Article

# Laodicea - Number Four

Laodicea - Namba Angwen

Overlapping Histories

Tariik ma gigamore

Author

Jeff Pippenger

Published

September 1, 2023

Formats

PDF
Word

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.

Kit ma an nyuto ni Stephen Haskell mogo pe oneno, kadi bene otyeko cweyo tung iye kun neno ada ma yaro gin man, en aye ni i gin atura i agiki me Isirael me con itwero neno kacel cako me Isirael manyen kobo i kare me gin atura acel keken. Kace Kirisito ne tye ka moko cik ki jo mapol pi wiki acel (ceng 2520), Isirael me con ne tye ka kwo i kit me Laodikea, kakare me luro woko ki dho pa Rwot. I kare acel keken, Isirael manyen ne tye ka kwo i kit me Efeso. Laodikea me Isirael me con ne tye ka yabo woko, ento Efeso me Isirael manyen ne tye ka cwal kacel i gin atura acel keken.

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.

Kede “eyo”, ka i poyo, an angeyo ni wiik ma Kristo ocungo kica i tyeko lok me Daniel chapta 9, ma ocako i baptiiso pa En ki otum ki gogo ki kidi pa Isitefano, pe obedo ceng 2520 cal acel ki acel; ento i porofesi obedo adaa, pien i porofesi higa acel obedo ceng 360. Ceng 360 yom ki 7 obedo ceng 2520, ki “i tung cal acel ki acel” me wiik me porofesi man obedo Musalaba. I porofesi, Kristo oketo Musalaba i tung cal acel ki acel me kare me porofesi me ceng 2520, ci yaro ni “seven times” me Leviticus 26 kikete ki kicungo ki kom Musalaba pa Kristo. Pe obedo gin ma otime keken ni, kun Sista Wait kobo, calo ma otim, ni tebo maler pa Habakkuk aryo—tebo me 1843 ki 1850—tye ki porofesi me higa 2520 i tung cal acel ki acel me tebo en, ki tebo aryo bene tye ki Musalaba i tung cal acel ki acel me cac man.

> “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.

> Biblia tye ki cik weng ma dano mito ngeyo, wek gi yub maber pi bedo man onyo pi bedo ma bino. Kede, cik magi romo ngeyo gi dano weng. Pe tye ngat mo ma cwinyne yaro mapwonyone, ma romo kwano lok acel i Biblia ka pe oyudo i iye par ma konyo mo. Ento mapwonyo pa Biblia ma pire tek pe yudore ki kwano me kare kare onyo kwano ma pe ogamo. Kit ma dit me adwogi pa ne pe kiketo kam ma ngat ma turo tutwal onyo ma pe paro maber romo neno. Jami ne ma wel mapol obedo tutwal i piny mabor, kede romo keken yudo gi ki yenyo ma rigoro kede temo ma pe ocung. Adwogi ma cweyo rwom madit weng myero ki yenyo gi ki rwako gi, ‘ka kany matin, kede ka kany matin.’ Yesaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> Ka ki yaro gi kamano ki ki cobo gi bot bot, ki nongo ni girwate maber tutwal ki gin mukene. Kwena maber pire keken obedo medo i gin mukene; lagoro pire keken obedo yabu pa mukene; ada pire keken obedo donyo anyim pa ada mukene. Cal me kit me timo pa Jo-Yahudi kiketo piny ki kwena maber. I lok pa Nyasaye, kit me yore pire keken tye ki kabedo pa ne; gin adada pire keken tye ki twerone. Kede kit weng ma opong, i paro pa ne kede i timo pa ne, cwalo buk pi Lacweyo pa ne. Kit macamano, pe tye wii mo keken, labongo wii pa Lacweyo ma pe giko, ma romo cimo onyo cweyo ne. 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.

Ka kacel ki yore ma waco ni kanisa 7 pire kene gidwogo i lok pa Millerite, kacel ki lok pa wa, tye yore mukene madwong ma Adventism me con ongolo. Yore eni nyutu ni rek me porofetik me lok acel, 'internal' ki 'external', gin ma Roho Maleng tiyo kwede me cwalo adiera. Miller onongo ongolo man, ki bene oyabo ne kapir. Oyabo ne maber ni seals 7 me Revelation nyutu lok me kare ma rwate ki pa kanisa; ento i cal ma rwate eni, seals nyutu adiera ma woko, ka kanisa nyutu adiera ma iye pa lok acel keken. Uriah Smith bene oparo yore man, ki tiyo kwede lok 'internal' ki 'external', ma pire an oneno ni en yore maber loyo me nyutu rek aryo ma rwate.

> “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.

> Muhuri kityeko yaro bot wa i kapita 4, 5 ki 6 me Revelation. Gin ma ki yaro i bwo me muhuri man nen i Revelation kapita 6, kacel ki lain acel me kapita 8. Tye atir ni gi gamo gin matime ma kanisa tye kwede, ki cako pa kit me tic man nyaka bino pa Kristo.

> “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.

> Kare ma kanisa 7 tye ka nyutu lok me con pa kanisa ma i iye, muhuri 7 kelo i wang jami madit me lok me con pa kanisa ma i boko. 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.

Kombedi wabicako me yaro ikom kanisa abicel. Obedo tek me ngeyo ni kanisa aryo me acaki, ki dok kanisa adek ki angwen, tye ki rwom me ‘acaki ki adwogi’ ma myero giyaro kacel. Simirna obedo kanisa ma tito calo jo ma Loma tye ka lwenyo-gi, ki Efeso ne obedo kanisa ma ocwalo Injili i piny weng.

> “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.

> En i Antiyok ma me acaki gityeko miyo latic nying Kristiani. Nyingeno gityeko miyo gi pien Kristo obedo kit ma ladit i yubu megi, i puonj megi, ki i wac megi. Ka-kaka gi yaro gin ma otime i cawa me tic pa En i piny, ka latic pa En kityeko ogwedi ki bedo pa En keken. Pe gi cwec; gikwalo maber i puonj pa En ki i tice me yec ma lamal ma otimo. Kede lapuk ma tito ki pi i wanggi, giyaro pi peko madit ma onongo oweko i yap, pi cwalo En woko bot ludokone, pi moko pa kot ki mego kwo pa En, pi paciny ki piny cwinya ma en oyweyo kwede kwero marac ki tec me peko ma ludokone oketo i kom En, ki pi kech ma calo pa Lubanga ma en oleyo kwede pi jo ma gicweyo En. Dwogo ki i tho pa En, otungo pa En i polo, kede tic pa En i polo calo lamedo pi dano ma opoto i peko—gin magi obedo gin me wac ma gilego cwinya me bedo iye. Ento ber acel ni jo ma pe gen Lubanga romo miyo gi nying Kristiani, pien giyubu Kristo, ki gileyo megi bot Lubanga kun i kom En.

> “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.

> En Lubanga keken ma omiyo gi nying Kirisitiani. Nying man obedo nying pa rwot, ma kimiyo bot jo weng joma kikube ki Krisito. En i nying man Yakobo ocoyo lacen ni, ‘Pe jo ma obedo malonyo gi mer wunu, kicwalo wunu anyim i wang koti? Pe gi yaro nying ma ler mane kimego wunu kwede?’ Yakobo 2:6, 7. Pita bende owaco ni, ‘Ka ngat obedo i peko calo Kirisitiani, pe obed ki sonyi; ento yub Lubanga pi eni.’ ‘Ka ki yar wunu pien nying pa Krisito, opong ki ber; pien Lamo pa yub ki pa Lubanga obedo i wi wunu.’ 1 Pita 4:16, 14. Kit me Tic pa Jonyutu, 157.

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

Kanisa pa Efeso obedo lamal pa kanisa me acaki ma obedo ki kit pa Lubanga i Kristo Yesu, ma en "kome" ma jwijwi yubo "lareme."

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

> Ee, kacel, dano weng ma gi mito bedo maleng i Kristo Yesu, gibi poto lugony. 2 Timoteo 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.

Bedo atir pa Lubanga pa kanisa pa Efeso okelo yubo ma kiloko ne ki kanisa pa Simirna. Kanisa aryo magi giyaro kit me kelo gin ki adwogi; adwogi mito obed ma ocake ki gin ma okelo ne. Yubo ma obedo iye poto me cik pa Sande ocako ki yaro me gin ma Sister White cwaco ni “bedo atir pa Lubanga ma me con.” Bedo atir pa Lubanga ma kityeko yaro iye i lok me con, onyo i gin acoya ma me con.

> “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.

> Ento, ka woko golo yie ki lugwok opogore i piny weng, tye i kanisa magi lubo pa Kristo matir. Pud pe lim pa Lubanga me agiki obino i wi piny, obedo i iye jo pa Lubanga dwogo lugwok me con ma pe kineno cokke ki cawa pa jo apostol. Lamo pa Lubanga ki twero pa En obi bol i wi nyithindo pa En. I cawa en, jo mapol obel gi acoya ki kanisa ma i iye her pa piny man ocweyo woko her pa Lubanga ki Lok pa En. Jo mapol, me ludito ki jo weng, guyie ki cwinya ma opwoyo gin atir madwong ma Lubanga otyeko yaro i cawa man me keto jo me yot pi dwogo pa Rwot ma me aryo. Laco me cwinya mito me gengo tic man; kacel, pud pe cawa me yub calo en obino, obitemo me gengo ne ki kelo mape atir ma rwom calo en. I kanisa ma onongo twero keto gi iye ki twero me bwony pa en, obeyo calo ni kebo pa Lubanga ma pat obol i iye; binyutu cwinya me dini madwong ma gi paro ni obedo. Jo mapol mapol bifwoyo ni Lubanga tye ka timo pi gi tic ma lamal, ento tic en obedo me lamo mukene. I nying me dini, Setan obitemo me medo twero pa en i wi lobo Kristiano. 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.”

Kwac me otum pa "nino me agiki" en obedo dwogo me "bedo maleng pa Lubanga ma con" ma kinyutu i pot lok man. En obedo dwogo ma time i movimenti, pe i kanisa. Gin ma otime con ma Sister White tiyo kwede me poko dwogo eni, en aye gin pa "cawa pa apostolo," ma kityeko miyo calo kanisa pa Ephesus. Dwogo meno bi cweyo "yubo."

> “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.

> Jo mapol bibedo i jele, jo mapol birweny pi gwoko cwinygi ki i kabedo madwong ki i kabedo matidi, ki jo mapol bibedo jo ma gibale pi nying Kristo ka bedo itung me gwoko gin matir. 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.

‘Ngima pa Kristo i piny’ i lok ma bino nyutu acaki pa kanisa pa Efeso; ento bende nyutu calo mukato pa Adventisim ma Laodikea i agiki pa piny.

> “‘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.

> ‘Keto lok maber ocako dwogo i anyuma, kwer obedo kama bor; pien adier opoto i yoo, ki rwate maber pe twero donyo. Ee, adier ojwik; ki ngat ma woto woko ki marac, dong obedo macwayo.’ Isaaya 59:14-15. Gin man otyeko pire tye iye i kwo pa Kiristo i piny. Owinyo ki ogwoko cik pa Lubanga ki duto cwiny, okwanyo woko yore pa dano ki kec me dano ma giyero i malo i kabedo pa cik pa Lubanga. Pien man gikwero ne ki gilorone. Lok man dong ocako dwogo. 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.

Rwom pa cwiny ma Efeso nyutu time cawa acel ki rwom pa cwiny pa Laodikea. Yahudi ma goro wac obedo jo Laodikea pa Isirayeli ma con, ki Kristo ki lami pa En obedo jo Efeso pa Isirayeli me kare man. Yowana Baptiista ocako kanisa pa Efeso, ki en nyutu kanisa i "cawa me agiki" ma jo Laodikea gimedo kwede, ma giwaco pire kene ni gin Yahudi, ento pe gin.

> “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.

> Tic pa Yowani Batisita, kede tic pa jo ma i kare me agiki cako wot i Lamo kede i Twero pa Elija me koyo cwiny pa jo ki i cwinya ma obur, pire tek gin rwate i gin mapol. Tic mamege obedo kit pa tic ma myero otim i cawa man. Krisito obino marom me aryo me yubu piny i twero ma ler. Lacoo pa Lubanga ma gitalo ngec me ciko ma agiki ma myero gimi bot piny, myero gicwalo yo pi bino pa Krisito ma aryo, macalo Yowani ocwalo yo pi bino mamege ma acel. I tic man me cwalo yo, ‘bugoro weng kibolo malo, got weng gibweyo piny; gin ma cobo gibed oyoto, ki kama ma rombo gibed mot,’ pien gin ma otime con bitime doki, kede dok ‘dit pa Rwot kibanyutu, lacic weng gunyute kacel; pien tung pa Rwot owaco ne.’ 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.

Ephesus obedo "gin ma omiyo" ki Smyrna obedo "gima otime pi en." Pergamos ki Thyatira bene ginyutu rwate me "gin ma omiyo" ki "gima otime pi en." Pergamos obedo kanisa ma onongo weko adwogi, ma ocoyo yore me Kricito kun oketo kacel ki tim pa joma pe gene Lubanga. Kanisa me Kricito opoto piny ka ogamo ni twero bedo ki woro cal pa joma pe gene Lubanga i iye. Ladit me lobo Constantine obedo lamal pa lok pa con ma otime ki weko adwogi, kede tic mamegi me anabi onongo aye oyubo golo woko pa yore me Kricito matye ada, i anyim me nyutu piny lawote pa Popa.

> 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.

> Pe weko ngat mo gonyo wunu ki kit mo keken; pien kare en pe bino, ka pe mukwongo obedo okor woko me yie, kendo ngat me bal onyutu woko, nyitho me obur; en ma ocako kweri ikom weng ma gicako nying Lubanga onyo ma giluro, kendo oyweyo iye i wi gin weng, mulokoni en calo Lubanga, obedo piny i ot pa Lubanga, kendo nyuto iwi iye ni en Lubanga. Pe iparo ni, ka an obedo piny kwed wunu, an owaco bot wunu gin man? Kono kombedi dong in ngeyo ngo ma tye kagudo ne, wek onyutu i kare pa en. Pien dero me bal dong tye katic; ento en ma kombedi tye kagudo ne, obi mede gudo ne, nyaka kikwalo ne woko ki yore. Kadi kono, dong ngat marac obi nyutu woko, ma Rwot obi coyo ne ki pum me wicne, kendo obi poto ne ki lamal pa bino ne. 2 Tesalonika 2:3-8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Kaniisa pa Pergamos obedo ‘gin ma ocako,’ ki Thyatira obedo ‘yub ne.’ Nabi Daniel piny piny nyutu lok pa cawa me kwo me jo ma pe yie weko yore bot Paapalism, ki weko yie ma onongo okwongo i anyim me keto Paapasi ma Paulo ocimo; gin man kijwayo i Daniel but apar acel.

> 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.

> Boti pa Chittim bi bino ikom en; kamano, obedo goro cwiny, obidwogo, obibedo ki cwiny mac ikom kovenant ma maleng; obitimo kamano; dok obidwogo, obibedo ki ngec ki jo ma giyeko woko kovenant ma maleng. Lwak bi can i tung en, gibiteko kwer pa kabedo maleng me twero woko, gibikwanyo woko sadaka me kare keken, kede gibiketo tim marac ma kelo opoto. 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.

Kanisa me weko yie, ma orweny woko mapat ki twero pa Papa onyuto i gin matime, Daniel kiloko ne calo “jogi ma oweko lwak maleng.” Ka gipe oweko lwak ne, dong twero pa Papa, ma Daniel kiloko ne calo “gin marac ma meyo koang,” kiketo i kom pa piny. Sister White oyaro ves abicel ma agiki i Daniel chapta apar acel, ka owaco ni, “lamal i apar acel pa Daniel dong tye kun cing me giko weng.” Ves abicel ma agiki gin giko ma opong weng me Daniel apar acel; kede, omini ngec ni gin matime ma kiloko kwede gi ves ma agiki magi bene kityeko yaro ne calo Daniel 11:30–36, ma kiyaro “cause and effect” me gin matime ma kiloko gi Pergamos ki Thyatira.

> “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.

> Pe watye ki cawa me golo. Cawa ma opong ki peko tye anyim wa. Piny dong orwate ki Moyo me lweny. I kare manok, tuk me peko ma kiwaco iye i lok me janabi bi time. Lok me janabi ma i Pot Buk apar acel me Daniel dong ocamo cing me opong weng woko. Lwak madwong me lok pa con ma otime i opongo pa lok me janabi man bi dwogo time doki.

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

> I lok 30, giwaco ikom twero ma ‘lok 30 nyaka 36 kikwanyo.’

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

> "Jami ma rom ki jami ma kitito i lok magi, bi time." Manuscript Releases, namba 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.

Kit ma otime i Pergamos ki Thyatira, kacel ki kit ma otime i Efeso ki Smyrna, obi dok cente i ‘cawa me agiki’. Jo Protestanti me United States binedwogo yot ki woro cal, ma tye calo Pergamos (lamony madwong me woro cal en woro ceng), ci ka gibalo woko, yo kicweyo pi ‘dichwo me richo’ me dok cente kinyutu iye ki poropheti. I kare ma gibalo woko ci giceto lwak pa Papa ikom dok cente, Lubanga i kare acel obi yubu malo kanisa ma kitne calo Efeso me cwalo lok pa Daniel ki Revelation bot piny weng; ci nywoyo ma kinyutu iye i Smyrna obi dok cente.

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:

Abi waco ikom kanisa adek ma agiki piny ka wa paro lok me ada ni siil angwen me acaki pa Revelation obedo rek me ada ma woko, ma woto rwatte kwede rek me ada ma i tung ma kinyutu ki kanisa angwen me acaki. Macalo ma dong kityeko miyo ngec, Uriah Smith oyaro kamano:

> “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.

> Kare ma kanisa 7 tye ka nyutu lok me con pa kanisa ma i iye, muhuri 7 kelo i wang jami madit me lok me con pa kanisa ma i boko. 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.

Wa otyeko nyutu ni kanisa angwen me acaki nyutu rwom aryo me ‘cako ki adwogo’ ma gicoyo odoco i ‘cawa me agiki’. Makwongo ikom jo acaki pa Adventism, ento marom loyo i twero pa Lok pa Lubanga, tuk angwen me i iye pa kanisa myero obed ki tuk me i woko ma rwom kwede, ma ki nyutu ne ki kube angwen me acaki. Kube me acel ki kube me aryo gicoyo kit acel acel pa Ephesus ki Smyrna, ento giti ki faras ma rangi mwot me nyutu tic me kelo Kristianiti bot piny weng. En nyutu tic me i woko pa kanisa, kendo kube me aryo nyutu kwac me remo pa Smyrna ki faras ma rangi pa remo.

> 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.

> 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.

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.”

Buk me Zekariya tye ki gamo manok ma nyutu maber atir embalaasi angwen ma kigero calo i muhuri angwen me acaki i Buk me Nyuto. I acel ikom gamo magi i dyel apar, Zekariya nyutu ni ka koth me agiki obweyo, “kagwok pa Yuda”, ma en “ot pa Lubanga”, bidok “embalaasi maber maler pa en i lweny.”

> 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.

> Kwayi bot Rwot pi kidi i cawa me kidi me agiki; eka Rwot bicweyo twoke ma loyo lero, kede bimiyo gi yic me kidi, lum i paca pi dano weng. Pien kic owaco lok ma peke, kede ajwaka gi oneno bwola, kede gi owaco kwene me bwola; gi yeyo cwinya peke: ka mano gi odonyo calo cok me opwot, gi oremo, pien pe tye lapwoc. Kwec na ocake i lapwoc, kede ateyo dyec; pien Rwot pa lwak olimo cok me opwot ne, ot Yuda, kede otime gi calo faras pa en maber i lweny. Sekaria 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 tutwal tutwal nyuto ni cwalo piny me Roho Maleng i Pentekote en alama me koth me agiki ma kombedi tye ka cwalo piny. Tic ma kityeko timo pi piny i Pentekote kityeko nyutu kwede kanisa me Efeso, ki Efeso omiyo lubo ma kityeko nyutu kwede Smirna, ma Yohana nyutu calo ‘faras marabur’ me muhuri me aryo. Muhuri me acel ki me aryo tye ka rwate ki kanisa me acel ki me aryo, ki gin nyutu ‘cawa me agiki’, kare ma koth me agiki tye ka cwalo piny.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Roho pa Poropheti bene yero agiki pa siil me adek ki cako pa siil me angwen, ci kamano oketo gi kacel (omiyo ki golo); ci ka timo kamano, oketo gin matime ma kipoyo calo tye i nino pa en ki i 'nino me agiki'.

> “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.

> Tin, roho acel keken ma kityeko yaro i Revelation 6:6-8 oneno. Lok pa kare obi time dok. Gin ma otime con gibi time dok. 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.

I lok pa cing pa Sister White (ma kicoyo i 1898), lalingo me koko ma yaro yo pi loyo pa Papa me dok cen keto i kom looro, dong tye maber tutwal; pien weko me yore pa Protestantism, ma ocake ki kweyo woko lok pa malaika acel i Spring pa 1844, ocake dong (i 1863) me donyo kacere i tung pa 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.”

Kompuraim pa Pergamos kinyutu calo “balansi aryo” i “third seal.” Balansi aryo me pimo nyutu pimo ma pe atir. “Third seal” kelo i “fourth seal,” ma kinyutu calo “faras macol” me “tho”; ci gin bene nyutu goyo tho me jo me milijoni mapol ma papacy otimo i kare me “Dark Ages.” “Hell” obedo gin ma lubo “faras macol” pa papacy. Gin matime pa “third seal” ki “fourth seal” rom kwede gin matime pa kanisa pa Pergamos ki Thyatira. Kompuraim pa Constantine obedo tic ma odok-odok; eka “spirit” pa kompramis tye dong katic i gin matime pa kene pa Sister White, macalo ma obedo i cawa pa Paul ka owaco ni “mystery of iniquity does already work.” Woko i geno ma oyabe i keto papacy i kom obedo kare me gin matime ma odok-odok keken, kede ni “gin matime biro dwoko dok. Gin ma obedo con, biro bedo dok coki.”

> 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.

> Awinyo dwon i tung lebi angwen waco ni, “Kipimo acel me witi pi dinari acel, ki kipimo adek me baali pi dinari acel; ci nen ni, pe i bal yie ki waini.” Ka en oyabo siil ma angwen, awinyo dwon me lebi ma angwen waco ni, “Bi inen.” Ci ka aneno, aneno farasi ma rangi ne ocod mapol; ci nyinge pa en ma obedo iye ne Tho, ci Piny me Mac odongo ki en. Omigi teko ikom but ma angwen pa piny, me nego ki panga, ki lacim, ki tho, kede lebi pa piny. Revelation 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 onyutu gin ma moko me porofeti ma pe rwate i kom kanisa abiro ki mihuri abiro. Onyutu nyikwanyo ma ki bedo ki apaka ikom kanisa angwen ma acaki ki kanisa adek ma ogiko; ci dok bene, kit acel keken i kom mihuri angwen ma acaki ki mihuri adek ma ogiko.

> “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.

> Wan dong owoyo yore pa kanisa, pa siilo, ki pa lewic, onyo jogi ma tye kic, kun gin rwate ka gicobo kare maromo acel. Siilo tye abiro i namba, ento lewic tye angwen. Kadong ber wa nen kany ni, ka ki yabo siilo ma acel, ma aryo, ma adek ki ma angwen, lewic ma acel, ma aryo, ma adek ki ma angwen ginongo me waco ni, “Bi ineno;” ento ka ki yabo siilo ma abic, ma abicel, ki ma abiro, pe tye dwon macalo mano me wongo. Pe bende kanisa adek ma agiki, ki siilo adek ma agiki, girwate ni gicobo kare maromo calo ma kanisa angwen ma acaki ki siilo angwen ma acaki girwate. Ento, macalo wa otyeko nyutu, kanisa, siilo ki lewic girwate ni gicobo kare maromo pi higa macok coki 1800, nyaka wacito i kare matin ma loyo odiyo me higa 100 pa kare ma kombedi. 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 pe omiyo ngec ni kit acel acel bene tye i trompet, ento tye. Trompet angwen me acaki en aye trompet keken, ento trompet adek me agiki en aye Woe adek. Trompet angwen me acaki nyutu kec pa Lubanga i kom Ruma me pagani pi cik me Sunday ma Constantine ocako i mwaka 321, ento Woe adek me trompet nyutu Islam. Woe aryo me acaki me trompet obedo keci i kom Ruma pa Papa pi cik me Sunday ma gicako i mwaka 538, ento Woe me adek me trompet obedo pi bal madwong me cik me Sunday ma bino macokcok tutwal.

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 tiyo ki ngec pa jo me acaki ni kanisa adek me agiki obedo calo lamat acel me poko kanisa adek ma onongo tye i kare pa Millerite. Miyo dwong weng ma tye i coc ma keti kany, Bates keken omiyo.

> “‘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.

> I piny weng, Rwot owaco ni: dul aryo ma tye iye gibotweyo, kede githo; ento dul adek obedo iye. Lubanga owaco ni obitero dul adek okinyi i mac, ka obipurokgi. Gin obikwac ne, en obiwinyo gi. En obi waco ni, ‘Gin jo na’; kede gin obi waco ni, ‘Rwot en Lubanga na.’ Dul mokwongo, Sardis, kanisa me nying kende onyo Babulon. Dul me aryo, Laodicea, Adwentis me nying kende. Dul adek, Filadelifia, kanisa ma ada atir pa Lubanga i piny keken, pien gibikelogi i buru pa Lubanga. Revelation 3:12; Hebrews 12:22-24. I nying Yesu, amito doki ni wuro woko ki bot jo Laodicea, calo ki bot Sodomu ki Gomora. Pwonygi pe adaa, kede tye me bwolo; kede gikelo gi i balo woko tutwal. Tho! THO!! tho ma pe otum!!! tye i ka wotgi. Poyo dako pa 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.

I historia pa Millerite, Sardis obedo kanisa ma onongo tye ki nying ni tye ngol, kono onongo otye otho.

> 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.

> I co bot malaika me kanisa ma i Sardis ni: Gin man owaco en ma tye ki Roho abicel aryo pa Lubanga, ki nyota abicel aryo: An angeyo tic me in; in tye ki nying ni itye kwo, ento in otho. Revelation 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?

Jo pa Lubanga kare weng tye ki nying. Nyinge ma i kare me rek pa Ephesus dok i Pergamos, obedo Kristiani. I kare me lwak pa Papa (Roma), nyinge obedo Kanisa ma i cok. I kare ma kityeko cako “morning star”, John Wycliffe, nyinge obedo Protestanti. I cawa me agiki i 1798, jo Protestanti dong ocako dok cen i Kanisa Katoliki pa Roma. Gin weng ma ne mite con, obedo tem acel ma bonyutu ni, ka nino ki nying ma giyaro, pe gitye dok kanisa ma Lubanga oyerone. I acaki me 1844, ginongo tem ma bonyutu ni pe gitye dok kanisa ma gilwongo ki nying me lagam pa Kristo. Tito pa Eliya miyo cakita aryo ma piny piny tutwal pi gin man. Ka ginyutu kitgi matir, otyeko bedo tek pi jo Millerite i acaki me ngeyo ni jo Protestanti ginyutu ni ginyiko nyare pa Babilon. Ento jo Millerite con gitimo gin mane kacel, kacako kwaco cwinya woko ki kanisa magoro meno, i tyeko piny me lok pa lalar ma aryo. En ka meno otime tem mukato ma bi miyo jo Millerite me nyutu kitgi keken. Gin jo Filadelfia onyo jo Laodikia?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Jo Philadelphia gilubo Kristo i Kabedo Maleng Madwong loyo weng, ento jo pa Miller ma gikwero timo kamano onyutu kit pa Jo Laodikia. Kono, wanongo tami maber pi keto nying pa Bates me miyo kanisa adek nying calo ma gitye i cawa acel i lok acel keken. Lok man otyeko piny ii tung pa poropheti pa poko pa nyiri maleng abicel, ma Pwony pa Roho Maleng owaco bot wa ni otyeko piny i kore keken, kadong bino tyeko piny i kore keken.

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

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo 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.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. 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.

Kanisa adek ma agiki ginyutu gi ma tye i woko ki muvimenti me Millerite calo Sardis, ento gi ma tye i iye me muvimenti ginyutu calo Philadelphia onyo Laodicea. Kanisa adek eni gin kinyutu i Buk pa Revelation wil me adek, ento kanisa angwen ma ocako tye i wil me aryo. Omiyo, ka Sister White kwayo lok me gin ma otime con i wil me adek pa Revelation, en tye kinyutu kanisa acel keken ma Joseph Bates otyeko nyutu con.

> “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.

> “Aii, tito man obedo adwong tutwal! Jo mapol atika tye i kit me kwero man. Apeny matek latic pa Lubanga acel acel me yaro ki matek chapta adek pa Buk me Nyutu, pien iye kiketo nyutu kit pa gin matye i nining me agiki. Yaro matir maber rek weng i chapta man, pien kun lok man Yesu tye ka loko boti.” 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.

Kanisa adek ma onongo tye i kare pa lok me Millerite gidwogo doki i agiki pa Adventism. Joseph Bates onongo tye ka nyutu kit ma gin onongo tye ka timi i kare pa Millerite, kede onongo onyutu Sardis calo nyiri pa Babylon, ma kwena pa Malaika me aryo onongo okwaco botgi. Onongo tye ka waco ikom lweny ma tye anyim ikom thum pa lare matidi ma giluwo Kristo i Kabedo Maleng maloyo weng i ceng 22 me October, 1844, kede gin ma pe gicono woko aa ki Kabedo Maleng. Onongo tye ka temo lwongo jo Laodicea woko ki i mudho ma gikwano; kede piny manok mo me pe neno maber pa Laodicea, obedo pien William Miller oketo pire i kabedo pa ludito i yubu pa Laodicea. Man en lweny acel keken ma kiketo nyingone i kwena ma ocwalo bot 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.

> Nen, abimiyo joma i Sinagogu pa Satan, ma gi waco ni gin jo Yahudi, ento pe gin, ento gi waco lok me bur; nen, abimiyo gi bino woro i anyim ti mamegi, kede ginenge ni an ahero in. Revelation 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.

Peko me dini kare ducu kelo kit aryo pa jo woro, macalo ma otime i Apoya Madit. Twero ki luwic pa Protestantism dong kikwanyo woko ki i Sardis, pien gi odwogo i Rooma ki yubu mapore tek me bedo nyare pa Rooma. Twero ki luwic no ci obed ki i Millerite Adventism; ento tem macok coki bino yubo kit aryo pa jogi ma giyaro ni gin apok matin. Apok me adier ki apok ma pe adier. Bates obedo lanyut pa apok matin ma gilubo Kristo i Kabedo Maleng Madit. Lweny pa Bates obedo kwede jo Laodicea ma giyaro ni gin apok matin. Calo jo Philadelphia, lweny pa Bates obedo kwede Sinagoga pa Setan, dul ma giyaro ni gin jo pa Lubanga, ento gi waco bwola ki pe gin Yahudi.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Ka lok me poro opong pi kare pa agiki i agiki pa Adventism, bino bedo jo pa kica ma kiyero, ma kikwanyo piny i cawa me agiki i 1989, macalo kit ma ladit pa Ayahudi kikwanyo piny i yub pa Kiristo, ma nyutu cawa me agiki i gin mukato ma lamal meno. Ka gin mukato pa Kiristo otyeko nongo kare me odonyo i Yerusalem ki rwom madit, gin mukato me Ywak me Otum i cawa pa Millerite kityeko poro iye. Inspiration acelacel kito rwate alama me yo pa Musalaba ki Gonyo Madit me 1844. Yuda tedo calo jo Laodicea i gin mukato pa Kiristo, ki apostol obedo jo Filadelfia. Pi higa adek ki karacel i but Musalaba, jo Filadelfia, ma kityeko poro iye Bates, giyeto kwaco jo Laodicea woko ki i kanisa ma opoto, ma kityeko poro iye latic pa Yesu Yuda Iscariot.

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.

I mwaka 1989, jo ma con kiyer pi keken oyweyo ler ma kiyabo, kiweyo gi woko. Ka yubu cwinya me acel me dwe 18 me July, 2020 obino, temo ocako i tung jo ma con gineno calo me lurot acel. Ento dul acel en jo Laodicea, ento dul mukene en jo Philadelphia. Macalo ni Judas otimo keken odong adek kwede Sanhedrin me ogabo Kristo mapwod pe iye kec, jo Laodicea i gin matime anyim 11 September, 2001, gibalo odii odong adek me dwogo. I cik me Sunday ma bino cokcok, obimonye ki adaa, calo Judas ma okoo iye yot, ni jo Laodicea tute ki jo Philadelphia. En i kare me kweyo ka poko tute ki ngano. Wa tye ka rwate dwogo ikare me kweyo en.

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.

Gin ma adier man gineno keken ka wa bedo ki cwinya me yaro ni yo pa Bibul ma keken ma twero nyutu ki keto piny ‘adiera’ en “historicism.” Yo ma adier pe obedo preterism, futurism, dispensationalism, woke-ism, twero me gramatika onyo twero me kit me gin ma otime con, onyo yore mo mo pa boc me Setani. Tye lok ma ngene piny ma gicoyo bot latic me paro me cawa me 17 ma nyinge obedo Jean-Jacques Rousseau, ma gityeko wiro i yore mapol, ento yed pa paro ne en ni, “Bal tye ki rieny mapol, ento adiera tye ki acel keken.” “Adiera” obedo Alfa ki Omega ma en calo rieny ma oa ki i piny ma opwodho.

> “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.

> Kare bene ki Bibul, ot me mwandu pa kica pa En. Pore pa adwogi pa en, ma malo macalo polo ka golo kare ma pe giko, pe gineno. Bot jo lobo mapol, Kristo keken obedo ‘macalo twolo ma oo aa ki piny ma olal,’ ki gi neno iye ‘pe ber mo me gimitone.’ Isaiah 53:2. Ka Yesu, nyutu pa Lubanga i dano, obedo i tung jo, lacwero ki Farisi gi waco bot En ni, ‘In en Samaritan, ki itye ki jok marac.’ John 8:48. Kadi bene ludoko pa En, mito keken pa cwinygi oremo gi, omiyo gubedo macuk me ngenyo En ma obino me nyutu botgi mara pa Woro. Man emomiyo Yesu owoto keken i tung jo. En gineno maber weng i polo keken. 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.

Gin me atir ma watye ka cwalo kombedi myero kinongo i kit ni medo pa atir tye ka medo dok dok i kare weng, ki loyo tutwal myero ngec wa ikom atir kiketo i kit pa Alpha ki Omega, kit ma Yesu nyutu paco pa jami ki acaki pa jami.

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.

Kanisa ma angwen en Thyatira; en nyutu kare ma rwom pa Papa onongo tye katelo calo piny pa Rwot ma abich me porofesi pa Bibul, kare ma kanisa i lacer onongo tye i cing. Cing pa Isirayel me Cwiny i twero pa Babilon me Cwiny pi higni 1260 onongo kimino cal ki cing pa Isirayel ma pire tek i Babilon ma pire tek pi higni 70.

> “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.

> “Kombedi, Kanisa pa Lubanga tye i twero me medo, kadi coko otum, tamo pa Lubanga ma lamal pi gwoko kwo pa dul jo ma olal. Pi kare mapol me nino, jo pa Lubanga giteko peko pa kigengo twero gi. Kobo Lok Maber i maler ne ogengo woko, kede kwer mapire tek kiketo i bot jo ma odii me dwogo cike pa dano. Pien obedo kamano, pany madit pa Rwot me kit maber ne macalo weng pe ki jo ma tye ticing iye. Jogi gikwanyo woko lere me Lok pa Lubanga. Oturo me bal ki kwena pa lobo ne pimo me kwanyo woko ngec me dini ma maler. Kanisa pa Lubanga i piny ne tye i lwak i kare madit man me yaro ma pe gonyo, calo kaka lutino pa Isirayel ne gitye i lwak i Babulon i cawa me bwalo.” 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.

Higa 70 me cwayo piny i Babulon ki nyutu kwede Kanisa pa Thyatira. Kanisa pa Thyatira obedo adwogi pa nongo me cako eni; Pergamos ki nyutu nongo me cako ni. Pergamos ki nyutu kwede Constantine, ladit me lobo, ma oketo yubu kic kacel ki Kikristo. Cal ma nyutu yubu kic pa iye obedo yubu ceng. Pingo me Pica pi peko ma omiyo Israel me con gicweyo gi i cwayo piny pi higa 70 pa Thyatira en ni rwodegi ogero rwate ki kube kede nyika me yubu kic ma tye cinggi, i golo atir Lok pa Lubanga. Lubanga dok dok oko Israel pe gicake kede nyika me jo ma pe ngeyo Lubanga ma tye cinggi. Cikke Apar pa Lubanga, gin acel keken ma Israel me con kicwalo gi me gwoko, gengo matek yubu kic. Ka Lubanga okwako loyo i tung Moses i bur me got Horeb ka ocoyo kit pa iye, o mede oketo oko acel keken ma wa tye ka wuoyo kwede, doki aryo.

> 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.

> En owaco ni, Nen, atimo kica: i anyim jo ni weng abi timo tim madito ma pe otime i piny weng, onyo i lobo mo keken; ci jo weng ma iyie itye gubineno tic pa Rwot, pien obedo gin me lworo madwong ma abi timo ki in. Gwokre cikke ma ami bot in tin: nen, abi wyeko i anyim in jo Amorite, ki jo Canaanite, ki jo Hittite, ki jo Perizzite, ki jo Hivite, ki jo Jebusite. Gwok ki in keken, wek pe itimo kica ki jo ma bedo i piny ma icito iye, wek pe obed lacam iyie: ento iguro woko wang kwergi, ituk calgi, itur yathgi: Pien pe iworo jok mukene; pien Rwot, ma nyingne aye Rwongo, obedo Rwot ma rwongo: wek pe itimo kica ki jo ma bedo i piny, ci gi cito bur ikom jogi, gi goyo kwer bot jogi, ci ngat acel lwongo in, in ikume ki me kwer ne; Ci in ikwane nyigagi pi luteny ni, ci nyigagi cito bur ikom jogi, ci gimi luteny ni gicito bur ikom jogi.

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.

Dyer aryo Lubanga oyubu Isirayel me kare macon i pot buk man keken, kadong tye lok me nyutu mapol i Bibul pi cik ma omiya Isirayel me con ni pe myero gicako kica mo keken ki piny ma gikwero cal ma gicungore. Medo-ki meno ocake ki weko woko pa Isirayel me kare macon bot Lubanga ki twero me Rwot pa En i botgi. Ka gi mito rwot, Lubanga ogamo gi bedo ki rwot; ki cakke ki kare meno, rwot mapol weng, kadi atir rwot acel acel me dul apar me tung lyec, pe gilu cik eno. Cik ma lingo ni myero Isirayel obed keken ki obed mabwoyo ki piny ma gikwero cal ma gicungore, giyeko woko; ki weko-gi me medo-ki, ma con Constantine obedo cal pa ne, omiyo nyutu ne. Pergamos ki Constantine ginyutu boko cik me rwot pa Isirayel ma giketo wero cal i kanisa pa Lubanga. Boko cik ma ocake ki Rwot Saul ocoyo cal pa boko cik me kanisa pa Kirisito, ma omiyo ne obedo i cogo i Babilon me Laro. Lok me gintic maleng ma ocake ki Rwot Saul nyaka i cogo i Babilon, ginyutu ne cal iye kanisa me Pergamos. Cogo me cawa 70 ma oko con, en obedo kanisa me Thyatira.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efeso tye calo kanisa ma ceto me mako Piny ma Lubanga ociko. Efeso tye calo kare pa Mose ki kwanyo woko pa Isirayel ki i bugo pa Misri.

> “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.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 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.

Lok ma kinyutu ki rwenyo pa Isirael woko ki Misri odwogo i cawa me agiki. Omio en bene odwogo i lok pa Millerite. Omiyo Dul White opaco lok en mapol ka tero ngec pa lok pa Millerite. Oyikone Cwiny-Opoto Madwong me 1844 ki cwiny‑opoto pa Jo Ebru ka gi tye i nyim Pii Mac, kun lweny pa Farao tye ka rwate ki tungogi. En bende oyikone lok pa rwenyo ki Misri ki kare pa Kristo; omio cwiny‑opoto pa jopuonj i kurus kinyutu calo cwiny‑opoto ma i Pii Mac, ma bende kinyutu calo Cwiny‑Opoto Madwong me 1844. Cwiny‑opoto ma i kurus kinyutu acaki pa kanisa pa Efeso. Kare pa Musa i acaki pa Isirael macon, ma kinyutu ki kanisa pa Efeso, bende kinyutu acaki pa Isirael manyen i kare pa Kristo. Lok aryo man duto kinyutu ki kanisa pa Efeso. Lok me kakare ma watye ka nyuto kany, i kare mapol kicwalogi i wang lobo ki Future for America; omiyo an atye ka miyo gonyo keken.

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.

I gin ma otime pa Kristo, wanongo cako pa jo me cik manyen ma kitye ka yubu gi malo, ka jo me cik ma con ma kiyero kitye ka weyo gi woko. Gin ma otime pa Kristo obedo otum pa Isirayel ma con; kadok i gin ma otime pa kwanyo woko ki Misri i cako pa Isirayel ma con, ne tye jo me cik ma kiyero con ma kiweyo gi woko pi jo me cik manyen.

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.

I rek pa Kristo, agiki pa jo ma kiyero con obino i mwaka 70, kede balo Yerusalem. I acaki, i kare pa Mose, jo ma kiyero con gi otho i tim pi mwaka 40, ci Joshua kede Kaleb gi obedo lajal pa jo manyen ma kiyero, ma kicayo gi me cwalo lok bot Piny me Kigamo, macalo kit ma apwostol me kare pa kanisa me Efeso gicwalo Injili bot piny weng.

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.

Cako ki agiki pa Israel me kare macon, ki bene cako pa Israel ma kombedi, weng nyutu poko jo ma kiyero con dwoko obedo jo manyen ma kiyero. I waci pa lami kica aryo onyo adek, gin dong tek; ki rek adek magi me lami kica, acel acel nyutu yweyo pa jo ma kiyero con, ki lami kica magi gitye ki keto cing pa Alpha ki Omega, En ma nyutu agiki ki cako. Bi bedo jo ma kiyero con ma gikwanyo woko ka Lubanga donyo i kwon ki jo 144,000. Lubanga pe obedo lami cako pa kacac; En pe loko peke, ki lok pa En pe obale peke.

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.

Kwanyo woko ki lobo Misri, kacel ki wot me lweny ma Lubanga otimo ki yore pa Yosua, ki nyutu kwede kanisa pa Efeso; ento Efeso onongo ki tito ni obino cego hera ne me acaki. Ka Yosua otho ki kikume iye, dul mukene obedo piny, ma oketo calo kare ma ki nyutu kwede kanisa pa Simirna. Tic maber pa Yosua me yweyo Piny me Lagam pe otyeko opong, pien jo ne giporo pire kede ki giweyo woko tic ma ki miyo Yosua. Gi cego hera megi me acaki. Kare meno omede anyim nyaka Israel owere Lubanga, ki Samuel oketo moo iye Saulo pi bedo rwot; ci kelo i kare ma ki nyutu kwede kanisa pa Pergamo.

> “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.

> Ngec obino bot Smyrna, kanisa ma i Asia Matidi, kacel bende bot kanisa pa Kristiani weng, i ikare me abicel aryo ki adek. Obedo kare ma yore pa joma pe gene Lubanga tye ka temo me agiki pi bedo lamal i lobo. Geno pa Kristo opime piny ki oyoto ma lamal, nyaka en openge i lobo weng. Jo mogo okwako geno pa Kristo pien cwinygi oloke; jo mukene, pien lok me tam ma gigamo gi iye tye ki teko madwong; ki jo mukene, pien gineno ni kit me yore pa joma pe gene Lubanga tye ka golo tekone, kede paro me tic omiyo gicako acel bot tung ma okwaco ni obinongo gudo. Kit magi ogoyo piny bedo pa mwoyo i kanisa. Roho me Poro, ma gutye kwede matek i kanisa pa apostol, ocoyo woko ma anyim anyim. Man obedo lagam ma kelo kanisa ma kikweyo pire iye i bedo acel me geno. Ka poropeta maler pe dong tye, lok me yore ma pe maler oyweyo piny ki oyoto; filosofiya pa joGiriki omiyo nyutu marac ikom Coc pa Lubanga, kacel ki bedo maler pire kene pa joFarisi pa con, ma Kristo otamgi matwal, dok onenre i kind kanisa. I ikare me abicel aryo ma onongo otur anyim tin pa Konstantini, gicweyo nyono pi balo gi, ma ci i abicel aryo ma obedo kono, gipong weng. I kare man, tho pi geno ocako bedo mamit i kabedo mapol i Lwak pa Roma. Kadi en nen calo mabeco, ento en adok maler keken. En obedo adwogi me kube ma otye i kin joKristiani ki jo ma pe gene Lubanga.

> “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.’

> I piny pa Loma, dini pa piny weng giyeyo ne; ento jo Kristiani pe gin piny, gin keken yore me dini i kabila ma gipeke. Eka, ka gimede ki kwero dini pa kit jo weng, ka gicako temo i mung, ki gipungo woko pire kene ki yore ki kit tic pa lun mamegi ma tye macok ki gi, ki lwete mamegi ma kiromo tutwal, lawo ma pe yaro Lubanga gikwene gine, ki kare kare gikweko gine. Kare kare, gine keken gicako kelo kweko i wanggi, ka i wii pa lalo pe tye cwiny me geco. Me nyuto rwom man, lok me cawa omiyo lok ne matut ikom kit ma lawo omako kwo pa Cyprian, Bisop me Karthage. Kun gikwano candoc ma kimiyo ne, okere me ducu owoto ki i dul madit pa jo Kristiani ma gityeko winyo, ma ginywako ni, ‘Wabin tho kwede.’

> “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.

> Kit cwinya ma jo ma giyaro ni gin Kristiani mapol ogamo kwede tho, ci kadi bene ka pe mitore, gimiyo twero pa lobo kwero i gi, romo bedo ni obedo ki mede madit i keto cik me yubu i mwaka 303 A.D., ma rwot madit pa lobo Diocletian kede lati ne Galerius giketo. Cik en obedo pa piny weng i cwinya ne, ki gicwako ne ki matek mapol onyo manok pi mwaka apar. 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.

Ata Smyrna obedo acel ki i kanisa aryo ma pe gicamo keco ki bot Rwot, lok me con coyo ni, ikare meno, i jo ma gikwanyo kwo gi tye acel acel ma mitgi onongo obedo pa dano, to pe pa Lubanga. Buk me Judges cako ki nyutu tho pa Joshua, ki i buk tye lok acel ma ki nwoyo coyo dogo aryo, ma coyo lok me con pa jo me yubu. Kare ma lok meno ki nwoyo coyo odoco, obedo lok me agiki me buk. Lok me acaki me buk nyutu agiki pa Joshua, ki lok me agiki me buk rwako pire tek pa lok me con.

> 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.

> Bang tho pa Joshua, obedo ni nyith Israel gipenyo Rwot, gi waco ni, “Ngat mane obimallo pi wa i bot jo Kanaani mokwongo, me lwenyo ki gi?”... Ikare meno pe tye rwot i Israel, ento ngat acel acel otimo gin ma otir i wang pa iye keken... Ikare meno pe tye rwot i Israel: ngat acel acel otimo gin ma otir i wang pa iye keken. Judges 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.

Calo i tito pa Smyrna, ‘wan keken’ obedo lok madwong ki cake nyo i otum. Pien pe gi rwot, gimoko wic ni gubetimo gin weng ma gi yero. Bedo ka pe tye loyo, en aye ma Haskell onwongo i tito pa Smyrna, ma ki luro kwede ni pe tye Tipu pa Lagony ma tye ka tic. I tito aryo, bedo ka pe tye loyo omiyo yo ni gimoko wic ki kit me mito pa dano keken. Ephesus luro kwanyo woko ki Misri. Tito ma ki coyo i buk me ‘Judges’ ki luro kwede kanisa pa Smyrna. Cok ki Rwot Saul nyo i butu pa Babylon, en ki luro kwede kanisa pa Pergamos. Ki butu i Babylon ki luro kwede kanisa pa Thyatira.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

Rwate ki gin ma jo macako o nyutu, tye kit aboro-ki-adek me ribo i kanisa, i muhuri, ki i tarumbeta, ki kanisa aboro ma i acaki i lok me kit kwo pa Israel me kare me con cako ki lwat Ijipt, ki gitieko ki lwat Babulon, pien Alfa ki Omega kare weng nyuto ni agiki rwate kwede acaki. Kanisa aboro ma i acaki i lok me kit kwo pa Israel me kare manyen cako ki bedo pa Yahudi i kom twero pa Lomaroma, ki kanisa aboro gitieko ki bedo pa Yahudi me cwiny i kom Roma me cwiny pi mwaka 1,260.

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.

Ma orwate ki Thyatira en Sardis; ocako ka gi bino ki woko i cogo pa Babulon ma Thyatira onongo nyutone. Sardis obedo kanisa ma onongo tye ki nying ni tye ngima, ento pe tye ngima. Nyutu pa gi ni tye ki ngima obedo bwola. Ma pire tek, i bot kanisa abiro weng, en nying “Sardis” keken ma pe tye ki maana. Gityeko miyo “Sardis” ter malubo ikit me mere ki i lok me coc, ento pe tye ki ter me nying ne ma orwate ki koc pa nying keken. Tye ki nying, ento pe tye ki maana.

> “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.

> Ento Tempu ma aryo pe okeme ki acel i lamal; kacel ki mano, pe ocweyo maler ki alama ma ki neno me bedo pa Lubanga ma orwate ki Tempu ma acel. Pe tye anyutu me twero ma loyo kit dano me nyutu cako ne. Bul me lamal pe oneno me oyup kabedo maler ma kiyubo manyen. Pe bene mac ma bot polo obalo piny me koyo woko misango ma i kidi me misango. Shekina pe dong obedo i tung kerubim i Kabedo Maler Maloyo Weng; Sanduku me Lagam, Twol me Kica, ki Lapiya me Lagam pe kiromo nongo gi iye. Pe bene dwon mo obolo ki bot polo me yaro bot Jadolo ma penyo mit pa Jehova.

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.

Ingec bot golo gi i Babilon, gi yiko odoco Jerusalem ki hekalu. Ci gi nongo nying odoco, pien Lubanga onongo okwero ni obiceto nying pa En i Jerusalem. Ento nying pa En nyutu kit pa En; ki pe bedo pa En pire tek botgi onongo nyutu ni, i adwong, gi onongo ki nying ma nyutu kwo, ento pe dong gi tye ki bedo pa En ma kelo kwo. Gin weng ma gi onongo nongo obedo lok me lara keken kacel ki walo.

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.

Dwon ma agiki i Sardis owaco ni Elija obino mapwod pe obino cawa maduŋ ki marac pa Rwot. Bot Isirael macon, okwalo Yerusalem piny ne obedo cawa maduŋ ki marac pa Rwot. Pien kamano, Dul White olwongo okwalo Yerusalem piny i AD 70 calo rangi me cawa maduŋ ki marac pa Rwot, ma ki poko calo bal abicel me agiki. Kanisa pa Philadelphia ocake ki dwon Yohana Bapatisita ma owuwo i pat, kono poko calo dwon William Miller. Dwon Yohana Bapatisita ki William Miller ne gicwalo kwena pa Laodicea bot jo ma gicwako ni gin ber weng, i kare ma gin rac weng. Yohana Bapatisita ki William Miller gicwalo loke i tie me yot. Kwena ma bot Sardis ne ni: “tede tye nying macokcoki, bene i Sardis, ma pe gilupe dera gi; ci gibiro woto ki an i dera macol: pien gi rwate.” Yohana Bapatisita ki William Miller ginyutu gi ma gubino ki i kare ma kikobo calo Sardis, ki gubedo jo ma rwate me woto ki Kristo.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Alufu mapol gutelo me ogamo adier ma William Miller otito, ki Lubanga otyeko okwanyo latic pa En ma tye i cwiny ki i twero pa Elija me tito lok. Calo Yohana, ma obino anyim pa Yesu, jo ma otito lok man ma dut gineno ni myero gi keto turu i pur pa yago, ki lwongo jo me cweyo tici ma rwate ki dwogo. Lok pa gi onongo oketo cako cwiny ki loyo matek i kanisa, kacel ki nyuto kit pa gi ma adier. Ka lunyodo ma dut me woto oko ki poto ma bino ocoyo, jo mapol ma onongo gityeko kube ki kanisa ogamo lok ma kelo kwedho; gineno dwogo woko pa gi, kede oyo ma rac me dwogo, ki peko madit i cwiny, gipukore piny i nyim Lubanga. Kede ka Roho pa Lubanga obedo i wi gi, gi konyo me coyo dwon ni, ‘Bworo Lubanga, kede mii yegi bot En; pien saa me bura pa En dong obino.’ 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.

Kanisa abic aryo me Apokalipisi giketo calo tuk me Jo Apostol nyo i dwogo bino me aryo pa Kirisito, ki kanisa abic aryo bene giketo calo tuk me Israel me con ki i cawa pa nabi Musa nyo i bino me acel pa Kirisito.

> “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.

> Peko ma otime bot nyith pa Isirayel, ki kitgi ma gitye kwede ka pud Kristo obino me acel, ginyutu kit ma jo pa Lubanga tye kwede i temgi ka pud Kristo obino me aryo.

> “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.

> Matego pa Satan tye kacweyo pi wa, macalo atir atir calo ma gikweyo ne pi nyith pa Israyel kapok gidonyo i piny Kanaan. Wa tye kadwoko tuk ma otime con ikom jo meno.

> “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.

> Gin matime i kare megi myero obed ciko ma tek bot wa. Pe myero wa paro con ni, ka Rwot tye ki ler pi jo pa iye, Setani obi bedo ka pe timo gin mo, ki pe obi temo gengo gi me yudo ne. Wabed ki ceko ni pe wa kwer ler ma Lubanga cwalo, pien pe bino i kit ma cwiny wa mito. Ka tye jo mo ma pe neno ki yero ler pire kene, pe gi gengo jo mukene.

> “‘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.’

> Acojo polo ki piny me yubu kombedi bot in, ni an ater i anyim in ngima ki tho, ogwedi ki kwer; ento yero ngima, pi in ki nyith in gibedo; pi iromo amaro Rwot, Lubanga ma in, ki iromo winyo dwone, ki iromo medde ki en; pien en aye ngimami, ki boro me nino in; pi ibedo i piny ma Rwot ocikke bot ladit in, bot Abraham, bot Isaac, ki bot Jacob, me omiye gi.

> “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.

> Wer man pe obedo lok me gin ma otimore con, ento obedo porofeci. Kun ocoyo tic ma lamal ma Lubanga otimo kwede jo pa en con, bende onyuut anyim gin ma dit ma biro time, agiki me loyo pa jo ma tye ki geno, ka Kristo obi dwogo cawa aryo ki teko ki kiti madongo.

> “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.

> Apostol Paulo nyutu atir ni gin matime ki Jo Israel i yoregi me wot kicoyo pi ber pa jo ma tye bedo i cawa man pa piny, jo ma agiki pa piny obino i komgi. Pe wa paro ni peko ma wa tye kwede obedo matin maloyo pa Jo Hebru; ento obedo madwong loyo. 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.

Golo woko ki i Misiri kinyutu ne ki Kanisa me Efeso, ki i gin matime con cal me Kanisa me Efeso onongo en Yosua. Ka gin ma Obanga ogolo woko ki i Misiri pe giromo lego tem apar ma obedo acel ki acel, Ladit Obanga ogolo woko singruok ki bot lajito cik, omiyo Yosua kacel ki Kaleb.

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

> Waci botgi ni, “Kakare, macalo an tye ka bedo, Rwot owaco ni: macalo un owaco i winyona, an abi timo botu badi. Ringo pa wu giboto i lacar man; kede gin weng ma kicono botu, ka pire kene, aa ki mwaka abicel kede malo, ma gi gikwena bot an. Pe u bidonyo i piny ma an ogamo ni abi weko ubedo iye; ka i weko Caleb, wod Jephunneh, kede Joshua, wod Nun.” Namba 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.”

Sista White nyutu ni Yosua ki Kaleb obedo mere me jo “ma agiki me lobo obino i wii gi,” ma “gitimo kica ki Lubanga ki kom sakarifi.”

> “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.

> Lok me mukato man ki coyo ne pi ciko wa, wa ma ogiko pa piny obino iwa. En tyen mapol romo ni, kombedi jo pa Lubanga gidwogo rwate i tuk ma nyithindo pa Isirayel okwanyo! En tyen mapol romo ni, gikoko ki gikwero! En tyen mapol romo ni, ka Rwot miyo gi cik me yabo anyim, gicako dwogo i tung chien! Laloc pa Lubanga tye ka pece pi jo calo Caleb ki Joshua, jo me adwong ki geno mape opuk. Lubanga lweto jo ma bime miyo piregi bot en wek opong gi Lamo ne. Laloc pa Kricito ki pa dano weng mito jo ma kileyone, jo ma gimiyo piregi piny, jo ma bicego woko ki kambi, giywayo nyodo. Wek obed jo me teko, jo ma dwong cwiny, ma rwate pi tic madwong ma maler, ka giketo dul kwede Lubanga ki cobo. 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.

Singruok ma kiyiko odoco, macalo ma kinyutu ka kiyiko odoco singruok ki Joswa ki Kaleb, obedo singruok ki 144,000 kacel ki jo mapol tutwal. Kiyiko odoco kadong jo yero pa singruok ma con kigolo gi woko ki Lubanga, kicwako cing ni gibiro tho i thim. Singruok ki 144,000 otimore i kare acel keken ma jo yero ma con kigolo gi woko.

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.

Nyinge Efeso nyutu ni “ma kimito”, kacel ki tic ma Yosua kacel ki kanisa me acaki otyeko timo, obedo “ma kimito.” Ka Yosua oyubu jo pa Lubanga i Piny ma Lubanga ogamo pi omigi, ocako ceto kun loyo. Kido acel rwate kwede kanisa pa Efeso, ki kinyutu kwede faras ma twol ma ceto kun loyo. Man tye atir bot Yosua kacel ki kanisa pa apostol. Kido acel rwate kwede kanisa pa Efeso i Israel me con kacel ki Israel me kombedi.

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 obino ki lok "myrrh", ma obedo mafuta ma kitiyo kwede me yiko cing pa jo ma otho. Muhuri me aryo kityeko nyutu ne ki faras marabuor, ma kimiyo ne "tong madwong" kede "twero" me "kwanyo kuc ki i piny", ma nyuto ni i gin matime con "jo bi kwanyo ngima pa kene-kene." Muhuri me aryo rwate ki kanisa pa Smyrna, kede nyutu twero ma kimiyo jo ma lwenyo ki Lubanga, ma weyo gi me loyo ki kwanyo ngima pa jo Lubanga. Man otyeko timre i kare ma obino malubo kanisa pa Apostol, kede bene i gin matime i kare pa Lacem. I gin matime aryo, Lubanga oweyo twero pa jo mape obedo i iye jo Lubanga me kawo lweny ki tho i wi jo ne. I kanisa pa Apostol, lweny man onongo ocako ki weko dini pa Kristo, ma i kare ma con pa Ephesus onongo pe twero ngolo ne ka okelo Injili bot piny weng. Cik ma oketo cwiny pa jo ma lwenyo ki jo Lubanga i kare pa Lacem orime ki gin ma otime con i kare pa Ephesus, kun Lubanga onyuto teko ne ikom Misri kede piny mukene ma ocelo, ma Joshua onongo kitiyo kwede me loyo gi. Muhuri me aryo rwate ki kanisa pa Smyrna i Israel me con kede i Israel me kombedi.

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.

Lok ‘Pergamos’ nyuto ‘ot ma kicwalo cing maber’; ka con nyutu ot pa rwot. Lagony ma adek rwate ki Pergamos, kede nyutu lok pa kare ma yubu pa dano kitye timo ki rwodi pa piny, ma rwake ki yubu pa Lubanga. En aye, pim onyo yubu ma kinyutu kwede kipimo ‘aryo’ ma pimo ‘ngano’, ‘shaayiri’, ‘mo me yie’ ki ‘waini’, yer twero pa rwot pa dano, ma kare weng tye ki bal ikom yubu pa Lubanga. Po iparo ni pim ma atir onyo pimo ma atir pe mito kipimo aryo. Kipimo aryo nyutu yubu ma pe rwate.

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.

"barley" obedo lameny pa mii me "first fruit" i cer pa Pasika, "wheat" obedo lameny pa mii me "two wave loaves" i cer pa Pentekos. "oyil" obedo lameny pa "Lacic Maleng," ki "waini" obedo lameny pa pwonye. Pergamos i kare pa Israyel me con obedo kare pa rwot pa Israyel ma gi timo kompromais, ma gicwalo kwer bot kit me lamo pa Lubanga ma gitito gi Pasika, cungi i kare pa Pentekos. Ada pa Lok pa Lubanga gitito gi "waini" ki "oyil." I Israyel me con ki i Israyel me kombedi, Kanisa pa Pergamos obedo kare ma Setan temo timo gin ma pe onongo romo timo ki yeko remo i gin ma otime con ma gitito ki Smyrna. I Pergamos, Setan onongo temo balo dano pa Lubanga ki ada pa Lubanga ki kompromais, pe ki yeko remo macalo ma gitito i Smyrna. Kompromais pa rwot pa Israyel me con tito kompromais pa Constantine i Israyel me kombedi.

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.

Thyatira nyuto “misango me duogo cwiny” ki nyutu roho me githo pi nying pa Lubanga, ma Lubanga miyo bot jo pa En ma githo pi nying pa En. Misango me duogo cwiny nyutu mit me tic bot Kristo i peko matek, macalo kit ma onongo kilango ki Daniel, Shadrach, Meshach ki Abednego i kare me lego gi i piny me woko pa higni 70; kadok bende nyutu misango pa Waldensians, Huguenots ki mukene ma gikwanyo keca, giketo i jele, giyaro nyinggi, ki githo gi piny ki teko pa Papa i tari pa higni 1,260. Muhuri ma angwen rwate ki kanisa me Thyatira, ki nyutu yubore ma Babilon me giko kare otimo bot Israel me giko kare, ki yubore ma Babilon me kombedi otimo bot Israel me kombedi. Tari pa lego aryo cako keken ki woko ki adiera, ma ruodhi pa Israel ki Empera Constantine gicut; gin aryo guyabo yo pi kare ma Thyatira nyutu.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sardis pe tye ki gin ma rwate ki nying ma oyaro ni en tye kwede; ento yaro-nying ne pe adier. Bedo pa Shekinah pe onen con peke i Hekalu me aryo. Bedo pa Kristo pe onen con peke i kit ma otime con pa Sardis. Yubo pa kare me otum, i gin atir, obedo calo wot ma ocako odog-dog, wot anyim acel, ento dwogo aryo. Tic ma kit ma otime con pa Sardis myero otim i Yubo me Protestant pe otyeko peke.

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

Philadelphia nyutu her pa owete, ci pe twero iher owete mamegi ka pe iher Lubanga me acel.

> 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.

> Ka dano owaco ni, “A mito Lubanga,” ento otamo lami ne, en ngat ma goro; pien ngat ma pe omaro lami ne ma oneno, dong otwero nining omaro Lubanga ma pe oneno? Kede cik man wan omako ki bot en, ni: ngat ma omaro Lubanga, obed omaro lami ne bende. 1 Yohana 4:20, 21.

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

Philadelphia nyutu kanisa ma ohero Lubanga, ci pi kamano pe tye yiko onyo yaro ma keti i kom Philadelphia.

> 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.

> Pi malaaika pa kanisa i Philadelphia, coc: Gin man waco en ma maleng, en ma adaa, en ma tye ki laki me Dawudi, en ma yabo, ki ngat mo pe twero lora; en ma lora, ki ngat mo pe twero yabo. Atye ngeyo tic mamegi: nen, aketo i iwi in wang ot me yabu, ki ngat mo pe twero lora; pien i tye ki twero matin, ki igwoko lok pa an, ki pe iyubu nyinga. Nen, abi timo jo me sinagogi pa Satan, gin ma gicako waco ni gin Yawuudi, ento pe gin, ento gi kwena; nen, abi miyo gi bino pak i iwi tiŋgi mamegi, ki gineno ni an amaro in. Pien igwoko lok pa tyen cwinya, an bene abi gwoko in ki saa me tem, ma obino iwi piny weng, me temo jo ma bedo i piny. Nen, abi bino oyot oyot: gwok maber gin ma i tye kwede, pi ngat mo pe okwanyo kurona mamegi. Ngat ma oloyo, abi timo obed latiang i templo pa Lubanga na, ki pe obiro aa woko; kacel abi coc i iye nying pa Lubanga na, ki nying pa pach pa Lubanga na, ma en Jerusalem manyen, ma obito piny ki i polo ki bot Lubanga na; kacel abi coc i iye nyinga manyen. Apokalipisi 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.

Gimiyo Philadelphia “laa pa Dawudi”, kadong i gin me Philadelphia i Isirael ma con gimiyogi Wod pa Dawudi, ma nyutu, i kin jami mukene, cik me porofeti pa “Alfa ki Omega”, ma acel ki ma agiki. Laa meno nyutu yore me tic me “Historicism.” I kare ma kanisa pa Philadelphia nyutu i agiki pa Isirael ma con, Lacoyo keken me porofeti pa Bibul obedo laa. I kare ma kanisa pa Philadelphia nyutu i gin me Millerite, gimiyo William Miller laa. I gin aryo meno Kirisito ogamo kwede Yudaya ma gicano ni gin nyithindo pa Abraham, ento pe gin. Miller bende ogamo kwede Protestanti ma gicano ni gin Yudaya me Roho, ento pe gin.

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

> Ngat ma tye ki wito, myero owinyo gin ma Lacwinya owaco bot kanisa. Revelation 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.

Nying Laodicea nyutu ni jo ma kiburo, ci Jo Laodicea, jo Yudaya i cawa pa Kristo, guburo i agiki i 70 AD i kare me balo Yerusalem. Bura me agiki pa Protestant ma okwoko woko omede i peko me cik pa Nino; ento giyudo buragi ka gikwanyo ngec pa lacak ma acel i acaki pa 1844, ci kun kigoyo nyinggi ki Nyasaye ni “nyako me Babulon.” Protestant ma ogoro woko magi gin cal ma nyutu Laodicea pa Adventism i cawa me agiki pa bura me yenyo.

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.”

Kombedi, wan dong oyubo woko maber yo mapol mapol ma kric aboro me Apokalip ki ngeyo gi ki atir calo alama me lanabi, ci eka gitiyo kwede i yo me lanabi. Ento gin myero ki ngeyo gi ki atir kede gitiyo kwede i kit pa cik me lanabi "ma omino wa ki twero madit ma loyo weng."

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.

Lok bot kanisa abiro obedo lok ma kigi miyo bot kanisa abiro ma tye i cawa ma John ocoyo lokgi. Lok bot kanisa abiro omiyo kwero ki ciko pi kanisa weng i cawa weng. Lok bot kanisa abiro omiyo kwero ki ciko pi jo me Kristo acel acel i cawa weng. Kanisa abiro nyutu lok me kit ma otime i yore me Kristiani, cok ki cawa pa apoostol dok obedo i giko me lobo. Kanisa abiro bene nyutu lok me kit ma otime i yore pa Israel ma con, cok ki cawa pa Mose dok obedo i ogoro woko Jerusalemu i 70 AD. Kanisa abiro twero kinyutu gi ki tiyo kwede, ka i nyutu maber pire keken ma tye i kin kanisa angwen me acaki ki kanisa adek me agiki.

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

I bot apulikesen pa poropheti mapatpat 6 ma watye ka cweyo, apulikesen ginge keken bene gitye ka nyutu i seals 7.

We will address these truths in the next article.

Wa bi yubo i kom gin adwogi magi i nyig lok malubo.

Back to Articles