anya. Nke a bụ eziokwu banyere Jọshụa nakwa banyere nzukọ ndịozi. Akara mbụ ahụ na-aga n’otu ahịrị na nzukọ Efesọs n’ime Izrel oge ochie na nke oge a.

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 sitere n’okwu a bụ “myrrh,” nke bụ mmanụ a na-eji edowe ozu ndị nwụrụ anwụ. A na-anọchi anya akara nke abụọ site n’ịnyịnya uhie, onye e nyere “mma-agha dị ukwuu” na “ike” iwepụ “udo n’ụwa,” nke pụtara na ndị mmadụ n’akụkọ ihe mere eme ahụ ga “egbu onwe ha.” Akara nke abụọ na-aga n’usoro kwekọrọ n’ụlọ-nsọ nke Smyrna, ọ na-anọchikwa anya ikike e nyere ndị iro Chineke, na-ekwe ka ha merie ma gbuo ndị Chineke. E mezuru nke a n’oge sochiri ụka ndịozi, nakwa n’akụkọ ihe mere eme nke Ndị Ikpe. N’akụkọ abụọ ahụ, Chineke kwere ka ike ndị nọ n’èzí ndị Chineke wetara agha na ọnwụ n’ahụ ndị Ya. N’ụka ndịozi, agha ahụ sitere n’ịjụ okpukpe Kraịst, nke n’oge gara aga nke Efesọs enweghị onye pụrụ imeri ya ka ọ na-ebuga ozi ọma n’ụwa. Ihe kpaliri ndị iro nke ndị Chineke n’oge Ndị Ikpe dabeere n’oge gara aga nke Efesọs, ebe Chineke gosipụtara ike Ya n’elu Ijipt na mba ndị sochirinụ Jọshụa ji merie. Akara nke abụọ na-aga n’usoro kwekọrọ n’ụlọ-nsọ nke Smyrna n’ime Izrel oge ochie na nke oge a.

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.

Pegaamọs pụtara “ụlọ nche e wusiri ike,” si otu a na-anọchi anya nnukwu ụlọ eze. Akara nke atọ na-aga n’otu ahịrị na Pegaamọs ma na-anọchi anya akụkọ ihe mere eme ebe ndị eze nke ụwa na-emezu ikpe mmadụ n’ịzọpụta onwe ha megide ikpe Chineke. Ya mere, ịtụ, ma ọ bụ ikpe ahụ nke “akpịrịkpa” abụọ ndị ahụ na-anọchi anya ya, nke na-atụ “ọka wit,” “barley,” “mmanụ” na “mmanya;” na-egosi ikike ọchịchị eze nke mmadụ, nke na-enwe nkwarụ mgbe niile n’ihe gbasara ikpe Chineke. Cheta na ịtụ n’eziokwu ma ọ bụ ịrị arọ n’eziokwu anaghị achọ akpịrịkpa abụọ. Akpịrịkpa abụọ na-anọchi anya ikpe na-abụghị otu.

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.

“Ọka barley” bụ akara nke àjà “mkpụrụ mbụ” nke ememme Ngabiga; “ọka wheat” bụ akara nke àjà “ogbe achịcha ebili abụọ” nke ememme Pentikọst. “Mmanụ” bụ akara nke Mmụọ Nsọ, “mmanya” kwa bụ akara nke ozizi. Pergamos n’oge Izrel oge ochie bụ oge ndị eze Izrel na-eme nkwekọrịta mmehie, ndị wetara ikpe n’elu usoro ofufe Chineke nke ememme Ngabiga ruo n’oge Pentikọst nọchiri anya ya. Eziokwu nke okwu Chineke ka “mmanya” na “mmanụ” nọchiri anya ha. Ma n’Izrel oge ochie ma n’Izrel nke oge a, ụka Pergamos bụ oge Setan na-anwa imezu ihe ọ na-enweghị ike ime site n’ịwụsa ọbara n’akụkọ ihe mere eme nke Smyrna nọchiri anya ya. Na Pergamos, Setan nwara ibibi ndị Chineke na eziokwu Chineke site na nkwekọrịta mmehie, ọ bụghị site n’ịwụsa ọbara dịka e si nọchite ya anya na Smyrna. Nkwekọrịta mmehie nke ndị eze Izrel oge ochie bụ ihe atụ nke nkwekọrịta mmehie Constantine n’Izrel nke oge a.

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.

Taịataịra pụtara “àjà nke nchegharị” ma na-ekwu maka mmụọ nke ịgba àmà ruo ọnwụ nke Chineke na-enye ndị Ya a na-egbu n’ihi aha Ya. Àjà nke nchegharị na-anọchi anya ịdị njikere ijere Kraịst ozi n’ọnọdụ siri ike dị ka e gosiri n’aka Daniel, Shedrak, Mishak na Abednego n’oge ndọta n’agha nke afọ iri asaa ahụ; ọ na-anọchikwa anya àjà nke ndị Waldensia, ndị Huguenot na ndị ọzọ ndị e mere ahụhụ, ndị a tụrụ mkpọrọ, ndị a kwutọrọ ụgha, ma gbuo ha site n’aka ọchịchị popu n’akụkọ ihe mere eme nke afọ puku abụọ na narị atọ na iri isii ahụ. Akara nke anọ na-agba ọsọ n’otu ahịrị na chọọchị Taịataịra ma na-anọchi anya mkpagbu Babilọn oge ochie mere megide Izrel oge ochie na mkpagbu Babilọn nke oge a mere megide Izrel nke oge a. Akụkọ ihe mere eme nke ndọta n’agha abụọ ahụ buru ụzọ chọọ ka e si n’eziokwu dapụ, nke ndị eze Izrel na eze ukwu Constantine mezuru. Ha abụọ kwadebere ụzọ maka oge Taịataịra na-anọchi anya ya.

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.

Sadis enweghị ihe ọ pụtara nke kwekọrọ na ya n’ịza aha, ma nkwuputa ahụ bụ ụgha. Ọnụnọ nke Shekinah apụtaghị ìhè mgbe ọ bụla n’ụlọ nsọ nke abụọ. Ọnụnọ nke Kraịst apụtaghị ìhè mgbe ọ bụla n’akụkọ ihe mere eme nke Sadis. Ndozigharị nke Oge Ọchịchịrị ahụ bụ, n’ezie, usoro nke otu nzọụkwụ aga n’ihu na nzọụkwụ abụọ azụ. Ọrụ ahụ nke akụkọ ihe mere eme nke Sadis kwesiri ịrụzu n’ime Ndozigharị Protestant emezuputaghị ya ruo ọgwụgwụ.

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

Filadelfia pụtara ịhụnanya nwanne, ọ gaghịkwa ekwe omume ịhụ nwanne gị n’anya ma ọ bụrụ na ị hụghị Chineke n’anya mbụ.

> 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.

> Ọ bụrụ na mmadụ asị, Anụrụ m Chineke n’anya, ma ọ kpọọ nwanne ya asị, ọ bụ onye ụgha: n’ihi na onye na-adịghị ahụ nwanne ya n’anya, bụ́ onye ọ hụworo anya, olee otú ọ pụrụ isi hụ Chineke n’anya, bụ́ onye ọ na-ahụbeghị? Nke a kwa bụ iwu anyị natara n’aka Ya, na onye hụrụ Chineke n’anya hụkwa nwanne ya n’anya. 1 Jọn 4:20, 21.

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

Filadelfia na-anọchite anya nzukọ-nsọ nke hụrụ Chineke n’anya, ma n’ihi nke a, ọ dịghị ikpe ọmụma ma ọ bụ ịba mba e mere megide Filadelfia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.

> Dee degaara mmụọ-ozi nke nzukọ nke dị na Filadelfia, dee; Ihe ndị a ka Onye ahụ dị nsọ na-ekwu, Onye ahụ bụ eziokwu, Onye ahụ nwere mkpịsị ugodi Devid, Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; na-emechi, ọ dịghịkwa onye ọbụla na-emepe; Amaara m ọrụ gị nile: lee, etinyewo m n’ihu gị ọnụ ụzọ e meghere emeghe, ọ dịghịkwa onye ọbụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, i debeela okwu m, ị jụghịkwa aha m. Lee, aga m eme ka ndị si n’ụlọ nzukọ Setan, ndị na-asị na ha bụ ndị Juu ma ha abụghị, kama ha na-agha ụgha; lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mata na ahụwo m gị n’anya. N’ihi na i debeela okwu nke ndidi m, Mụ onwe m ga-edebekwa gị pụọ n’oge nke ọnwụnwa ahụ, nke ga-abịakwasị ụwa dum, iji nwaa ndị bi n’elu ụwa. Lee, ana m abịa ọsọ ọsọ: jidesie ihe i nwere ike, ka onye ọbụla ghara ịnara gị okpueze gị. Onye meriri emeri, aga m eme ya ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: aga m edekwa n’elu ya aha Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-arịdata: aga m edekwa n’elu ya aha ọhụrụ m. Mkpughe 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.

E nyere Filadelfia “igodo Devid,” ma n’akụkọ ihe mere eme Filadelfia nke Izrel oge ochie, e nyere ha Ọkpara Devid, nke n’etiti ihe ndị ọzọ ọ na-anọchi anya ya bụ ụkpụrụ amụma nke Alfa na Omega, mbụ na ikpeazụ. Igodo ahụ na-anọchi anya usoro omume nke “historicism.” N’oge ahụ nke ụka Filadelfia nọchiri anya ya na njedebe nke Izrel oge ochie, Onye dere amụma Akwụkwọ Nsọ n’onwe Ya bụ igodo ahụ. N’oge ahụ nke ụka Filadelfia nọchiri anya ya n’akụkọ ihe mere eme Millerite, e nyere William Miller igodo ahụ. N’ime akụkọ ihe mere eme abụọ ahụ Kraịst kpara àgwà n’ebe ndị Juu nọ bụ ndị chere na ha bụ ụmụ Abraham, ma ha abụghị. Miller kpara àgwà n’ebe ndị Protestant nọ bụ ndị chere na ha bụ ndị Juu nke mmụọ, ma ha abụghị.

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

> Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa nzukọ-nsọ dị iche iche. Mkpughe 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.

Laodisia pụtara ndị a kpebiri ikpe, ma ndị Laodisia, bụ ndị Juu nke oge Kraịst, n’ikpeazụ ka e kpebiri ikpe ha n’afọ 70 AD n’oge mbibi nke Jerusalem. Ikpe ikpeazụ nke Protestantism nke dapụrụ n’okwukwe na-eme n’oge nsogbu iwu Sọnde, ma ha zutere ikpe ha mgbe ha jụrụ ozi nke mmụọ ozi mbụ n’oge opupu ihe ubi nke afọ 1844, ma e mesịa, site n’aka Chineke, kpọọ ha ụmụ nwanyị Babilọn. Ndị Protestant ndị ahụ dara ada na-anọchi anya Adventism Laodisia n’ụbọchị ikpeazụ nke ikpe nyocha.

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.”

Ugbu a, anyị enyochala n’ụzọ bụ isi ụzọ dị iche iche e si aghọta n’eziokwu ụka asaa nke Mkpughe dịka akara amụma, ma mesịa tinye ha n’ọrụ n’amụma. Ma a ghaghị ịghọta ha ma tinye ha n’ọrụ n’ime ọnọdụ nke iwu amụma ndị ahụ “e nyeworo anyị site n’aka ikike kachasị elu.”

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.

Ozi e zigara ụka asaa ahụ bụ ozi e nyere ụka asaa ndị dị adị n’oge Jọn dere ozi ndị ahụ. Ozi e zigara ụka asaa ahụ na-enye nkuzi na ịdọ aka ná ntị nye ụka niile n’akụkọ ihe mere eme dum. Ozi e zigara ụka asaa ahụ na-enye nkuzi na ịdọ aka ná ntị nye Kraịst n’otu n’otu n’akụkọ ihe mere eme dum. Ụka asaa ahụ na-anọchi anya akụkọ ihe mere eme nke Iso Ụzọ Kraịst site n’oge ndịozi ruo na njedebe nke ụwa. Ụka asaa ahụ na-anọchi anya akụkọ ihe mere eme nke Izrel oge ochie site n’oge Mosis ruo n’mbibi nke Jerusalem na 70 AD. A pụrụ ịmata ma tinye ụka asaa ahụ n’ọrụ site n’ịchọpụta ọdịiche dị n’etiti ụka anọ mbụ na ụka atọ ikpeazụ.

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

N’ime ngwa amụma isii dị iche iche anyị na-achọpụta, a na-anọchi anya otu ngwa ndị ahụ n’ime akàrà asaa ahụ.

We will address these truths in the next article.

Anyị ga-atụle eziokwu ndị a n’isiokwu na-esonụ.

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