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# Laodicea - Number Four

Laodicea - Nomoro nne

Overlapping Histories

Histori yang Bertindih

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Nkhani ine ndinalozga kuti panji Stephen Haskell wakayiwona yayi, nangauli wakayikhozgera mwa kuzomera kwake unenesko uwo ukuvumbura pakweru fundo iyi, njakuti mu mbiri yaumaliro wa Israyeli wakale, mukusangikaso pa nyengo yimoza chiyambi cha Israyeli wa mazuŵa ghano chikudumulirana na nyengo yeneyiyo ya mbiri. Apo Khristu wakasimikizgiranga phangano na ŵanandi kwa sabata yimoza (mazuŵa twente-fayivi handiredi na twente), Israyeli wakale wakakhalanga mu chakuchitika cha Laodikeya, pafupi na kulasikika mu mlomo wa Fumu. Pa nyengo yeneyiyo Israyeli wa mazuŵa ghano wakakhalanga mu chakuchitika cha Efeso. Laodikeya wa Israyeli wakale wakambininthikanga, ndipo Efeso wa Israyeli wa mazuŵa ghano wakawunganikikanga mu mbiri yeneyira.

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.

နှင့် “ဟုတ်ကဲ့” ဟုလည်း ဆိုရမည်၊ ခရစ်တော်သည် ဒံယေလ အခန်း ၉ ၏ ပြည့်စုံခြင်းအဖြစ် ပဋိညာဉ်ကို အတည်ပြုခဲ့သော ထို “သီတင်းပတ်” သည် ကိုယ်တော်၏ ဗတ္တိဇံခံခြင်းဖြင့် စတင်၍ စတီဖန်ကို ကျောက်ခဲဖြင့် ပစ်သတ်ခြင်းဖြင့် အဆုံးသတ်ခဲ့သော်လည်း၊ အကယ်၍ သင် စဉ်းစားနေပါက၊ ထိုကာလသည် တိတိကျကျ ရက်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ် မဟုတ်ကြောင်းကို ကျွန်ုပ် သိရှိပါ၏။ သို့ရာတွင် ပရောဖက်ပြုသဘောအရမူ အမှန်ပင် ထိုသို့ဖြစ်ပါ၏၊ အကြောင်းမှာ ပရောဖက်ပြုသဘောအရ တစ်နှစ်သည် ရက်ပေါင်း သုံးရာခြောက်ဆယ်နှင့် ညီသောကြောင့် ဖြစ်သည်။ ရက်ပေါင်း သုံးရာခြောက်ဆယ်ကို ခုနစ်ဖြင့် မြှောက်လျှင် ရက်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ် ဖြစ်လာသည်၊ ထို့ပြင် ထိုပရောဖက်ပြုသီတင်းပတ်၏ “အတိအကျ အလယ်ဗဟို” သည် လက်ဝါးကပ်တိုင် ဖြစ်သည်။ ပရောဖက်ပြုသဘောအရ ခရစ်တော်သည် ရက်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ်ရှိသော ပရောဖက်ပြုကာလ၏ အလယ်ဗဟိုတည့်တည့်၌ လက်ဝါးကပ်တိုင်ကို ချမှတ်တော်မူခဲ့ပြီး၊ ထိုသို့အားဖြင့် လေဝိရာကျမ်း အခန်း ၂၆ ၏ “ခုနစ်ကြိမ်” သည် ခရစ်တော်၏ လက်ဝါးကပ်တိုင်အားဖြင့် တည်ထောင်ထားပြီး အတည်ပြုထိန်းသိမ်းထားကြောင်းကို ပြသတော်မူခဲ့သည်။ Sister White သည် ဟဗက္ကုတ်၏ သန့်ရှင်းသော ဇယားနှစ်ခုစလုံးဖြစ်သော 1843 နှင့် 1850 ဇယားတို့တွင် နှစ်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ်ဆိုင်ရာ ပရောဖက်ပြုချက်ကို ဇယား၏ အလယ်ဗဟိုတည့်တည့်၌ ထားရှိကြောင်း သင်ကြားပေးသကဲ့သို့၊ ဇယားနှစ်ခုစလုံးတွင်လည်း ထိုပုံဖော်ချက်၏ အလယ်ဗဟိုတည့်တည့်၌ လက်ဝါးကပ်တိုင်ကို ထားရှိထားသည်မှာ မတော်တဆဖြစ်ခြင်း မဟုတ်ပါ။

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Alkitab mengandungi segala prinsip yang perlu difahami oleh manusia supaya mereka diperlengkapi sama ada untuk kehidupan ini mahupun untuk kehidupan yang akan datang. Dan prinsip-prinsip ini dapat difahami oleh semua orang. Tiada seorang pun yang memiliki roh untuk menghargai ajarannya dapat membaca walau satu petikan daripada Alkitab tanpa memperoleh daripadanya sesuatu pemikiran yang bermanfaat. Tetapi pengajaran Alkitab yang paling bernilai tidak dapat diperoleh melalui kajian yang sekali-sekala atau yang terputus-putus. Sistem kebenarannya yang agung tidak disajikan sedemikian rupa sehingga dapat difahami oleh pembaca yang tergesa-gesa atau cuai. Banyak daripada khazanahnya terletak jauh di bawah permukaan, dan hanya dapat diperoleh melalui penyelidikan yang tekun serta usaha yang berterusan. Kebenaran-kebenaran yang membentuk keseluruhan yang agung itu mesti diselidiki dan dikumpulkan, ‘sedikit demi sedikit, di sana sedikit.’ 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.

> “Apabila demikian diselidiki dan dihimpunkan bersama, semuanya akan didapati saling sesuai dengan sempurna. Setiap Injil merupakan pelengkap bagi yang lain, setiap nubuatan merupakan penjelasan bagi nubuatan yang lain, setiap kebenaran merupakan pengembangan dari kebenaran yang lain. Lambang-lambang dalam tata ibadah Yahudi dijelaskan oleh Injil. Setiap asas dalam firman Allah mempunyai tempatnya, setiap fakta mempunyai maknanya. Dan keseluruhan bangunan itu, dalam rancangan maupun pelaksanaannya, memberi kesaksian tentang Penciptanya. Bangunan yang demikian tidak mungkin dipahami atau dibentuk oleh pikiran apa pun selain pikiran Yang Mahatinggi.” 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.

Hammo achuma torbaanii waldoota torbanii tokko tokkoon seenaa Millerite keessatti irra deebi’amuu isaanii fi akkasumas seenaa keenya keessatti mul’atan wajjin, qajeelfama biraa barbaachisaa tokko Adventizmiin durii beeksisee ture. Qajeelfamni sun seenaa tokkoo keessaa sararoonni raajii “keessaa fi alaa” ta’an Hafuura Qulqulluudhaan dhugaa dabarsuuf akka itti fayyadaman agarsiisa. Miller kana hubatee ifatti barsiise. Inni sirriitti barsiiseen, mallattooleen torbaan Kitaaba Mul’ataa keessatti waldootaan seenaa wal-paralleel ta’e akka bakka bu’an; garuu fakkeenya wal-paralleel kana keessatti mallattooleen dhugaa alaa, waldoonni immoo dhugaa keessaa seenaa isuma wal fakkaataa sanaa akka bakka bu’an barsiise. Uriah Smithis qajeelfama kana ilaala keessa galchee jechoota “keessaa” fi “alaa” jedhaman fayyadama; kunis akka natti fakkaatutti sararoota wal-paralleel lama sana ibsuuf karaa caalaa gaarii dha.

> “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.

> “Litiiso li tsebišwa go rena go dikgaolo tša 4, 5, le 6 tša Kutollo. Ditiragalo tšeo di bontšhitšwego ka tlase ga litiiso tše di tšwelela go Kutollo 6, le temaneng ya mathomo ya Kutollo 8. Go bonagala gabotse gore di akaretša ditiragalo tšeo kereke e amanago le tšona go tloga go bulweng ga taolo ye go fihla go go tleng ga Kriste.

> “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.

> “Le hoja dikereke tse supileng li hlahisa histori ea ka hare ea kereke, litiiso tse supileng tsona li bontša liketsahalo tse khōlō tsa histori ea eona ea ka ntle.” 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.

Kita sekarang akan mulai pertimbangan kita tentang tujuh jemaat. Penting untuk menyadari bahwa dua jemaat yang pertama dan kemudian lagi, jemaat ketiga dan keempat, memiliki hubungan “sebab dan akibat” yang menuntut agar keduanya dipertimbangkan bersama-sama. Smirna adalah jemaat yang melambangkan mereka yang dianiaya oleh Roma, dan Efesus adalah jemaat yang membawa Injil ke seluruh dunia.

> “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.

> “Di Antiokhialah murid-murid itu mula-mula disebut Kristian. Nama itu diberikan kepada mereka kerana Kristus merupakan tema utama dalam pemberitaan, pengajaran, dan percakapan mereka. Tanpa henti mereka menceritakan kembali peristiwa-peristiwa yang telah berlaku pada masa pelayanan-Nya di bumi, ketika murid-murid-Nya diberkati dengan kehadiran-Nya secara peribadi. Dengan tidak mengenal lelah mereka menumpukan perhatian pada ajaran-ajaran-Nya dan mukjizat-mukjizat penyembuhan-Nya. Dengan bibir yang gemetar dan mata yang berlinang air mata mereka berbicara tentang penderitaan-Nya di taman, pengkhianatan terhadap-Nya, pengadilan-Nya, dan penyaliban-Nya, kesabaran dan kerendahan hati yang dengannya Ia telah menanggung penghinaan dan siksaan yang dikenakan ke atas-Nya oleh musuh-musuh-Nya, serta belas kasihan yang ilahi yang dengannya Ia telah berdoa bagi mereka yang menganiaya-Nya. Kebangkitan dan kenaikan-Nya, serta pekerjaan-Nya di syurga sebagai Pengantara bagi manusia yang telah jatuh, merupakan topik-topik yang dengan sukacita mereka perkatakan. Maka benarlah bangsa-bangsa kafir menyebut mereka Kristian, kerana mereka memberitakan Kristus dan menyampaikan doa-doa mereka kepada Allah melalui Dia.

> “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.

> “Ialaon to Ishaksa ka mingthangming Kristian. Ia mingthangming raja ni, aro Khristo baksa bakgipa pilakna on∙gimin. Ia mingthangmingni giminan Jakobra ja∙man indine seaha, ‘Mitchi manderang na∙simangko dake noka, aro na∙simangko bichalni asongrangona salangja-ma? Na∙simangko minggipa ua rasong gnang mingthangmingko uamang ra∙kri-jama?’ Jakob 2:6, 7. Aro Peterrangba indine aganaha, ‘Saoba Kristian ong∙e duk man∙ode, ua kratcha-jok; indiba ia gimin Isolko rasong on∙na nanggen.’ ‘Khristoni minggiminchi na∙simangko kalstapoode, na∙simang katchana man∙gipa ong∙a; maina rasongni aro Isolni Gisik na∙simangni kosako dongchaka.’ 1 Peter 4:16, 14.” Watatgiminrangni Kamrang, 157.

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

Gereja Ephesus melambangkan gereja mula-mula yang hidup “saleh dalam Kristus Yesus,” yang merupakan suatu “sebab” yang sentiasa menghasilkan suatu “akibat.”

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

> ၎င်းသာမက ခရစ်တော် ယေရှု၌ ဘုရားသခင်ကိုကြောက်ရွံ့လေးစားသော အသက်တာဖြင့် အသက်ရှင်လိုသောသူအပေါင်းတို့သည် ညှဉ်းပန်းနှိပ်စက်ခြင်းကို ခံကြရလိမ့်မည်။ ၂ တိမောသေ ၃:၁၂

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.

ការគោរពដល់ព្រះដ៏សុចរិតរបស់ក្រុមជំនុំអេភេសូរ បាននាំឲ្យកើតមានការបៀតបៀនដែលត្រូវបានតំណាងដោយក្រុមជំនុំស្មូរណា។ ក្រុមជំនុំទាំងពីរនេះតំណាងឲ្យទំនាក់ទំនងរវាងហេតុ និងផល ហើយផលនោះទាមទារឲ្យមានហេតុមួយមុនវា។ ការបៀតបៀនក្នុងវិបត្តិនៃច្បាប់ថ្ងៃអាទិត្យ ត្រូវបានបង្កឡើងដោយការសម្ដែងនៃអ្វីដែលប្អូនស្រី វ៉ាយត៍ ហៅថា «ការគោរពដល់ព្រះដ៏សុចរិតដើមដំបូង»។ ជាការគោរពដល់ព្រះដ៏សុចរិតមួយ ដែលបានត្រូវបង្ហាញជាឧទាហរណ៍នៅក្នុងប្រវត្តិសាស្ត្រអតីតកាល ឬប្រវត្តិសាស្ត្រដើមដំបូង។

> “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.

> “तथापि विश्वास और भक्ति के इस व्यापक पतन के बीच, इन कलीसियाओं में मसीह के सच्चे अनुयायी विद्यमान हैं। पृथ्वी पर परमेश्वर के न्यायों की अंतिम भेंट से पूर्व, प्रभु के लोगों के बीच आदिकालीन भक्तिभाव का ऐसा पुनर्जागरण होगा जैसा प्रेरितिक युग के बाद से कभी देखा नहीं गया। परमेश्वर का आत्मा और सामर्थ्य उसकी सन्तानों पर उंडेला जाएगा। उस समय बहुत-से लोग अपने आपको उन कलीसियाओं से अलग कर लेंगे जिनमें इस संसार के प्रति प्रेम ने परमेश्वर और उसके वचन के प्रति प्रेम का स्थान ले लिया है। बहुत-से लोग, सेवकों और सामान्य जनों दोनों में से, उन महान सत्यों को हर्षपूर्वक ग्रहण करेंगे जिन्हें परमेश्वर ने इस समय इसलिए घोषित कराया है कि प्रभु के दूसरे आगमन के लिए एक प्रजा तैयार की जाए। आत्माओं का शत्रु इस कार्य में बाधा डालना चाहता है; और ऐसे आंदोलन का समय आने से पहले, वह एक जाली प्रतिरूप उपस्थित करके उसे रोकने का प्रयत्न करेगा। जिन कलीसियाओं को वह अपनी छलपूर्ण शक्ति के अधीन ले आएगा, उनमें वह ऐसा प्रकट करेगा मानो परमेश्वर का विशेष आशीर्वाद उंडेला गया हो; वहाँ वह प्रकट होगा जिसे महान धार्मिक जागृति समझा जाएगा। असंख्य लोग इस बात पर आनन्दित होंगे कि परमेश्वर उनके लिए अद्भुत रीति से कार्य कर रहा है, जबकि वह कार्य किसी दूसरे आत्मा का होगा। धार्मिक वेष के अधीन, शैतान मसीही जगत पर अपने प्रभाव का विस्तार करने का प्रयत्न करेगा।” 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.”

Sora mîdek şeva “rojên dawî” vejîna “xwedawendîya destpêkê” ye ku di wê derbasdarê de hatiye nasandin. Ew vejîn di nav hereketekê de pêk tê, ne di nav dêrê de. Dîroka ku Xwişka White ji bo danasîna wê vejînê bi kar tîne, dîroka “demên şandiyan” e, ku bi dêrê Efesosê tê temsîl kirin. Ew vejîn dê “persekûsyon” çêbike.

> “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.

> “ဘုရားသခင်၏အမှန်တရားကို ကာကွယ်ရပ်တည်ခြင်းကြောင့် လူအများအပြားသည် အကျဉ်းချခံရကြလိမ့်မည်၊ လူအများအပြားသည် မြို့များနှင့် ရွာများမှ မိမိတို့၏အသက်ကို ကယ်တင်ရန် ထွက်ပြေးကြလိမ့်မည်၊ ထို့ပြင် လူအများအပြားသည် ခရစ်တော်၏အတွက် သက်သေခံအဖြစ် သေကြလိမ့်မည်။” 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.

“जीसस ग्रायस्टनी ढिसेपृथे जीउँदा जिउनाय” होनाय गाहायनि पासेजआव एफिसास मण्डलीनि जागायनायनि गोजौफोरखौ दिन्थिफिनो, बायदि बेखौ दुनियानि जोबोदाव लाओदिकेयानि एडभेन्टिज्मनि हिस्त्रिखौ टाइपिफाइ खालामो।

> “‘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.

> “‘Penghakiman dialihkan ke belakang, dan keadilan berdiri jauh; kerana kebenaran telah rebah di jalan, dan kesaksamaan tidak dapat masuk. Ya, kebenaran lenyap; dan dia yang menjauhkan dirinya daripada kejahatan menjadikan dirinya mangsa.’ Yesaya 59:14, 15. Hal ini telah digenapi dalam kehidupan Kristus di bumi. Dia setia kepada perintah-perintah Allah, dengan mengetepikan tradisi-tradisi dan tuntutan-tuntutan manusia yang telah ditinggikan untuk menggantikannya. Oleh sebab itu Dia dibenci dan dianiaya. Sejarah ini berulang.” Christ’s Object Lessons, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Pengalaman yang dilambangkan oleh Efesus berlangsung serentak dengan pengalaman Laodikia. Orang-orang Yahudi yang suka berbantah-bantahan itu ialah kaum Laodikia dari Israel purba, dan Kristus serta murid-murid-Nya ialah orang-orang Efesus dari Israel modern. Yohanes Pembaptis memperkenalkan jemaat Efesus, dan ia melambangkan jemaat pada “hari-hari terakhir” yang ditentang oleh kaum Laodikia, yang menyebut diri mereka orang Yahudi, padahal bukan.

> “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.

> “Pelayanan Yohanes Pembaptis, dan pelayanan mereka yang pada hari-hari terakhir maju dalam roh dan kuasa Elia untuk membangunkan umat daripada kelalaian mereka, dalam banyak hal adalah sama. Pelayanannya ialah suatu lambang bagi pekerjaan yang mesti dilakukan pada zaman ini. Kristus akan datang kali yang kedua untuk menghakimi dunia dengan keadilan. Para utusan Allah yang membawa perkhabaran amaran terakhir yang akan diberikan kepada dunia, hendaklah menyediakan jalan bagi kedatangan Kristus yang kedua, sebagaimana Yohanes menyediakan jalan bagi kedatangan-Nya yang pertama. Dalam pekerjaan persediaan ini, ‘setiap lembah akan ditinggikan, dan setiap gunung akan direndahkan; dan yang bengkok akan diluruskan, dan tempat-tempat yang kasar akan diratakan,’ kerana sejarah akan berulang, dan sekali lagi ‘kemuliaan Tuhan akan dinyatakan, dan semua manusia akan melihatnya bersama-sama; kerana mulut Tuhan telah berfirman demikian.’” Southern Watchman, 21 Mac 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 iyikhethu “imbangela” kuthi iSmyrna ibe “umphumela.” IPergamos neThyatira nazo zimele ubudlelwane bembangela nomphumela. IPergamos iyibandla lokuvumelana okonakalisayo elonakalisa ubuKristu ngokuluhlanganisa nobuqaba. Ibandla lobuKristu lawa lapho lamukela umqondo wokuthi kwakungenzeka ukuba ukukhonza izithombe kobuqaba kuhlale ngaphakathi kwemingcele yalo. Umbusi uConstantine uyisibonakaliso salowo mlando wokuvumelana, futhi indima yakhe yesiprofetho kwakuwukubangela ukuhlubuka kobuKristu beqiniso ngaphambi kokwambulwa kobupapa.

> 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.

> Ndo munhu a nga mi xisi hi ndlela yihi na yihi; hikuva siku rero a ri nge ti, handle ka loko ku ta ku tlula ka vo tala ku rhanga, kutani a paluxiwa munhu wa xidyoho, n’wana wa ku lova; la kanetanaka ni ku tikurisa ehenhla ka hinkwaswo leswi vuriwaka Xikwembu, kumbe leswi gandzeriwaka; lerova yena, onge hi Xikwembu, u tshama etempeleni ra Xikwembu, a tikombisa leswaku hi yena Xikwembu. Xana a mi tsundzuki leswaku, loko ndza ha ri na n’wina, ndzi mi byela swilo leswi xana? Kutani sweswi ma tiva leswi n’wi sivelaka leswaku a paluxiwa hi nkarhi wa yena. Hikuva xihundla xa ku homboloka se xa tirha; ntsena loyi sweswi a sivelaka u ta ya emahlweni a sivelaka, ku fikela loko a susiwa endleleni. Kutani hi kona loyi wo homboloka a nga ta paluxiwa, loyi Hosi yi nga ta n’wi lovisa hi moya wa nomu wa yona, yi tlhela yi n’wi herisa hi ku vangama ka ku ta ka yona. 2 Vathesalonika 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.

Gereja Pergamos ialah “sebab” dan Tiatira ialah “akibat.” Nabi Daniel sering mengemukakan sejarah paganisme yang memberi laluan kepada kepausan, dan kemurtadan yang mendahului penubuhan kepausan yang dikenal pasti oleh Paulus itu dibicarakan dalam Daniel sebelas.

> 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.

> Hena Chittim gi marakrang ukooni una baksa re·bagen, uni ka·sae on·ahaigen, aro pil·e ra·bagen, aro rongtalgipa niam baksa ka·on·be·gen: ua indake dakgen; ua pil·e re·bagen, aro rongtalgipa niamko watatgiparang baksa gisik nangrime dakgrikgen. Aro bilakgipa dakgrikanirang uni paksa chadenggen, aro uamang bilakgipa rongtalbea nokko ong·atna man·gijagipa ong·ataigen, aro salanti on·gipa boli-ko ra·galgen, aro uamang gimaatgipa mitchibegipa chin-ko dona. 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.

Gereja kompromi yang murtad sebelum kuasa kepausan dinyatakan dalam sejarah dilukiskan oleh Daniel sebagai “mereka yang” meninggalkan “perjanjian kudus.” Setelah mereka meninggalkan perjanjian itu, kemudian kepausan, yang dilukiskan oleh Daniel sebagai “kekejian yang membinasakan,” ditempatkan di atas takhta bumi. Sister White mengidentifikasi enam ayat terakhir dari Daniel sebelas ketika ia menyatakan bahwa “nubuatan dalam pasal sebelas kitab Daniel hampir mencapai penggenapan sepenuhnya.” Enam ayat terakhir itu adalah penggenapan akhir dari Daniel sebelas, dan ia mengajarkan bahwa sejarah yang dilukiskan oleh ayat-ayat terakhir itu ditipologikan oleh Daniel 11:30–36, yang mengidentifikasi “sebab dan akibat” historis yang dilambangkan oleh Pergamus dan Tiatira.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Kita tiada masa untuk dibazirkan. Masa kesusahan ada di hadapan kita. Dunia sedang digoncangkan oleh semangat peperangan. Tidak lama lagi, peristiwa-peristiwa kesusahan yang disebut dalam nubuatan akan berlaku. Nubuatan dalam Daniel pasal sebelas hampir mencapai penggenapan sepenuhnya. Sebahagian besar daripada sejarah yang telah berlaku sebagai penggenapan nubuatan ini akan berulang kembali.

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

> “Dalam ayat yang ketiga puluh disebutkan suatu kuasa yang ‘verses 30 through thirty-six quoted.’”

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

> “Liketsahalo tse tshwanang le tse hlalositsweng mantsweng ana di tla etsahala.” Manuscript Releases, nomorong ya 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.

Perhubungan sebab dan akibat antara Pergamos dan Tiatira, demikian juga perhubungan sebab dan akibat antara Efesus dan Smirna, diulangi pada “hari-hari terakhir.” Kaum Protestan di Amerika Syarikat akan berkompromi dengan penyembahan berhala, sebagaimana dilambangkan oleh Pergamos (tanda utama penyembahan berhala ialah penyembahan matahari), dan apabila mereka murtad, maka jalan disediakan bagi manusia durhaka itu untuk sekali lagi dinyatakan secara nubuatan. Sementara kemurtadan itu dan penempatan kepausan di atas takhta diulangi, pada masa yang sama Allah akan membangkitkan sebuah gereja yang dilambangkan oleh Efesus untuk membawa pekabaran Daniel dan Wahyu kepada dunia, dan penganiayaan yang dilambangkan oleh Smirna akan diulangi.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Ndzi ta vulavula hi mavandla manharhu yo hetelela endzhaku ka loko hi kambisisa ntiyiso wa leswaku swisibelo swa mune swo sungula swa Nhlavutelo i ntila wa ntiyiso wa le handle lowu fambisanaka na ntila wa ntiyiso wa le ndzeni lowu yimeleriwaka hi mavandla ya mune yo sungula. Tanihi leswi se swi boxiweke, Uriah Smith u swi veka hi ndlela leyi:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Харин долоон чуулган нь чуулганы дотоод түүхийг үзүүлдэг бол, долоон лац нь түүний гадаад түүхийн агуу үйл явдлуудыг илэрхийлэн харуулдаг.” 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.

Tisiengna seina je on∙chenggipa saksa “jai-jagokani aro ja∙rikjagokani” nangrimanirangko mesokaha, jekai “bon∙kamgipa salrango” ta∙rake dakchakgipa ong∙a. Adventism-ni dilgiparangni skianirangni kosako pangchake, indiba uni kosako bate, Isolni Kattani bilsirangni nokso pangchake, mondolini ua a∙bachenggipa bri janggi tangkani itihasrangna, skanggipa bri seal-rangchi mesokgipa a∙gilsakni a∙palgipa itihasba seng∙sogipa ong∙na nanggen. Skanggipa aro gnigipa seal-rang Ephesus aro Smyrna-ni apsan cholonrangko ku∙rachaka, indiba Kristian cholonko a∙gilsak gimikna ra∙angani kamko mesokna gisimgipa rongtalgipa horse-ko jakkala. Ian mondolini a∙palgipa kamko mesoka, aro gnigipa seal, gitchamgipa horse-chiko jakkale, Smyrna-ni an∙tang baksa jokgipa an∙senggipa an∙chi-gisikni dakgrikako mesoka.

> 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.

> ငါသည် သိုးသငယ်တော်သည် တံဆိပ်တို့အနက် တစ်ခုကို ဖွင့်တော်မူသောအခါ မြင်ရ၍၊ မိုးချုန်းသံကဲ့သို့သော အသံဖြင့် အသက်ရှိသတ္တဝါ လေးပါးအနက် တစ်ပါးက “လာ၍ ကြည့်လော့” ဟု ဆိုသံကို ကြားရ၏။ ထို့နောက် ငါကြည့်ရာ၊ ကြည့်လော့၊ မြင်းဖြူတစ်ကောင်ရှိ၏။ ၎င်းအပေါ်၌ စီးနင်းနေသူ၌ လေးတစ်လက်ရှိ၏။ သရဖူတစ်လုံးကိုလည်း သူ့အား ပေးအပ်ခဲ့ကြ၏။ သူသည် အောင်မြင်လျက် ထွက်သွား၍ အောင်မြင်ရန်လည်း ထွက်သွား၏။ ထို့နောက် ဒုတိယတံဆိပ်ကို ဖွင့်တော်မူသောအခါ ဒုတိယအသက်ရှိသတ္တဝါက “လာ၍ ကြည့်လော့” ဟု ဆိုသံကို ငါကြားရ၏။ ထိုအခါ အနီရောင် မြင်းတစ်ကောင်သည် ထွက်လာ၏။ ၎င်းအပေါ်၌ စီးနင်းနေသူအား မြေကြီးပေါ်မှ ငြိမ်သက်ခြင်းကို ယူသွားစေခြင်းငှာ၊ လူတို့သည် အချင်းချင်း သတ်ဖြတ်ကြစေခြင်းငှာ အာဏာပေးအပ်ခဲ့ကြ၏။ ထို့ပြင် ဓားကြီးတစ်လက်ကိုလည်း သူ့အား ပေးအပ်ခဲ့ကြ၏။ ဗျာဒိတ်ကျမ်း ၆:၁–၄။

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.”

Sakaria mengandungi beberapa petikan yang secara langsung mengenal pasti keempat-empat kuda yang dilambangkan dalam empat meterai pertama kitab Wahyu. Dalam salah satu petikan itu, dalam fasal sepuluh, Sakaria menyatakan bahawa apabila hujan akhir dicurahkan, “kawanan Yehuda” yang merupakan “rumah”-Nya, iaitu milik Allah, akan dijadikan “kuda-Nya yang indah dalam peperangan.”

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> ताङा थोकथी नोंबो समयाव गोजौखौ सोंदों; आरो बिनिफ्राय थाङा गाबग्रा मेघफोरखौ दानायनांगौ, आरो बारि-बारि नोंखौ दानायनांगौ, हान्थियारि मावजोंनि गाहायाव मोनसे गासैनि गेजेराव। मानो होनो मूर्तिफोरा फोसाव बुंदों, आरो बिखांदियारिफोरा मिषा नायजादों, आरो मिषा सुफुंफोरखौ बुंदों; बिसोरो फोसाव संफोरग्रा दिहुनांदों: बेनिखायनो बिसोरो मेषफोरनि बाख्रानाय बायदिं लांदों, बिसोरो जेंनाय जाबाय, मानो होनो गुथियैगिरि गैया आसिल। आंनि रोष गुथियैगिरिफोरनि बिरुद्दे जोङो जाबाय, आरो आं छागलफोरखौ दण्ड दिहुनाय; मानो होनो सेनाफोरनि प्रभु थाङा निजर बाख्रा, यहूदानि घरखौ दर्सन दिहुनाय, आरो बिसोरखौ राननि मजां घोड़ानि बादि मावबाय। जकरिया 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 berulang kali mengenal pasti bahawa pencurahan Roh Kudus pada hari Pentakosta melambangkan hujan akhir yang sedang dicurahkan sekarang. Pekerjaan yang dilakukan bagi dunia pada hari Pentakosta dilambangkan oleh jemaat Efesus, dan Efesus menimbulkan penganiayaan yang dilambangkan oleh Smirna, yang digambarkan Yohanes sebagai “kuda merah” pada meterai yang kedua. Dua meterai yang pertama berjalan selari dengan dua jemaat yang pertama dan kedua-duanya menggambarkan “hari-hari terakhir,” ketika hujan akhir sedang dicurahkan.

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

Roho ya Unabii pia huchagua mwisho wa muhuri wa tatu na mwanzo wa muhuri wa nne, hivyo akiunganisha pamoja (sababu na athari), na kwa kufanya hivyo anaweka historia hiyo inayowakilishwa kuwa ipo katika siku zake na katika “siku za mwisho.”

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> “Umoya ofanayo ubonakala namuhla njengoba umelwe eSambulweni 6:6–8. Umlando uzophindwa. Lokho okuke kwaba khona kuyophinde kube khona.” 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.

Dalam sejarah peribadi Sister White, (yang ditulis pada tahun 1898) roh kompromi yang menyediakan jalan bagi kepausan untuk sekali lagi ditakhtakan sudah pun hidup dan giat, kerana kemurtadan Protestanisme yang bermula dengan penolakan pekhabaran malaikat pertama pada musim bunga tahun 1844 telah pun mula (pada tahun 1863) mencerobohi tanduk Adventisme Protestan.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Kompromi Pergamos dilambangkan sebagai sepasang neraca dalam meterai ketiga. Dua neraca timbangan melambangkan pengukuran yang tidak jujur. Meterai ketiga membawa kepada meterai keempat, yang dilambangkan oleh “kuda pucat” milik “maut,” yang dengan demikian melambangkan pembunuhan berjuta-juta orang oleh kepausan pada Zaman Kegelapan. “Neraka” ialah apa yang mengikuti kuda pucat kepausan itu. Sejarah meterai ketiga dan keempat adalah selari dengan sejarah jemaat Pergamos dan Tiatira. Kompromi Konstantinus merupakan suatu pekerjaan yang progresif; oleh itu, roh kompromi sudah pun aktif dalam sejarah peribadi Sister White, sama seperti pada zaman Paulus ketika dia berkata bahawa “rahsia kedurhakaan sudah mulai bekerja.” Kemurtadan yang mendahului penobatan kepausan sentiasa merupakan suatu sejarah yang progresif, dan “sejarah itu akan berulang. Apa yang telah terjadi akan terjadi lagi.”

> 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.

> Ndzi twa rito exikarhi ka swivandzana leswi mune ri ku: Xipimo xin'we xa koroni hi denariyo yin'we, ni swipimo swinharhu swa barley hi denariyo yin'we; kutani u tivonele leswaku u nga onhi mafurha ni vhinyo. Kutani loko a pfurile xifungo xa vumune, ndzi twa rito ra xivandzana xa vumune ri ku: Tana u ta vona. Kutani ndzi languta, naswona waswivo, hanci ya rihlaza-ro basa; naswona vito ra loyi a a yi gadile a ku ri Rifu, kutani Hayidesi a ri n'wi landzela. Kutani va nyikiwe matimba ehenhla ka xiphemu xa vumune xa misava, ku dlaya hi banga, ni hi ndlala, ni hi rifu, ni hi swivandzana swa misava. Nhlavutelo 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 ਨੇ ਸੱਤ ਕਲੀਸਿਆਵਾਂ ਅਤੇ ਸੱਤ ਮੋਹਰਾਂ ਵਿੱਚ ਇੱਕ ਹੋਰ ਭਵਿੱਖਬਾਣੀਕ ਅਸੰਗਤੀ ਦੀ ਪਹਿਚਾਣ ਕੀਤੀ। ਉਹ ਪਹਿਲੀਆਂ ਚਾਰ ਕਲੀਸਿਆਵਾਂ ਅਤੇ ਆਖਰੀ ਤਿੰਨ ਕਲੀਸਿਆਵਾਂ ਵਿਚਕਾਰ ਇੱਕ ਉਦੇਸ਼ਪੂਰਣ ਭੇਦ ਦੀ ਪਛਾਣ ਕਰਦਾ ਹੈ, ਅਤੇ ਫਿਰ ਦੁਬਾਰਾ, ਇਹੋ ਜਿਹਾ ਹੀ ਪ੍ਰਤੀਭਾਸ ਪਹਿਲੀਆਂ ਚਾਰ ਮੋਹਰਾਂ ਅਤੇ ਆਖਰੀ ਤਿੰਨ ਮੋਹਰਾਂ ਵਿੱਚ ਵੀ ਦਰਸਾਉਂਦਾ ਹੈ।

> “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.

> “មកដល់ពេលនេះ យើងបានតាមដានក្រុមជំនុំ ត្រា និងសត្វ ឬសត្វមានជីវិត ទៅដល់កម្រិតដែលវាអាចប្រៀបធៀបគ្នាបានថា គ្របដណ្ដប់លើរយៈពេលដូចគ្នា។ ត្រាមានចំនួនប្រាំពីរ ឯសត្វមានតែបួនប៉ុណ្ណោះ។ ហើយនៅទីនេះ ក៏គួរឱ្យកត់សម្គាល់ផងដែរ ថា នៅពេលបើកត្រាទីមួយ ទីពីរ ទីបី និងទីបួន សត្វទីមួយ ទីពីរ ទីបី និងទីបួន ត្រូវបានឮនិយាយថា ‘មក ហើយមើល;’ ប៉ុន្តែនៅពេលត្រាទីប្រាំ ទីប្រាំមួយ និងទីប្រាំពីរ ត្រូវបានបើក គ្មានសំឡេងបែបនោះត្រូវបានឮឡើយ។ ក៏ដូចគ្នានេះដែរ ក្រុមជំនុំបីចុងក្រោយ និងត្រាបីចុងក្រោយ មិនប្រៀបធៀបគ្នា ដូចជាគ្របដណ្ដប់លើរយៈពេលដូចគ្នា ដូចដែលក្រុមជំនុំបួនដំបូង និងត្រាបួនដំបូងប្រៀបធៀបគ្នានោះទេ។ ប៉ុន្តែ ដូចដែលយើងបានបង្ហាញរួចមកហើយ ក្រុមជំនុំ ត្រា និងសត្វ ទាំងនេះ ពិតជាស្របគ្នា ក្នុងការគ្របដណ្ដប់លើរយៈពេលដូចគ្នា អស់រយៈពេលជិត 1800 ឆ្នាំ រហូតដល់យើងមកដល់ពេលបច្ចុប្បន្ន ដែលលើសពីកន្លះសតវត្សបន្តិច។” 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 tidak menyertakan fakta bahawa pola yang sama juga wujud dalam sangkakala, namun memang demikian adanya. Empat sangkakala yang pertama ialah sangkakala, tetapi tiga sangkakala yang terakhir ialah tiga malapetaka. Empat sangkakala yang pertama melambangkan penghakiman Allah ke atas Roma kafir kerana undang-undang hari Ahad Constantine pada tahun 321, dan tiga malapetaka sangkakala itu melambangkan Islam. Dua malapetaka sangkakala yang pertama ialah penghakiman terhadap Roma kepausan kerana undang-undang hari Ahad yang dikuatkuasakannya pada tahun 538, dan malapetaka sangkakala yang ketiga adalah bagi krisis undang-undang hari Ahad yang akan datang dalam masa yang sangat dekat.

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.

Yosefe Bates o dirisa tlhaloganyo ya bapulamadibogo ya dikereke tse tharo tsa bofelo e le sesupo se le sengwe go tlhalosa dikereke tse tharo tsa motlha oo wa Bamillerite. Kgatelelo yotlhe mo temaneng e ne ya bewa ke Bates.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> “‘Ka land khem saithuh U Trai; AR TI bynta hangta yn ot noh bad iap; hynrei ka BYNTA kaba LAI yn ieh ha ka. U Blei u ong ba un wallam ïa kata ka BYNTA kaba LAI lyngba ka ding, bad un pynkhuid ïa ki. Kin kyrpad ha u, bad un sngap ïa ki. Un ong, ‘KANE KA LONG KI JAITBYNRIEW JONG NGA;’ bad kin ong, U TRAI U LONG U BLEI JONG NGA.’ Ka bynta kaba nyngkong, SARDIS, ka balang kyrteng lane Babylon. Ka bynta kaba ar, Laodicea, u Adventist uba kyrteng. Ka bynta kaba lai, Philadelphia, kawei-sat ka balang ba shisha jong U Blei ha ka pyrthei, namar dei ban pynkylla ïa ki sha ka nongbah jong U Blei. Revelation 3:12; Hebrews 12:22–24. Ha ka kyrteng U Jisu, nga kyntu biang ïa phi ban phet noh na ki Laodiceans, kumba na Sodom bad Gomorrah. Ki jinghikai jong ki ki long kiba lamler bad pynshoi; bad ki ialam sha ka jingïapynjot kaba pura. Ka jingïap! KA ÏAP!!* ka jingïap bymjukut!!! ka don ha ka lynti jong ki. Kynmaw ïa ka tnga U 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.

Sa hisaysayan ng mga Millerite, ang Sardis ang iglesiang may pangalang nag-aangking buhay, ngunit ito ay patay.

> 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.

> “Dan kepada malaikat jemaat di Sardis tulislah; Inilah firman Dia, yang memiliki ketujuh Roh Allah dan ketujuh bintang itu; Aku tahu segala pekerjaanmu: engkau mempunyai nama, bahwa engkau hidup, padahal engkau mati.” Wahyu 3:1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Vanhu vaMwari nguva dzose vane zita. Zita munguva yenhoroondo yeEfeso kusvikira kuPergamo raiva rokuti Makristu. Zita munguva yokutonga kwoupapa raiva kereke iri murenje. Zita kubva pakuiswa kwenyeredzi yamangwanani, John Wycliffe, raiva rokuti VaPurotesitendi. Panguva yokuguma muna 1798, VaPurotesitendi vakanga vatotanga kudzokera kuchirairo cheRoma. Zvakanga zvangosara ipapo chete kuva nomuedzo waizoratidza chokwadi chokuti, pasinei nezita ravaizviti vanaro, vakanga vasisiri kereke yakasanangurwa. Muchirimo cha1844, vakasvika pamuedzo waizoratidza kuti vakanga vasisiri kereke yakatakura zita resungano yaKristu. Nhoroondo yaEria inopa chapupu chechipiri chakanyatsotsanangurika chechokwadi ichi. Pavakaratidza chimiro chavo chechokwadi, zvakava zvakaoma kuMillerite pakutanga kuona kuti VaPurotesitendi vakanga varatidza kuti vanga vava vanasikana veBhabhironi. Asi maMillerite pakupedzisira akaita chinhu ichocho chaicho, akatanga kudana mweya kuti ibude mumakereke iwayo akawa mukuzadzika kweshoko romutumwa wechipiri. Ipapo pakava nehurongwa hwokuedzwa hwaizokonzera kuti maMillerite aratidze chimiro chavo pachavo. Vaiva vaFiradherfia here kana vaRaodhikia?

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.

Orang Filadelfia mengikut Kristus masuk ke Tempat Yang Mahakudus, dan para Millerit yang enggan berbuat demikian memperlihatkan watak orang Laodikia. Oleh itu, kita mendapati logik bagi pengenalpastian Bates tentang ketiga-tiga jemaat itu sebagai sezaman dalam sejarah yang sama. Sejarah itu telah digenapi dalam struktur nubuat perumpamaan tentang sepuluh anak dara, yang menurut ilham telah dan akan digenapi sampai kepada huruf yang paling tepat.

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

> “Sesotho sa baroetsana ba leshome sa Mattheu 25 le sona se bontša phihlelo ea batho ba Maadventist.” 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.

> “Saya sering dirujuk kepada perumpamaan tentang sepuluh dara, lima di antaranya bijaksana, dan lima bodoh. Perumpamaan ini telah digenapi dan akan digenapi hingga kepada huruf yang paling tepat, kerana ia mempunyai penerapan yang khusus bagi zaman ini, dan, seperti perkhabaran malaikat ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 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.

Amabandla amathathu okugcina amele labo abangaphandle kwenhlangano yamaMillerite njengeSardisi, kanti labo abangaphakathi kwenhlangano bamele noma iFiladelfiya noma iLawodisiya. Lawo mabandla amathathu aboniswa kuSambulo isahluko sesithathu, kanti amane okuqala asesahlukweni sesibili. Ngakho-ke, lapho uDade White ebhekisa emlandweni wesahluko sesithathu seSambulo, usuke ekhomba wona kanye lawo mabandla uJoseph Bates asanda kuwakhomba.

> “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.

> “Oh, betapa gambaran ini! Alangkah banyaknya mereka yang berada dalam keadaan yang mengerikan ini. Saya dengan sungguh-sungguh memohon setiap pelayan Injil untuk mempelajari dengan tekun pasal ketiga kitab Wahyu, karena di dalamnya digambarkan keadaan yang ada pada hari-hari terakhir. Pelajarilah dengan saksama setiap ayat dalam pasal ini, karena melalui perkataan-perkataan ini Yesus sedang berbicara kepadamu.” Manuscript Releases, jilid 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.

Perimpunan tolu garija kontemporer sian sejarah Millerite dipatuduh ulang di ujung Adventisme. Joseph Bates manandai dinamika ni periode Millerite jala mangidentifikasi Sardis songon angka anak ni Babel, na gabe sasaran utama ni pekabaran malaikat na paduahon. Ibana sedang mangulahon panggoraon tu pergumulan antara rombongan na metmet na mangihuthon Kristus tu Bagas na Tumimbo Situtu pada 22 Oktober 1844 dohot nasida na manolak laho haruar sian bagas na badia. Ibana margogo manjou angka Laodikia haruar sian haholomon na nunga nasida tarima, jala sahente dua bagasan habutaan ni Laodikia i timbul alani William Miller nunga mamegang posisi pamimpin di bagasan gerakan Laodikia i. I do pergumulan na sarupa songon na ditandai di bagasan pekabaran tu Filadelfia.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Lihatlah, Aku akan menjadikan mereka dari sinagoga Iblis, yang mengatakan bahwa mereka adalah orang-orang Yahudi, padahal bukan, melainkan berdusta; lihatlah, Aku akan membuat mereka datang dan sujud di depan kakimu, dan mengetahui bahwa Aku telah mengasihimu. Wahyu 3:9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Tlhokego ya bodumedi ka mehla e hlahisa mekgatlho e mebedi ya barapedi, jaaka go ne ga diragala mo Kgatlhegong e Kgolo. Kobo ya Boprotestanta e ne e sa tswa go tsewa mo Saradise, ka ba boela kwa Roma mme semmuso ba nna morwadia Roma. Kobo eo ya bo e tshwarwa ke Boađefente jwa Bamillerite, mme pako e ne e tla tloga morago e tsale mekgatlho e mebedi e ipolelang gore ke letsomane le lennye. Letsomane la boammaaruri le letsomane la maaka. Bates o ne a emela letsomane le lennye le le neng la latela Keresete go tsena mo Felong fa go Boitshepo Tota. Ntwa ya gagwe e ne e le kgatlhanong le Balawodikia ba ba neng ba ipolela gore ke letsomane le lennye. Jalo ka Mofiladelfia, ntwa ya ga Bates e ne e le kgatlhanong le sinagoge ya ga Satane, setlhopha se se neng se ipolela gore ke batho ba Modimo, mme se ne se bua maaka e bile e se Bajuta.

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.

Apabila perumpamaan itu digenapi untuk kali yang terakhir pada penghujung Adventisme, akan ada suatu umat perjanjian pilihan yang telah dilewati pada waktu akhir pada tahun 1989, sama seperti kepemimpinan Yahudi telah dilewati pada saat kelahiran Kristus, yang melambangkan waktu akhir dalam sejarah nubuatan itu. Apabila sejarah Kristus mencapai kemasukan-Nya yang penuh kemenangan ke Yerusalem, sejarah Seruan Tengah Malam pada zaman Millerit telah dilambangkan. Inspirasi berulang kali menyelaraskan penanda jalan salib dengan Kekecewaan Besar tahun 1844. Yudas melambangkan orang-orang Laodikia dalam sejarah Kristus, dan para rasul ialah orang-orang Filadelfia. Selama tiga setengah tahun sesudah salib, orang-orang Filadelfia, yang diwakili oleh Bates, berusaha memanggil orang-orang Laodikia keluar daripada sebuah gereja yang telah jatuh, yang diwakili oleh murid itu, Yudas Iskariot.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

Pada tahun 1989, umat perjanjian pilihan yang dahulu telah menolak terang yang telah dimeteraibukakan lalu dilewati. Ketika kekecewaan pertama pada 18 Juli 2020 tiba, proses pengujian pun dimulai di antara mereka yang sebelumnya tampak berasal dari pergerakan yang sama. Namun satu golongan adalah Laodikia dan golongan yang lain adalah Filadelfia. Sebagaimana Yudas telah bersepakat tiga kali dengan Sanhedrin untuk mengkhianati Kristus sebelum salib, demikian pula kaum Laodikia dalam sejarah setelah 11 September 2001 akan telah gagal memanfaatkan tiga kesempatan untuk bertobat. Pada undang-undang hari Minggu yang segera akan datang, akan dinyatakan dengan kepastian yang sama seperti Yudas yang tergantung pada sebatang pohon, bahwa kaum Laodikia terpisah dari kaum Filadelfia. Pada waktu penuaianlah lalang dipisahkan dari gandum. Kita sedang dengan cepat mendekati penuaian itu.

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.

Kebenaran-kebenaran ini hanya dikenali apabila dan jika kita rela memahami bahawa satu-satunya metodologi alkitabiah yang dapat menyingkapkan dan menegakkan “kebenaran” ialah “historisisme.” Metodologi yang benar bukanlah preterisme, futurisme, dispensasionalisme, woke-isme, kepakaran tatabahasa atau sejarah, atau apa-apa variasi daripada banyak pemalsuan Iblis. Terdapat satu ungkapan yang umum diketahui yang dikaitkan dengan seorang ahli falsafah abad ketujuh belas bernama Jean-Jacques Rousseau, yang telah diungkapkan semula dalam pelbagai cara, namun inti pemikirannya ialah, “Kesesatan mempunyai banyak akar, tetapi kebenaran hanya satu.” “Kebenaran” ialah Alfa dan Omega, yang seperti tunas yang keluar dari tanah yang kering.

> “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.

> “Ka Baebele, ntlo ya letlotlo ya mahumo a tshegofatso ya Gagwe. Kgalalelo ya boammaaruri jwa yone, jo bo kwa godimo jaaka legodimo mme bo dikologa bosakhutleng, ga e lemogege. Mo bontsing jo bogolo jwa batho, Keresete ka Sebele ke ‘jaaka modi o tlhogang mo lefatsheng le le omeletseng,’ mme ga ba bone mo go Ene ‘bontle bope jo’ ba ka ‘mo eletsang ka jone.’ Isaia 53:2. E rile Jesu a le mo gare ga batho, tshenolo ya Modimo mo bothong, bakwadi le Bafarasai ba mo raya ba re, ‘O Mosamarea, e bile o na le modemona.’ Johane 8:48. Le e leng barutwa ba Gagwe ba ne ba foufaditswe thata ke boithati jwa dipelo tsa bone mo ba bileng ba diega go tlhaloganya Ene yo o neng a tlile go ba bonatsha lorato lwa Rara. Ke ka moo Jesu a neng a tsamaya a le nosi mo gare ga batho. O ne a tlhaloganngwa ka botlalo kwa legodimong fela.” 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.

បច្ចុប្បន្ន សេចក្តីពិតដែលយើងកំពុងចែកចាយ ត្រូវតែត្រូវបានទទួលស្គាល់ក្នុងបរិបទថា ការរីកចម្រើននៃសេចក្តីពិត គឺមានលក្ខណៈជាបន្តបន្ទាប់តាមប្រវត្តិសាស្ត្រ ហើយសំខាន់ជាងនេះទៅទៀត ការយល់ដឹងរបស់យើងអំពីសេចក្តីពិត ត្រូវតែដាក់ក្នុងបរិបទនៃអាល់ហ្វា និង អូមេហ្គា គឺជាបរិបទដែលព្រះយេស៊ូវទ្រង់កំណត់ចុងបញ្ចប់នៃវត្ថុមួយឲ្យជាប់ទាក់ទងនឹងការចាប់ផ្ដើមនៃវត្ថុនោះ។

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.

Ecclesia a olna nih cuina a si Thyatira, cule a entawnna a ziah Bible hrilhlawhnaa ram panga-na anga papacy a lal lai hun a entir a ni; chu hun chu thlalêra awm kohhran chu sal tanna a awm lai hun a ni. Kum sang khat leh za ruk sawm paruk chhûngin thlarau lam Israela chu thlarau lam Babylona sal tanna a awm chu, kum sawmhnih chhûngin taksa lam Israela chu taksa lam Babylona sal tanna a awm kha entirnan a lo ni.

> “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.

> “Ngokunje ibandla lakaNkulunkulu likhululekile ukuqhubekisela phambili kuze kufezeke icebo lobuNkulunkulu lokusindisa uhlanga olulahlekileyo. Kwaphela amakhulu amaningi eminyaka abantu bakaNkulunkulu behlushwa ukuvinjelwa kwenkululeko yabo. Ukushunyayelwa kwevangeli ebumsulweni balo kwakunqatshelwe, futhi izinhlawulo eziqatha kakhulu zazehlelwa labo ababenesibindi sokungalaleli imiyalo yabantu. Ngenxa yalokho, isivini esikhulu sokuziphatha seNkosi sasicishe sishiywe singanakiwe ngokuphelele. Abantu babencishwe ukukhanya kwezwi likaNkulunkulu. Ubumnyama bamaphutha nezinkolelo-ze babusongela ukusula ulwazi lwenkolo yeqiniso. Ibandla likaNkulunkulu emhlabeni laliyikho ngempela ekuthunjweni phakathi nalesi sikhathi eside sokushushiswa okungapheli, njengoba nje nabantwana bakwa-Israyeli babethunjwe eBhabhiloni ngesikhathi sokudingiswa.” 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.

E min kum ding tân Babilon ah a tamna kum sawmriatna chu Thyatira kohhran-in a entîr. Thyatira kohhran chu Pergamos-in a entîr chhanin thil a siam chhuak chu a ni. Pergamos chu idol biakna leh Kristian sakhua a kalpui kawp tûr hruaitu, lal Constantine-in a entîr. A idol biakna entîrtu chu ni biakna a ni. Thuthlung Thianghlim-in Israel hnam hmasa-te Thyatira-a kum sawmriat sal tanna chhan a sawi chu, an lalte chuan an vêl-a awm milem be mi hnamte nêna inlaichînna leh intlunna an siam a, chu chu Pathian Thu lakah lang takin helna a ni tih a ni. Pathian chuan Israel hnam chu an vêl-a awm hnam milem be mite nên inpawlh tûr a ni lo tih a vau zêl a. Thupêk Sâwm, Israel hnam hmasa-te’n rinawm taka vawng him tûra an dawn kha, milem biakna chu chiang taka a khap. Lalpa chu Horeb lungpui-ah Mosia hnênah a kal pelh a, a nungchang a puan chhuah hnuah, kan sawi mêk vaulâwkna chu hnih vawi a telh bawk.

> 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.

> Lamun Iya ngandika, “Lah, Ingsun damel prasetya; ana ing ngarepé sakehing umatmu Ingsun bakal nindakaké kaélokan-kaélokan, kang durung tau katindakaké ana ing saindenging bumi, utawa ana ing bangsa endi waé; lan sakehing umat ing antarané kang ana padamu bakal weruh pakaryané Pangéran; awit prakara kang bakal Ingsun tindakaké marang kowé iku prakara kang nggegirisi. Tetepana apa kang Ingsun dhawuhaké marang kowé ing dina iki: lah, Ingsun ngusir saka ngarepmu wong Amori, wong Kanaan, wong Het, wong Feris, wong Hewi, lan wong Yébus. Padha ngati-ati marang awakmu dhéwé, supaya aja gawé prasetya karo para pedununging nagara kang bakal kokparani, supaya iku aja dadi jiret ana ing tengahmu. Nanging mesbèh-mesbèh mau padha rubuhna, reca-recané padha remukna, lan wit-witan keramaté padha tegesi; awit kowé aja nyembah marang allah liyané; marga Pangéran, kang asmané Cemburu, iku Allah kang cemburu. Supaya aja kowé gawé prasetya karo para pedununging nagara iku, temah padha laku jina karo allah-allahé lan nyaosaké kurban marang allah-allahé, banjur ana wong kang ngundang kowé, lan kowé mangan saka kurbané; lan kowé njupuk putri-putriné dadi bojoné para putramu, sarta putri-putriné padha laku jina karo allah-allahé lan ndadèkaké para putramu padha laku jina karo allah-allahé.” Pangentasan 34:10–16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

ឯងតែ​នៅ​ក្នុង​អត្ថបទ​នេះ​មួយ ទ្រង់បាន​ព្រមាន​អ៊ីស្រាអែល​បុរាណ​ដល់​ពីរ​ដង ហើយ​នៅ​មាន​សក្ខីកម្ម​ព្រះគម្ពីរ​ជា​ច្រើន​ទៀត​អំពី​បញ្ញត្តិ​ដែល​ប្រទាន​ដល់​អ៊ីស្រាអែល​បុរាណ​ថា ពួកគេ​មិន​ត្រូវ​ធ្វើ​សន្ធិសញ្ញា​ជាមួយ​នឹង​បណ្ដា​ជាតិសាសន៍​គោរព​បូជា​រូប​ព្រះ​ជុំវិញ​ខ្លួន​ឡើយ។ ការសម្រុះសម្រួល​ទាំង​នោះ​បាន​ចាប់ផ្តើម​ដោយ​ការ​បដិសេធ​ព្រះ និង​របប​ទេវាធិបតេយ្យ​របស់​ទ្រង់​ពី​សំណាក់​អ៊ីស្រាអែល​បុរាណ។ កាល​ពួកគេ​ប្រាថ្នា​ចង់​បាន​ស្តេច ព្រះបាន​អនុញ្ញាត​ឲ្យ​ពួកគេ​មាន​ស្តេច​មួយ ហើយ​ចាប់តាំង​ពី​ពេល​នោះ​មក ស្តេច​ភាគច្រើន​ទាំងអស់ ហើយ​ជាក់ជា​មិន​ខាន គឺ​គ្រប់​ស្តេច​នៃ​កុលសម្ព័ន្ធ​ដប់​ខាង​ជើង បាន​មើលរំលង​បញ្ញត្តិ​នោះ​តែ​ម្តង។ គោលការណ៍​ដែល​តម្រូវ​ឲ្យ​អ៊ីស្រាអែល​ដាច់ដោយឡែក និង​ជា​ប្រជាជន​ពិសេស​ពី​បណ្ដា​ជាតិសាសន៍​គោរព​បូជា​រូប​ព្រះ​ជុំវិញ​ខ្លួន ត្រូវ​បាន​បដិសេធ ហើយ​ត្រូវ​បាន​បង្ហាញ​ឲ្យ​ឃើញ​តាមរយៈ​ការ​សម្រុះសម្រួល​ដែល​ក្រោយ​មក Constantine បាន​ក្លាយ​ជា​និមិត្តរូប​របស់​វា។ Pergamos និង Constantine តំណាង​ឲ្យ​ការ​បះបោរ​របស់​ស្តេច​ទាំងឡាយ​របស់​អ៊ីស្រាអែល ដែល​បាន​នាំ​ការ​គោរព​បូជា​រូប​ព្រះ​ចូល​មក​ក្នុង​ព្រះវិហារ​របស់​ព្រះ។ ការ​ធ្លាក់​ចេញ​ពី​សេចក្តី​ជំនឿ ដែល​បាន​ចាប់ផ្តើម​ជាមួយ​នឹង​ស្តេច Saul គឺ​ជា​គំរូ​នៃ​ការ​ធ្លាក់​ចេញ​ពី​សេចក្តី​ជំនឿ​របស់​ក្រុមជំនុំ​គ្រីស្ទាន ដែល​នាំ​ទៅ​កាន់​ការ​ជាប់​ជា​ឈ្លើយ​នៅ​បាប៊ីឡូន​ខាង​វិញ្ញាណ។ ប្រវត្តិសាស្ត្រ​បរិសុទ្ធ​ដែល​ចាប់ផ្តើម​ពី​ស្តេច Saul តទៅ រហូត​ដល់​ការ​ជាប់​ជា​ឈ្លើយ​នៅ​បាប៊ីឡូន ត្រូវ​បាន​តំណាង​ដោយ​ក្រុមជំនុំ​នៃ Pergamos។ ការ​ជាប់​ជា​ឈ្លើយ​រយៈពេល​ចិតសិប​ឆ្នាំ​ដែល​បាន​កើតឡើង​បន្ទាប់​មក គឺ​ជា​ក្រុមជំនុំ​នៃ 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.

Efesus, mewakili gereja yang maju untuk menaklukkan Tanah Perjanjian. Efesus melambangkan zaman Musa dan pembebasan Israel daripada perhambaan Mesir.

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “बाइबलले यस अन्तिम पुस्ताका लागि आफ्ना खजानाहरू सङ्कलन गरी एकसाथ बाँधेर राखेको छ। पुरानो नियमको इतिहासका सबै महान् घटनाहरू र गम्भीर व्यवहारहरू यस अन्तिम दिनहरूमा मण्डलीभित्र दोहोरिएका छन्, र दोहोरिइरहेका छन्।” Selected Messages, book 3, 338, 339.

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

इतिहास जे मिसरसे छुटकारा पाएल जाएद्वारा प्रतिनिधित्व कएल गेल अछि, ओ अंतिम दिनसभमे फेर दोहराओल जाइत अछि। एहि कारणेँ ओ मिलराइट इतिहासमे सेहो फेर दोहराओल गेल। एही लेल सिस्टर व्हाइट बार-बार ओहि इतिहासक उल्लेख करैत छथि ताकि मिलराइट इतिहासक वर्णन कए सकथि। ओ 1844 केर महान निराशाकेँ इब्रानीसभक ओहि निराशासँ समरूप ठहरबैत छथि, जखन ओ सभ लाल समुद्रक सोझाँ ठाढ़ छलाह आ फिरौनक सेना हुनकापाछाँसँ नजदीक आबि रहल छल। ओ मिसरसँ छुटकाराक इतिहासकेँ मसीहक समयसँ सेहो समरूप ठहरबैत छथि; तेँ क्रूस पर शिष्यसभक निराशा लाल समुद्रक निराशाद्वारा पूर्वरूपित छल, जाहि निराशा द्वारा 1844 केर महान निराशा सेहो पूर्वरूपित छल। क्रूसक निराशा इफिसुसक कलीसियाक आरम्भक प्रतिनिधित्व करैत छल। प्राचीन इस्राएलक आरम्भमे मूसा केर समय, जे इफिसुसक कलीसियाद्वारा प्रतिनिधित्व कएल गेल अछि, सेहो मसीहक समयमे आधुनिक इस्राएलक आरम्भक पूर्वरूप छल। दुनू इतिहास इफिसुसक कलीसियाद्वारा प्रतिनिधित्व कएल गेल अछि। जे सत्यसभक हम एतय पहचान कए रहल छी, से फ्यूचर फॉर अमेरिका द्वारा वर्षानुवर्ष सार्वजनिक रूपसँ प्रायः प्रस्तुत कएल जाइत रहल अछि; तेँ हम मात्र एकटा संक्षिप्त अवलोकन प्रदान कए रहल छी।

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.

Dalam sejarah Kristus, kita mendapati permulaan umat perjanjian baharu yang sedang dibangkitkan ketika umat pilihan perjanjian yang terdahulu sedang dilewati. Sejarah Kristus ialah penamat Israel purba, dan dalam sejarah pembebasan dari Mesir pada permulaan Israel purba terdapat suatu umat perjanjian yang telah dipilih sebelumnya, yang dilewati demi suatu umat perjanjian yang baharu.

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.

Dalam sejarah Kristus, umat pilihan yang terdahulu mencapai pengakhiran terakhir mereka pada tahun 70 dengan kehancuran Yerusalem. Pada permulaannya, pada zaman Musa, umat pilihan yang terdahulu mati di padang gurun dalam jangka waktu empat puluh tahun, dan Yosua serta Kaleb menjadi wakil-wakil umat pilihan yang baru, yang ditetapkan untuk membawa pekabaran itu ke Tanah Perjanjian, sebagaimana para rasul pada periode waktu jemaat Efesus membawa Injil kepada dunia.

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.

Kutangira n’iherezo vya Isirayeli ya kera, kandi n’ugutangura kwa Isirayeli ya none, vyose vyerekana ihinduka ryo kuva ku bwoko bwari bwatoranijwe mbere rikaja ku bwoko bushasha bwatoranijwe. Ikintu gishingwa intahe n’abashingantahe babiri canke batatu; kandi umwe wese muri iyi mirongo itatu y’ivyabona yerekana ugutandukana kw’ubwoko bwari bwatoranijwe mbere, kandi abo bavugishwa intahe bafise ikimenyetso ca Alufa na Omega, wa Wundi yerekana iherezo kuva mu ntango. Hazoba ubwoko bwari bwatoranijwe mbere buzorengwako igihe Imana izokorana isezerano n’abahumbi ijana na mirongo ine na bane. Imana si yo nkomoko y’urujijo; nta na rimwe ihinduka, kandi ijambo ryayo ntirinanirwa.

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.

Ka puitlakna in Aigupta leh hnehna ropui takte, a hlawhtlingtirna chu Pathianin Joshua hmangin a tihte hi Efesi kohhran chuan a entîr a; nimahsela, Efesi chu a hmangaihna hmasa ber a chân tûrin a ruat a ni. Joshua chu vuiin a awm hnuah chuan, Smurna-in a entîr hunlai chu a lo thleng a, khang thar pakhat a lo ding chhuak ta a. Joshua’n Ram Tiam chu a thianfai vek tûra hna ropui tak a thawh chu famkim takin a hlen zo lo va; a chhan chu miho chuan anmahni chungah an lungawi ta a, Joshua hnêna hna pêk chu an kalsan tâk vâng a ni. An hmangaihna hmasa ber chu an chân ta a. Chu hunlai chu Israel-in Pathian an hnawl a, Samuel-in Saula chu lal tûrin a thihhlan hma chuan a chhunzawm zêl a; chutiang chuan Pergama kohhran hunlai chu a lo inṭan ta a ni.

> “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.

> “Pesan itu datang kepada Smirna, sebuah jemaat di Asia Kecil, dan demikian juga kepada gereja Kristen secara keseluruhan, selama abad kedua dan ketiga. Itu adalah masa ketika kekafiran sedang mengadakan perlawanan terakhirnya demi supremasi di dunia. Kekristenan telah tersebar dengan kecepatan yang mengagumkan, sehingga dikenal di seluruh dunia. Sebagian memeluk iman Kristus karena pertobatan hati, yang lain karena kuasa argumentasi yang dikenakan atas mereka, dan yang lain lagi karena mereka dapat melihat bahwa perkara kekafiran sedang merosot, dan kebijakan menuntun mereka ke pihak yang menjanjikan kemenangan. Keadaan-keadaan ini melemahkan kerohanian gereja. Roh Nubuat, yang menjadi ciri gereja rasuli, berangsur-angsur hilang. Inilah suatu karunia yang membawa gereja yang kepadanya karunia itu dipercayakan, ke dalam kesatuan iman. Ketika tidak lagi ada nabi-nabi sejati, ajaran-ajaran palsu tersebar dengan cepat; filsafat orang-orang Yunani menuntun kepada penafsiran yang salah atas Kitab Suci, dan pembenaran diri orang-orang Farisi zaman dahulu, yang begitu sering dikecam oleh Kristus, kembali muncul di tengah-tengah gereja. Dasar telah diletakkan selama dua abad yang mendahului pemerintahan Konstantinus bagi kejahatan-kejahatan yang berkembang sepenuhnya selama dua abad sesudahnya. Selama masa ini, kemartiran menjadi populer di banyak bagian Kekaisaran Romawi. Betapa pun anehnya hal ini tampak, hal itu tetap benar. Itu adalah akibat dari hubungan yang ada antara orang-orang Kristen dan orang-orang kafir.”

> “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.’

> “អក្នុងពិភពរ៉ូម សាសនារបស់គ្រប់ជាតិសាសន៍ត្រូវបានគេគោរព ប៉ុន្តែពួកគ្រីស្ទានមិនមែនជាជាតិសាសន៍មួយឡើយ គឺគ្រាន់តែជានិកាយមួយនៃពូជសាសន៍ដែលត្រូវគេមើលងាយប៉ុណ្ណោះ។ ដូច្នេះ នៅពេលពួកគេតស៊ូបន្តថ្កោលទោសសាសនារបស់មនុស្សគ្រប់ស្រទាប់វណ្ណៈ នៅពេលពួកគេប្រជុំគ្នាជាសម្ងាត់ ហើយផ្តាច់ខ្លួនដោយស្រុងចេញពីទំនៀមទម្លាប់ និងការអនុវត្តរបស់ញាតិជិតស្និទ្ធបំផុត និងមិត្តស្និទ្ធស្នាលបំផុតរបស់ខ្លួន ពួកគេក្លាយជាវត្ថុនៃការសង្ស័យ ហើយជាញឹកញាប់ នៃការបៀតបៀន ដោយអាជ្ញាធរពហុទេវនិយម។ ជាញឹកញាប់ ពួកគេនាំការបៀតបៀនមកលើខ្លួនឯង នៅពេលដែលក្នុងគំនិតរបស់អ្នកគ្រប់គ្រងទាំងឡាយមិនមានវិញ្ញាណនៃការប្រឆាំងទេ។ ដើម្បីបង្ហាញអំពីវិញ្ញាណនេះ ប្រវត្តិសាស្ត្របានផ្តល់សេចក្តីលម្អិតអំពីការប្រហារជីវិតគីព្រីយ៉ាន អធិការប៊ីស្សពនៃកាថេច។ នៅពេលប្រយោគទោសរបស់គាត់ត្រូវបានអានឡើង សម្រែកមួយបានផ្ទុះឡើងទូទៅពីហ្វូងមនុស្សគ្រីស្ទានដែលកំពុងស្តាប់ ដោយពួកគេនិយាយថា ‘យើងនឹងស្លាប់ជាមួយគាត់’។”

> “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.

> “Mowɛmɛli si ɔda ŋutsuwoi bubu lɛ Kristotɔ̃woi nyɛ sɔsɔɔmɔ, bɔŋ́ nɛ wɔ bui kúkú lɛ, kɛ nɛ wɔ yemi kɛkɛ lɛ amanshɛ nɔ nɔ amli tsui gblii, shiɛ mli 303 A.D. mli, amanshɛhɛ Diocletian kɛ e kpakpatse Galerius wɔ he lɛ nitsumɔmɔ yitsɔi hewɔ mli lɛ, eya eko nyɛ bo. Hewɔi lɛ yi mli, eyaa mli lɛ ebaa he ni shihilɛi nyɛ he ni gbogboo, kɛ wɔ yɔɔ lɛ he ni wɔto to wɔmɛi mli kɛkɛ lɛ shi amli gbii lɛ jiŋmli kɛ amli kɛkɛ lɛ jiŋmli, boi kɛ wɔ yɔɔ he ni hewalɛ kɛ nyɛŋmli kɛji amli nu jiŋmli.” 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.

Nadawa ta Smyrna de bɔ no no bi da mu a Awurade amfa animka nntua wɔn so no, abakɔsɛm no di adanse sɛ wɔn a wɔyɛɛ wɔn awudifo wɔ saa bere no mu no gyina hɔ ma ebinom a wɔn adwene ne wɔn nneyɛe fi nnipa mu nkanyan mu, na ɛnyɛ Onyankopɔn mu nkanyan mu. Atemmufo nhoma no fi ase denam Yosua wu so, na kyerɛwsɛm bi wɔ nhoma no mu a wɔsan ka no mpɛn abien, na ɛno na ɛkyerɛ Atemmufo no abakɔsɛm ase. Bere a ɛto so abien a wɔka saa kyerɛwsɛm no, ɛyɛ nhoma no nkyekyem a etwa to. Nhoma no nkyekyem a edi kan no hyɛ Yosua awiei agyirae, na nkyekyem a etwa to no bɔ abakɔsɛm no nyinaa tɔmu.

> 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.

> Ke moragonyana ga loso lwa ga Joshua ga diragala gore bana ba Iseraele ba botsa Morena ba re: Ke mang yo o tla re etelelang pele go tlhatlogela Bakanaane pele, gore a ba tlhabanele? … Mo metlheng eo go ne go se na kgosi mo Iseraeleng, mme mongwe le mongwe o ne a dira se se siameng mo matlhong a gagwe … Mo metlheng eo go ne go se na kgosi mo Iseraeleng: mongwe le mongwe o ne a dira se se siameng mo matlhong a gagwe. Baatlhodi 1:1; 17:6; 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.

Seperti dalam sejarah Smirna, “diri” merupakan tema utama dari awal hingga akhir. Karena mereka tidak memiliki raja, mereka berketetapan untuk melakukan apa pun yang mereka pilih untuk dilakukan. Ketiadaan tuntunan itulah yang Haskell kenali dalam sejarah Smirna, yang digambarkan oleh tidak adanya Roh Nubuat yang aktif. Dalam kedua sejarah itu, kurangnya tuntunan membuka pintu bagi keputusan-keputusan yang dibuat berdasarkan dorongan seseorang sendiri. Efesus melambangkan pembebasan dari Mesir. Sejarah yang dicatat dalam kitab Hakim-hakim dilambangkan oleh jemaat Smirna. Sejak raja Saul hingga pembuangan ke Babel dilambangkan oleh jemaat Pergamus, dan pembuangan di Babel dilambangkan oleh jemaat Tiatira.

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

Selaras dengan fenomena yang telah dikenal pasti oleh para perintis, terdapat suatu pembahagian empat dan tiga dalam gereja-gereja, meterai-meterai, dan sangkakala-sangkakala; dan empat gereja yang pertama dalam sejarah Israel purba bermula dengan penawanan Mesir dan berakhir dengan penawanan Babel, kerana Alfa dan Omega sentiasa mengenal pasti pengakhiran dengan permulaan. Empat gereja yang pertama dalam sejarah Israel moden bermula dengan penaklukan orang Yahudi di bawah kuasa Rom, dan keempat-empat gereja itu berakhir dengan penaklukan orang Yahudi rohani kepada Rom rohani selama seribu dua ratus enam puluh tahun.

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.

ចំពោះអ្វីដែលបានបន្តពីថៀទីរ៉ា គឺសារឌីស ដែលបានចាប់ផ្ដើមឡើងនៅពេលដែលពួកគេបានចេញពីការជាប់ឃុំឃាំងនៅបាប៊ីឡូន ដែលត្រូវបានតំណាងជានិមិត្តរូបដោយថៀទីរ៉ា។ សារឌីសគឺជាក្រុមជំនុំដែលមានឈ្មោះថាវាមានជីវិត ប៉ុន្តែវាមិនមានជីវិតទេ។ ការប្រកាសថាមានជីវិតរបស់វា គឺជាការកុហក។ គួរឲ្យចាប់អារម្មណ៍ណាស់ថា ក្នុងចំណោមក្រុមជំនុំទាំងប្រាំពីរ ពាក្យ «សារឌីស» នេះជាពាក្យដែលគ្មាននិយមន័យ។ និយមន័យនានាត្រូវបានផ្ដល់ឲ្យដល់ «សារឌីស» ដោយផ្អែកលើបរិបទនៃប្រវត្តិសាស្ត្រ និងខគម្ពីរ ប៉ុន្តែមិនមាននិយមន័យផ្នែកនិរុត្តិសាស្ត្ររបស់ឈ្មោះនេះឡើយ។ វាមានឈ្មោះ ប៉ុន្តែវាមិនមានទេ។

> “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.

> “Namun bait suci yang kedua tidak menyamai yang pertama dalam kemegahan; dan juga tidak dikuduskan oleh tanda-tanda nyata kehadiran ilahi yang menyertai bait suci yang pertama. Tidak ada pernyataan kuasa adikodrati yang menandai pentahbisannya. Tidak tampak awan kemuliaan memenuhi tempat kudus yang baru didirikan itu. Tidak ada api dari surga turun untuk menghanguskan korban di atas mezbahnya. Shekinah tidak lagi berdiam di antara kerubim di dalam tempat yang maha kudus; tabut perjanjian, tutup pendamaian, dan loh-loh kesaksian tidak terdapat di dalamnya. Tidak ada suara yang terdengar dari surga untuk memberitahukan kepada imam yang bertanya-tanya kehendak Yehova.” The Great Controversy, 24.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

តាម​បន្ទាប់​ពី​ការ​និរទេស​ទៅ​បាប៊ីឡូន ពួកគេ​បាន​សាងសង់​ក្រុង​យេរូសាឡឹម និង​ព្រះវិហារ​ឡើង​វិញ។ បន្ទាប់​មក ពួកគេ​មាន​ព្រះនាម​ម្តង​ទៀត ដ្បិត​ព្រះ​បាន​សន្យា​ថា​នឹង​ដាក់​ព្រះនាម​របស់​ទ្រង់​ក្នុង​ក្រុង​យេរូសាឡឹម។ ប៉ុន្តែ ព្រះនាម​របស់​ទ្រង់​តំណាង​ឲ្យ​ព្រះលក្ខណៈ​របស់​ទ្រង់ ហើយ​ការ​ខ្វះ​វត្តមាន​ផ្ទាល់​របស់​ទ្រង់​បាន​បង្ហាញ​ថា ពួកគេ​មាន​ព្រះនាម​ដែល​តំណាង​ឲ្យ​ជីវិត ប៉ុន្តែ​តាម​ពិត ពួកគេ​មិន​មាន​វត្តមាន​ដែល​បង្កើត​ជីវិត​ទៀត​ឡើយ។ អ្វី​ដែល​ពួកគេ​មាន​ពិត​ប្រាកដ គឺ​គ្រាន់​តែ​ជា​ការ​ប្រកាស​អះអាង និង​ការ​ធ្វើ​ពុត​ប៉ុណ្ណោះ។

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.

Mantsoe a bofelo mo Sardise e ne ya solofetsa ka ga Eliya yo o neng a tla tla pele ga letsatsi le legolo le le boitshegang la Morena. Mo go Iseraele wa bogologolo, tshenyego ya Jerusalema e ne e le letsatsi le legolo le le boitshegang la Morena. Ka ntlha eno, Kgaitsadi White o kaya tshenyego ya Jerusalema ka 70 AD e le setshwantsho sa letsatsi le legolo le le boitshegang la Morena le le emetsweng ke dipetso tse supa tsa bofelo. Kereke ya Filadelfia e simolotse ka lentswe la Johane Mokolobetsi le le huwang kwa nageng, ka jalo ya nna setshwantsho sa lentswe la William Miller. Mantsoe a ga Johane Mokolobetsi le William Miller a ne a tlisa molaetsa wa Laodikea kwa bathong ba ba neng ba dumela gore tsotlhe di siame, fa tsotlhe tsotlhe di ne di sa siama. Bobedi Johane Mokolobetsi le William Miller ba ne ba baya selepe kwa moding wa setlhare. Molaetsa o o neng o lebisitswe kwa Sardise e ne e le gore go ne go na le “maina a se kae le mo Sardise a a iseng a leswefatsa diaparo tsa one; mme a tla tsamaya le nna a apere bosweu: gonne a tshwanetse.” Johane Mokolobetsi le William Miller ba emela bao ba ba tswang mo nakong e e emetsweng ke Sardise mme ba ne ba tshwanela go tsamaya le Keresete.

> “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.

> “Likete tse dikete di ile tsa eteletswa pele ho amogela boammaaruri jo bo neng bo rerwa ke William Miller, mme batlhanka ba Modimo ba ne ba tsosiwa ka moya le thata ya ga Elija gore ba bolele molaetsa oo. Jaaka Johane, moeteledipele wa ga Jesu, ba ba neng ba rera molaetsa ono o o masisi ba ne ba ikutlwa ba pateletsega go baya selepe kwa modung wa setlhare, le go bitsa batho gore ba ungwe maungo a a tshwanelang boikwatlhao. Bosupi jwa bone bo ne bo rulagantswe go tsosa le go ama dikereke ka thata, le go bonatsa semelo sa tsone sa mmatota. Mme e rile fa tlhagiso eo e e masisi ya go tshaba bogale jo bo tlang e bolelwa, ba le bantsi ba ba neng ba kopane le dikereke ba amogela molaetsa wa phodiso; ba ne ba bona go fapoga ga bone, mme ka dikeledi tse di botlhoko tsa boikwatlhao le botlhoko jo bogolo jwa moya, ba ne ba ikokobetsa fa pele ga Modimo. Mme e rile fa Moya wa Modimo o nna mo go bone, ba thusa go tlhagisa selelo se se reng, ‘Boifang Modimo, mme lo mo neye kgalalelo; gonne nako ya katlholo ya gagwe e tlile.’” 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.

Amabandla asixhenxe esiSambulweni amele imbali yabaphostoli kusukela kuze kube sekubuyeni kwesibili kukaKristu, futhi la mabandla asixhenxe futhi amele imbali ka-Israyeli wasendulo kusukela kumprofethi uMose kuze kube sekufikeni kokuqala kukaKristu.

> “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.

> “Ditshwenyeho tsa bana ba Iseraele, le maitshwaro a bona pele ga go tla ga ntlha ga Keresete, di bontsha boemo jwa batho ba Modimo mo maitemogelong a bona pele ga go tla ga bobedi ga Keresete.

> “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.

> “Jerat Iblis dipasang bagi kita dengan sungguh-sungguh sebagaimana jerat itu dipasang bagi bani Israel tepat sebelum mereka memasuki tanah Kanaan. Kita sedang mengulangi sejarah bangsa itu.

> “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.

> “Sejarah mereka seharusnya menjadi amaran yang sungguh-sungguh bagi kita. Janganlah sekali-kali kita menyangka bahawa apabila Tuhan mempunyai terang bagi umat-Nya, Iblis akan berdiri dengan tenang tanpa berusaha untuk menghalang mereka daripada menerimanya. Berwaspadalah supaya kita tidak menolak terang yang dikirimkan Allah, hanya kerana ia tidak datang dengan cara yang menyenangkan kita.... Jika ada sesiapa yang tidak melihat dan menerima terang itu sendiri, janganlah mereka menghalangi orang lain.

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> “‘Ndzi vitana tilo ni misava leswaku swi va timbhoni esikwini leri ehenhla ka n’wina, leswaku ndzi vekile emahlweni ka n’wina vutomi ni rifu, nkateko ni ndzhukano; hikwalaho hlawulani vutomi, leswaku n’wina ni mbewu ya n’wina mi hanya; leswaku mi rhandza Yehovha Xikwembu xa n’wina, ni leswaku mi yingisa rito ra yena, ni leswaku mi namarhela eka yena; hikuva hi yena vutomi bya n’wina ni ku leha ka masiku ya n’wina; leswaku mi tshama etikweni leri Yehovha a ri hlambanyeleke vatata wa n’wina, Abrahama, Isaka, na Yakobo, leswaku a va nyika rona.’

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> “Nyimbo iyi sinali ya kihistoria bali ya kinabii. Ingawa ilisimulia matendo ya ajabu ya Mungu kwa watu wake huko nyuma, pia ilitangulia kuonyesha matukio makuu ya wakati ujao, ushindi wa mwisho wa waaminifu wakati Kristo atakapokuja mara ya pili kwa uweza na utukufu.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> “Rasul Paulus dengan jelas menyatakan bahawa pengalaman orang Israel dalam pengembaraan mereka telah dicatat untuk manfaat mereka yang hidup pada zaman dunia ini, iaitu mereka yang ke atasnya kesudahan dunia telah datang. Kita tidak menganggap bahawa bahaya-bahaya kita sedikit pun kurang daripada bahaya-bahaya yang dihadapi oleh orang Ibrani, malah lebih besar.” 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.

Go gololwa mo Egepeto go emetswe ke kereke ya Efeso, mme sesupo sa kereke ya Efeso mo hisitoring eo e ne e le Joshua. Fa bao Modimo a ba ntshitseng mo Egepeto ba sena go palelwa ke diteko di le lesome tse di latelanang, Morena o ne a tlosa kgolagano mo batlhanoging mme a e naya Joshua le Kalebe.

> 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.

> Beritahulah kepada mereka: Demi Aku yang hidup, demikianlah firman Tuhan, sebagaimana yang telah kamu katakan di telinga-Ku, demikianlah akan Kulakukan kepadamu: bangkai-bangkaimu akan rebah di padang gurun ini; dan semua orang di antaramu yang telah terhitung, menurut seluruh jumlahmu, dari yang berumur dua puluh tahun ke atas, yang telah bersungut-sungut melawan Aku, sesungguhnya kamu tidak akan masuk ke negeri yang tentangnya Aku telah bersumpah untuk membuat kamu diam di dalamnya, kecuali Kaleb anak Yefune dan Yosua anak Nun. Bilangan 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.”

Sister White o supa gore Joshua le Caleb ba emela bao “ditlhabiso tsa lefatshe di ba fitlheletseng,” ba “dirang kgolagano le Modimo ka setlhabelo.”

> “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.

> “Untuk teguran bagi kita, yang kepada mereka telah datang kesudahan dunia, sejarah ini telah dicatatkan. Betapa kerap umat Tuhan pada hari ini mengulangi pengalaman bani Israel! Betapa kerap mereka bersungut-sungut dan mengeluh! Betapa kerap mereka berundur apabila Tuhan memerintahkan mereka supaya mara ke hadapan! Pekerjaan Tuhan sedang menderita kerana kekurangan orang seperti Kaleb dan Yosua, orang yang setia dan yang memiliki kepercayaan yang tidak tergoyahkan. Tuhan memanggil orang-orang yang akan menyerahkan diri mereka kepada-Nya agar dipenuhi dengan Roh-Nya. Pekerjaan Kristus dan kemanusiaan menuntut orang-orang yang disucikan, yang rela berkorban diri, orang-orang yang akan pergi ke luar perkemahan sambil menanggung cela. Biarlah mereka menjadi orang-orang yang kuat, gagah berani, layak bagi usaha-usaha yang mulia, dan biarlah mereka mengikat perjanjian dengan Tuhan melalui korban.” Review and Herald, 20 Mei 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.

Perjanjian yang diperbarui itu, sebagaimana dilambangkan oleh pembaruan perjanjian dengan Yosua dan Kaleb, ialah perjanjian dengan seratus empat puluh empat ribu dan kumpulan besar itu. Perjanjian itu diperbarui sesudah umat pilihan perjanjian yang semula diceraikan dari Allah dan ditetapkan untuk mati di padang gurun. Perjanjian dengan seratus empat puluh empat ribu itu digenapi dalam sejarah yang sama persis ketika suatu umat pilihan terdahulu ditolak.

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.

Efesus bermaksud diingini, dan pekerjaan yang diselesaikan oleh Yosua serta gereja mula-mula adalah “diingini.” Apabila Yosua memimpin umat Tuhan masuk ke Tanah Perjanjian, dia maju dengan menakluk. Meterai yang pertama berjalan selari dengan jemaat Efesus, dan dilambangkan oleh seekor kuda putih yang maju dengan menakluk. Hal ini benar tentang Yosua dan tentang gereja rasuli. Meterai yang pertama berjalan selari dengan jemaat Efesus dalam Israel kuno mahupun moden.

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.

స్ముర్నా అనే పేరు “ముర్రు” అనే పదమునుండి ఉద్భవించింది; ముర్రు అనగా మృతులను శవసంస్కారార్థం అభ్యంజనం చేయుటకు ఉపయోగించిన ఒక సుగంధ తైలం. రెండవ ముద్ర ఎర్రని గుర్రముచేత సూచించబడింది; దానికి “ఒక గొప్ప ఖడ్గము” మరియు భూమి నుండి “సమాధానమును తొలగించు” “అధికారం” ఇవ్వబడెను, అనగా ఆ చరిత్రలో మనుష్యులు “ఒకరినొకరు సంహరించుకొందురు” అనే అర్థము. రెండవ ముద్ర స్ముర్నా సంఘముతో సమాంతరముగా నడుచుచున్నది; దేవుని ప్రజలను జయించి హతము చేయుటకు దేవుని శత్రువులకు అనుమతించబడిన అధికారమును అది సూచించుచున్నది. ఇది అపొస్తలిక సంఘానంతర కాలములోను, న్యాయాధిపతుల చరిత్రలోను నెరవేర్చబడెను. ఈ రెండు చరిత్రలలోను దేవుడు తన ప్రజల వెలుపలనున్న శక్తులకు తన ప్రజలమీద యుద్ధమును మరియు మరణమును రప్పించుటకు అనుమతించెను. అపొస్తలిక సంఘములో ఆ యుద్ధము క్రీస్తు మతమును తిరస్కరించుటచేత ప్రేరేపించబడెను; అయితే దానికి ముందున్న ఎఫెసు కాలములో ఆ మతము సువార్తను లోకమంతటికి తీసికొనిపోయినందున అజేయముగా నిలిచియుండెను. న్యాయాధిపతుల కాలములో దేవుని ప్రజల శత్రువుల ప్రేరణ, దానికి ముందున్న ఎఫెసు కాలముపైనే ఆధారపడియుండెను; ఆ కాలములో దేవుడు ఐగుప్తుమీదను, అలాగే యెహోషువ చేత జయింపబడిన అనుజాతులమీదను తన శక్తిని ప్రదర్శించెను. రెండవ ముద్ర ప్రాచీన ఇశ్రాయేలులోను ఆధునిక ఇశ్రాయేలులోను స్ముర్నా సంఘముతో సమాంతరముగా నడుచుచున్నది.

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

Pergamos bermaksud “kota benteng yang diperkukuh,” lalu melambangkan istana seorang raja. Meterai yang ketiga berjalan selari dengan Pergamos dan melambangkan sejarah ketika penghakiman manusia dilaksanakan oleh raja-raja di bumi yang menentang penghakiman Allah. Oleh itu, pengukuran, atau penghakiman yang dilambangkan oleh “dua” neraca yang menimbang “gandum,” “barli,” “minyak” dan “anggur;” menandakan kuasa diraja manusia, yang sentiasa cacat berbanding dengan penghakiman Allah. Ingatlah bahawa pengukuran yang jujur atau penimbangan yang jujur tidak memerlukan dua neraca. Dua neraca melambangkan penghakiman yang tidak seimbang.

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” iṣṭaḥ yuṅ nhlai tlângbâwm chhûnga “first fruit” hlanrâwn chu entîr a ni; “wheat” iṣṭaḥ Pentecost kut chhûnga “two wave loaves” hlanrâwn chu entîr a ni. “Oil” chu Thlarau Thianghlim entîrna a ni a, “wine” chu thurin entîrna a ni. Israel hmasa hun laia Pergamos chu Israel lalte inremna lam an lo zui a, chu chuan Kalhlên Kût atanga Pentecost hun thleng Pathian biakna kalphung chungah rorêlna a thlen hun lai chu a ni. Pathian thu dik takte chu “wine” leh “oil” hmanga entîr an ni. Israel hmasa leh tûnlaia Israel pahnihah hian, Pergamos kohhran hun chu Satanan Smyrna-a entîr sâng thisen chhuah hmangin a tihhlawhtlin theih loh chu tihhlawhtlin tumna hun a ni. Pergamos-ah Satanan Pathian mite leh Pathian thu dik chu inremna hmangin a tihtlûk tum a, Smyrna-a entîr anga thisen chhuah hmang erawh chu a ni lo. Israel hmasa lalte inremna chuan tûnlaia Israel-ah Constantine-a inremna chu a entîr.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Tiatira bermaksud “pengorbanan penyesalan” dan merujuk kepada roh kemartiran yang Allah kurniakan kepada umat-Nya yang dibunuh oleh kerana nama-Nya. Pengorbanan penyesalan itu melambangkan kesediaan untuk melayani Kristus dalam keadaan yang sangat berat sebagaimana ditunjukkan oleh Daniel, Shadrach, Meshach dan Abednego semasa pembuangan selama tujuh puluh tahun; dan hal itu juga melambangkan pengorbanan kaum Waldensian, kaum Huguenot, dan lain-lain yang diseksa, dipenjarakan, difitnah, dan dibunuh oleh kuasa kepausan sepanjang sejarah seribu dua ratus enam puluh tahun itu. Meterai yang keempat berjalan selari dengan jemaat Tiatira dan melambangkan penganiayaan oleh Babilon purba terhadap Israel purba serta penganiayaan oleh Babilon moden terhadap Israel moden. Sejarah kedua-dua pembuangan itu terlebih dahulu menuntut suatu kemurtadan daripada kebenaran, yang telah dilaksanakan oleh raja-raja Israel dan maharaja Konstantinus. Kedua-duanya menyediakan jalan bagi suatu tempoh yang dilambangkan oleh Tiatira.

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

સાર્દિસનું નામ ધરાવવાનો દાવો તેના સ્વરૂપ સાથે કોઈ રીતે સુસંગત અર્થ ધરાવતો નથી; પરંતુ એ દાવો એક અસત્ય છે. શેખીનાહની ઉપસ્થિતિ બીજા મંદિરમાં ક્યારેય પ્રગટ થઈ નહોતી. ખ્રિસ્તની ઉપસ્થિતિ સાર્દિસના ઇતિહાસમાં ક્યારેય પ્રગટ થઈ નહોતી. અંધકારયુગનું સુધારણાકાર્ય મૂળતઃ એક પગલું આગળ અને બે પગલાં પાછળ જેવી શ્રેણી હતું. પ્રોટેસ્ટન્ટ સુધારણામાં સાર્દિસના ઇતિહાસે જે કાર્ય પૂર્ણ કરવાનું હતું, તે ક્યારેય પૂર્ણતાએ પહોંચ્યું નહોતું.

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

Filadelfia e bolela lorato lwa bokaulengwe, mme ga go kgonege go rata mokaulengwe wa gago fa o sa ka wa simolola ka go rata Modimo.

> 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.

> Jika seseorang berkata, Aku mengasihi Allah, tetapi membenci saudaranya, ia adalah pendusta; karena barangsiapa tidak mengasihi saudaranya yang telah dilihatnya, bagaimana mungkin ia mengasihi Allah yang tidak dilihatnya? Dan perintah ini kita terima dari Dia: bahwa barangsiapa mengasihi Allah, ia harus mengasihi saudaranya juga. 1 Yohanes 4:20, 21.

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

Philadelphia e emela kereke e ratang Modimo, mme ka lebaka leo ga go na katlholo kgotsa kgalemelo e e lebisitsweng kwa 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.

> “এবং ফিলাদেলফিয়ার মণ্ডলীর দূতের নিকটে লিখ; যিনি পবিত্র, যিনি সত্য, যাঁহার কাছে দাউদের চাবি আছে, যিনি খুলেন এবং কেহ বন্ধ করিতে পারে না, এবং যিনি বন্ধ করেন এবং কেহ খুলিতে পারে না, তিনি এই কথা বলেন; আমি তোমার কার্য সকল জানি; দেখ, আমি তোমার সম্মুখে এক উন্মুক্ত দ্বার স্থাপন করিয়াছি, এবং কেহই তাহা বন্ধ করিতে পারে না; কারণ তোমার অল্প শক্তি আছে, তথাপি তুমি আমার বাক্য পালন করিয়াছ, এবং আমার নাম অস্বীকার কর নাই। দেখ, শয়তানের সমাজভুক্ত যাহারা নিজেদের যিহূদী বলে, কিন্তু তাহারা যিহূদী নয়, বরং মিথ্যা বলে, দেখ, আমি তাহাদিগকে এমন করিব যে তাহারা আসিয়া তোমার চরণের সম্মুখে প্রণাম করিবে, এবং জানিবে যে আমি তোমাকে প্রেম করিয়াছি। যেহেতু তুমি আমার ধৈর্যের বাক্য পালন করিয়াছ, আমিও তোমাকে সেই পরীক্ষার সময় হইতে রক্ষা করিব, যাহা সমগ্র জগতের উপরে আসিবে, পৃথিবীনিবাসীদিগকে পরীক্ষা করিবার জন্য। দেখ, আমি শীঘ্র আসিতেছি; তোমার যাহা আছে, তাহা দৃঢ়ভাবে ধারণ কর, যেন কেহ তোমার মুকুট লইয়া না যায়। যে জয়লাভ করে, তাহাকে আমি আমার ঈশ্বরের মন্দিরে এক স্তম্ভস্বরূপ করিব, এবং সে আর কখনও বাহিরে যাইবে না; এবং আমি তাহার উপরে আমার ঈশ্বরের নাম, এবং আমার ঈশ্বরের নগরের নাম, অর্থাৎ সেই নূতন যিরূশালেমের নাম, যাহা আমার ঈশ্বরের নিকট হইতে স্বর্গ হইতে অবতরণ করে, লিখিয়া দিব; এবং তাহার উপরে আমার নূতন নামও লিখিব।” প্রকাশিত বাক্য ৩:৭–১২।

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.

Philadelphia diberikan “kunci Daud,” dan dalam sejarah Filadelfia Israel purba kepada mereka diberikan Anak Daud, yang antara lain melambangkan prinsip nubuat Alfa dan Omega, yang awal dan yang akhir. Kunci itu melambangkan metodologi “historisisme.” Dalam periode yang dilambangkan oleh jemaat Filadelfia pada akhir sejarah Israel purba, Sang Pengarang nubuat Alkitab sendiri adalah kunci itu. Dalam periode yang dilambangkan oleh jemaat Filadelfia dalam sejarah Millerit, William Miller diberi kunci itu. Dalam kedua sejarah itu Kristus berurusan dengan orang-orang Yahudi yang mengira bahwa mereka adalah anak-anak Abraham, padahal bukan. Miller berurusan dengan kaum Protestan yang mengira bahwa mereka adalah orang-orang Yahudi secara rohani, padahal bukan.

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

> Ea nang le tsebe, a utlwe seo Mowa o se bolellang dikereke. Tshenolo 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.

ឡាវដីសេ មានន័យថា «ប្រជាជនដែលត្រូវបានវិនិច្ឆ័យ» ហើយពួកឡាវដីសេ គឺជាពួកយូដានៅសម័យព្រះគ្រីស្ទ ដែលនៅទីបំផុតត្រូវបានវិនិច្ឆ័យនៅឆ្នាំ 70 គ.ស. ក្នុងពេលការបំផ្លាញក្រុងយេរូសាឡឹម។ ការវិនិច្ឆ័យចុងក្រោយនៃប្រូតេស្តង់ដែលបានក្បត់ជំនឿ កើតឡើងនៅក្នុងវិបត្តិច្បាប់ថ្ងៃអាទិត្យ ប៉ុន្តែពួកគេបានជួបការវិនិច្ឆ័យរបស់ខ្លួននៅពេលពួកគេបដិសេធសាររបស់ទេវតាទីមួយនៅនិទាឃរដូវ ឆ្នាំ 1844 ហើយបន្ទាប់មកត្រូវបានប្រកាសដោយព្រះថាជាបុត្រីទាំងឡាយរបស់បាប៊ីឡូន។ ពួកប្រូតេស្តង់ដែលបានធ្លាក់ចុះទាំងនោះ ជាគំរូនៃអាដវេនទីស៍បែបឡាវដីសេនៅថ្ងៃចុងក្រោយនៃការវិនិច្ឆ័យស៊ើបអង្កេត។

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.”

ꯑꯩꯈꯣꯏꯅ ꯍꯧꯖꯤꯛꯇ ꯔꯤꯚꯦꯂꯦꯁꯟꯒꯤ ꯆꯔꯆ ꯇꯔꯦꯠ ꯑꯁꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯁꯤꯝꯕꯣꯜ ꯑꯣꯏꯅ ꯑꯗꯨꯒ ꯃꯇꯨꯡꯗ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯣꯏꯅ ꯁꯤꯖꯤꯟꯅꯕ ꯌꯥꯕ ꯇꯧꯕꯒꯤ ꯃꯤꯇꯥꯃ ꯃꯔꯨ ꯑꯃꯥ ꯌꯦꯡꯁꯤꯟꯈ꯭ꯔꯦ꯫ ꯑꯩꯅꯁꯨ ꯃꯈꯣꯏ ꯑꯁꯤ “ꯑꯇꯣꯞꯄ ꯑꯣꯊꯣꯔꯤꯇꯤꯅ ꯑꯩꯈꯣꯏꯗ ꯄꯤꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯔꯨꯜ” ꯑꯗꯨꯒꯤ ꯀꯟꯇꯦꯛꯁꯇꯗ ꯈꯛꯇ ꯈꯪꯍꯟꯕ ꯑꯃꯁꯨꯡ ꯁꯤꯖꯤꯟꯅꯕ ꯌꯥꯒꯅꯤ꯫

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.

Melaetsa e e yang kwa dikerekeng tse supa e ne e le melaetsa e e neilweng dikereke tse supa tse di neng di le teng ka nako e Johane a neng a kwala melaetsa eo. Melaetsa e e yang kwa dikerekeng tse supa e naya taelo le tlhagiso dikereke tsotlhe mo hisitoring yotlhe. Melaetsa e e yang kwa dikerekeng tse supa e naya taelo le tlhagiso Bakeresete ka bongwe mo hisitoring yotlhe. Dikereke tse supa di emela hisitori ya Bokeresete go tloga mo nakong ya baaposetoloi go fitlha kwa bokhutlong jwa lefatshe. Dikereke tse supa di emela hisitori ya Iseraele wa bogologolo go tloga mo nakong ya ga Moshe go fitlha kwa tshenyegong ya Jerusalema ka ngwaga wa 70 AD. Dikereke tse supa di ka lemogiwa le go dirisiwa ka go supa pharologanyo fa gare ga dikereke tse nne tsa ntlha le tse tharo tsa bofelo.

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

Dalam enam penerapan nubuatan yang sedang kita kenal pasti itu, penerapan yang sama juga dinyatakan dalam tujuh meterai.

We will address these truths in the next article.

Kita akan membahas kebenaran-kebenaran ini dalam artikel berikutnya.

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