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# Laodicea - Number Four

ଲାଓଦିକିଆ — ସଂଖ୍ୟା ଚାରି

Overlapping Histories

Seenaa Wal-irra Buʼan

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.

Waan ani akeeka itti akeeke kan akkaan hubadhe jechuun, Steefan Haskel tarii hin argine taʼa; garuu inni dhugaa wanta dhugaa kana ifa godhan beekuudhaan isa deeggere, jechuunis seenaa dhuma Israa’el durii keessatti, yeroo seenaa wal fakkaataa sana keessatti Israa’el ammayyaa jalqabu yeroo tokkotti ni argita. Yeroo Kiristoos kakuu sana namoota baayʼeef torban tokkoof (guyyoota kumaatama lama dhibba shan fi digdamii) jabeessaa turetti, Israa’el durii muuxannoo Laa’odiiqeyaa keessa jiraachaa, afaan Gooftaa keessaa darbatamuuf jedhu ture. Yeroo wal fakkaataa sana keessatti, Israa’el ammayyaa muuxannoo Efesoon keessa jiraachaa ture. Laa’odiiqeyaan Israa’el durii bittinnaaʼaa turte; Efesoon Israa’el ammayyaa immoo seenaauma tokko keessatti walitti qabamaa ture.

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.

እሞ “እወ” ፡ እንተ ክርስቶስ ብምፍጻም ዳንኤል ምዕራፍ ዘጠኝ ኪዳኑ ዘጽናዕ ሰሙን፣ ካብ ጥምቀቱ ጀሚሩ ክሳዕ ድንጋይ ስጢፋኖስ ዝተወግሐሉ ዝበጽሐ እንተ ኾነ፣ ብትንቢታዊ ርእይቶ ብሓቂ እንተ ዘይነበረ ሓቀኛ ሽሕን ክልተ ሚእትን ዕስራን መዓልታት፣ ብትንቢት ግና ብርግጽ ከምኡ እዩ፤ ምኽንያቱ ብትንቢት ሓደ ዓመት ሰለስተ ሚእትን ስሳን መዓልታት ይርከብ። ሰለስተ ሚእትን ስሳን መዓልታት ብሸውዓተ ምስ ተደራረበ ሽሕን ክልተ ሚእትን ዕስራን መዓልታት ይኸውን፣ እሞ “ትክክለኛ ማእከል” ናይታ ትንቢታዊት ሰሙን መስቀል እዩ። ብትንቢት ክርስቶስ ነቲ መስቀል ኣብ ትክክለኛ ማእከል ናይቲ ሽሕን ክልተ ሚእትን ዕስራን መዓልታት ዝኾነ ትንቢታዊ ዘመን ኣቐመጦ፣ በዚ ኸኣ እቲ “ሸውዓተ ጊዜ” ናይ ዘሌዋውያን ምዕራፍ ዕስራን ሹዱሽተን ብመስቀል ክርስቶስ ከም ዝተመስረተን ከም ዝድገፈን የርኢ። ኣይተኣምርን እዩ እምበር፣ እሕቲ ዋይት ከም ትምህር፣ ክልቲኡ ናይ ሃበቁቅ ቅዱሳን ሰደቓት፤ እቲ 1843 እና 1850 ሰሌዳ፣ ትንቢት ናይ ሽሕን ክልተ ሚእትን ዕስራን ዓመት ኣብ ትክክለኛ ማእከል ናይቲ ሰሌዳ ከም ዘለዎ ትምህር፣ ክልቲኦም ሰሌዳት ድማ ነቲ መስቀል ኣብ ትክክለኛ ማእከል ናይቲ ስእሊ ከም ዘለዎ የርእዩ።

> “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.

> “Kitaabni Qulqulluun bu’uuraalee namoonni jireenya kanaaf yookaan jireenya dhufuuf qophaa’anii ta’uu isaanii hubachuuf barbaachisan hundumaa of keessaa qaba. Bu’uuraaleen kunis hundi isaanii nama hunda biratti hubatamuu ni danda’u. Namni barsiisa isaa dinqisiifachuuf hafuura qabu kamiyyuu, kutaa tokko qofa Kitaaba Qulqulluu keessaa osoo dubbisee malee, yaada tokko isa gargaaru irraa hin argatu jechuun hin danda’amu. Garuu barsiifni Kitaaba Qulqulluu keessaa gatiin isaa guddaan argamu qorannoo yeroo yerootti yookaan addaan ciccitaa ta’e irraa miti. Sirni isaa guddaan kan dhugaa akkasitti hin dhiyaatu; akka dubbistaan ariifataa yookaan dagataa ta’e isa hubatuuf. Kuusaan isaa baay’een isaanii fuula irraa gadi fagoo keessa jiru; isaanis kan argaman qofa qorannoo cimaa fi carraaqqii itti fufiinsa qabuun. Dhugaawwan walitti qabamanii guutummaa guddaa sana ijaaran ni barbaadamuu fi ni walitti qabamuu qabu, ‘as xiqqoo, achis xiqqoo.’ Isaayyaas 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.

> “Yommuu akkasitti qoramanii walitti fidamanitti, isaan walitti sirriitti madaalamanii akka jiran ni argamu. Wangeelli tokko tokko isa kaanitti dabalata; raajjiin hundinuu isa biraa tokkoo ibsa; dhugaan hundinuu dhugaa biraa tokkoo babal’ina dha. Fakkeenyonni sirna Yihudootaa Wangeeliidhaan ifa ta’u. Seera bu’aan hundinuu Dubbiin Waaqayyoo keessatti iddoo isaa qaba; dhugaan hundinuu immoo kaayyoo isaa qaba. Caasaan guutuunis, karooraa fi raawwii isaatiin, Barreessaa isaa irratti dhugaa ba’a. Caasaawwan akkasii sammuu Isa Daangaa Hin Qabne malee sammuu biraa tokkoon iyyuu yaadamuu yookaan bocamuu hin danda’u.” 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.

⠠⠁⠇⠕⠝⠛ ⠺⠊⠞⠓ ⠞⠓⠑ ⠏⠗⠊⠝⠉⠊⠏⠇⠑ ⠞⠓⠁⠞ ⠑⠁⠉⠓ ⠕⠋ ⠞⠓⠑ ⠎⠑⠧⠑⠝ ⠉⠓⠥⠗⠉⠓⠑⠎ ⠁⠗⠑ ⠗⠑⠏⠑⠁⠞⠑⠙ ⠊⠝ ⠍⠊⠇⠇⠑⠗⠊⠞⠑ ⠓⠊⠎⠞⠕⠗⠽ ⠁⠝⠙ ⠁⠇⠎⠕ ⠕⠥⠗ ⠓⠊⠎⠞⠕⠗⠽ ⠊⠎ ⠁⠝⠕⠞⠓⠑⠗ ⠊⠍⠏⠕⠗⠞⠁⠝⠞ ⠏⠗⠊⠝⠉⠊⠏⠇⠑ ⠑⠁⠗⠇⠽ ⠁⠙⠧⠑⠝⠞⠊⠎⠍ ⠁⠉⠅⠝⠕⠺⠇⠑⠙⠛⠑⠙⠲ ⠞⠓⠁⠞ ⠏⠗⠊⠝⠉⠊⠏⠇⠑ ⠙⠑⠍⠕⠝⠎⠞⠗⠁⠞⠑⠎ ⠞⠓⠁⠞ “⠊⠝⠞⠑⠗⠝⠁⠇ ⠁⠝⠙ ⠑⠭⠞⠑⠗⠝⠁⠇” ⠏⠗⠕⠏⠓⠑⠞⠊⠉ ⠇⠊⠝⠑⠎ ⠕⠋ ⠞⠓⠑ ⠎⠁⠍⠑ ⠓⠊⠎⠞⠕⠗⠽ ⠊⠎ ⠑⠍⠏⠇⠕⠽⠑⠙ ⠃⠽ ⠞⠓⠑ ⠓⠕⠇⠽ ⠎⠏⠊⠗⠊⠞ ⠞⠕ ⠉⠕⠝⠧⠑⠽ ⠞⠗⠥⠞⠓⠲ ⠍⠊⠇⠇⠑⠗ ⠗⠑⠉⠕⠛⠝⠊⠵⠑⠙ ⠞⠓⠊⠎ ⠁⠝⠙ ⠙⠊⠗⠑⠉⠞⠇⠽ ⠞⠁⠥⠛⠓⠞ ⠊⠞⠲ ⠓⠑ ⠉⠕⠗⠗⠑⠉⠞⠇⠽ ⠞⠁⠥⠛⠓⠞ ⠞⠓⠁⠞ ⠞⠓⠑ ⠎⠑⠧⠑⠝ ⠎⠑⠁⠇⠎ ⠕⠋ ⠗⠑⠧⠑⠇⠁⠞⠊⠕⠝ ⠗⠑⠏⠗⠑⠎⠑⠝⠞ ⠁ ⠏⠁⠗⠁⠇⠇⠑⠇ ⠓⠊⠎⠞⠕⠗⠽ ⠞⠕ ⠞⠓⠑ ⠉⠓⠥⠗⠉⠓⠑⠎⠂ ⠃⠥⠞ ⠊⠝ ⠞⠓⠁⠞ ⠏⠁⠗⠁⠇⠇⠑⠇ ⠊⠇⠇⠥⠎⠞⠗⠁⠞⠊⠕⠝ ⠞⠓⠑ ⠎⠑⠁⠇⠎ ⠗⠑⠏⠗⠑⠎⠑⠝⠞ ⠁⠝ ⠑⠭⠞⠑⠗⠝⠁⠇ ⠁⠝⠙ ⠞⠓⠑ ⠉⠓⠥⠗⠉⠓⠑⠎ ⠁⠝ ⠊⠝⠞⠑⠗⠝⠁⠇ ⠞⠗⠥⠞⠓ ⠕⠋ ⠞⠓⠑ ⠊⠙⠑⠝⠞⠊⠉⠁⠇ ⠓⠊⠎⠞⠕⠗⠽⠲ ⠥⠗⠊⠁⠓ ⠎⠍⠊⠞⠓ ⠁⠇⠎⠕ ⠁⠙⠙⠗⠑⠎⠎⠑⠎ ⠞⠓⠊⠎ ⠏⠗⠊⠝⠉⠊⠏⠇⠑ ⠁⠝⠙ ⠑⠍⠏⠇⠕⠽⠎ ⠞⠓⠑ ⠺⠕⠗⠙⠎ “⠊⠝⠞⠑⠗⠝⠁⠇” ⠁⠝⠙ “⠑⠭⠞⠑⠗⠝⠁⠇” ⠺⠓⠊⠉⠓ ⠎⠑⠑⠍⠎ ⠞⠕ ⠍⠑ ⠞⠕ ⠃⠑ ⠞⠓⠑ ⠃⠑⠎⠞ ⠺⠁⠽ ⠞⠕ ⠑⠭⠏⠗⠑⠎⠎ ⠞⠓⠑ ⠞⠺⠕ ⠏⠁⠗⠁⠇⠇⠑⠇ ⠇⠊⠝⠑⠎⠲

> “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.

> “Mul’atawwan kun Mul’ata Yohaannis boqonnaawwan 4ffaa, 5ffaa, fi 6ffaa keessatti hubannoo keenyaaf dhihaataniiru. Haalliwwan mul’atan mul’atawwan kana jalatti dhihaatan Mul’ata Yohaannis boqonnaa 6 keessatti, akkasumas lakkoofsa jalqabaa Mul’ata Yohaannis boqonnaa 8 keessatti mul’ifamu. Isaan kun ifatti taateewwan waldaan walqabdu, jalqaba yeroo qophii mootummaa kanaa irraa kaasee hanga dhufaatii Kiristoositti, kan hammatan ta’anii mul’atu.

> “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.

> “Ammas waldoota torban seenaa keessaa kan waldaa dhiyeessu yeroo ta’u, chaappawwan torban immoo taateewwan guguddoo seenaa alaa ishee mul’isaaf ni fidan.” 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.

Amma amma waldoota torbanii irratti yaada keenya jalqabna. Wanti hubatamuu qabu inni jalqabaa waldoota lamaan jalqabaa, akkasumas irra deebi’amee waldoonni sadaffaa fi afraffaan walitti dhufeenya “sababaa fi bu’aa” qabaachuu isaanii waan ta’eef, isaan waliin ilaalamuu qabu. Simirnaa waldaa warra Roomaan ari’ataman bakka bu’utuudha; Efesoon immoo waldaa wangeela guutummaa biyya lafaatti geesse turte dha.

> “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.

> “ଆନ୍ତିଓଖରେ ଶିଷ୍ୟମାନଙ୍କୁ ପ୍ରଥମେ ‘ଖ୍ରୀଷ୍ଟିୟାନ’ ବୋଲି ଡାକାଯାଇଥିଲା। ଏହି ନାମ ସେମାନଙ୍କୁ ଦିଆଯାଇଥିଲା, କାରଣ ଖ୍ରୀଷ୍ଟ ତାଙ୍କର ପ୍ରଚାର, ଶିକ୍ଷା ଓ ଆଲୋଚନାର ପ୍ରମୁଖ ବିଷୟ ଥିଲେ। ସେମାନେ ନିରନ୍ତର ଭାବେ ତାଙ୍କ ପୃଥିବୀସ୍ଥ ସେବାକାର୍ଯ୍ୟର ଦିନଗୁଡ଼ିକରେ ଘଟିଥିବା ଘଟଣାମାନଙ୍କୁ ପୁନର୍ବାର କହୁଥିଲେ, ଯେବେ ତାଙ୍କ ଶିଷ୍ୟମାନେ ତାଙ୍କର ବ୍ୟକ୍ତିଗତ ସାନିଧ୍ୟରେ ଆଶୀର୍ବାଦିତ ହୋଇଥିଲେ। ଅକ୍ଲାନ୍ତ ଭାବେ ସେମାନେ ତାଙ୍କର ଶିକ୍ଷା ଓ ଆରୋଗ୍ୟଦାନର ଅଦ୍ଭୁତ କାର୍ଯ୍ୟମାନଙ୍କୁ ସ୍ମରଣ କରୁଥିଲେ। କମ୍ପିତ ଓଷ୍ଠ ଓ ଅଶ୍ରୁପୂର୍ଣ୍ଣ ନୟନରେ ସେମାନେ ଉଦ୍ୟାନରେ ତାଙ୍କର ଯନ୍ତ୍ରଣା, ତାଙ୍କର ବିଶ୍ୱାସଘାତ, ବିଚାର ଓ ବଧର କଥା କହୁଥିଲେ; ଏବଂ ତାଙ୍କର ଶତ୍ରୁମାନଙ୍କ ଦ୍ୱାରା ତାଙ୍କ ଉପରେ ଆରୋପିତ ଅବମାନନା ଓ ଯାତନାକୁ ସେ ଯେ ସହିଷ୍ଣୁତା ଓ ନମ୍ରତା ସହିତ ସହନ କରିଥିଲେ, ତଥା ଯେ ଦିବ୍ୟ କରୁଣାଭାବରେ ସେ ନିଜ ନିର୍ଯାତକମାନଙ୍କ ପାଇଁ ପ୍ରାର୍ଥନା କରିଥିଲେ, ସେସବୁର କଥା ମଧ୍ୟ କହୁଥିଲେ। ତାଙ୍କର ପୁନରୁତ୍ଥାନ ଓ ସ୍ୱର୍ଗାରୋହଣ, ଏବଂ ପତିତ ମାନବଜାତି ପାଇଁ ମଧ୍ୟସ୍ଥ ଭାବରେ ସ୍ୱର୍ଗରେ ତାଙ୍କର କାର୍ଯ୍ୟ, ସେମାନଙ୍କ ପାଇଁ ଆନନ୍ଦପୂର୍ଣ୍ଣ ଚିନ୍ତନର ବିଷୟ ଥିଲା। ନିଶ୍ଚୟ ହିଁ ଜାତିବାହ୍ୟମାନେ ସେମାନଙ୍କୁ ‘ଖ୍ରୀଷ୍ଟିୟାନ’ ବୋଲି ଡାକିବା ଯୋଗ୍ୟ ଥିଲେ, କାରଣ ସେମାନେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ପ୍ରଚାର କରୁଥିଲେ ଏବଂ ତାଙ୍କ ମାଧ୍ୟମରେ ଈଶ୍ୱରଙ୍କୁ ନିଜ ପ୍ରାର୍ଥନା ନିବେଦନ କରୁଥିଲେ।”

> “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.

> “ଏହି ‘ଖ୍ରୀଷ୍ଟିଆନ’ ନାମ ସେମାନଙ୍କୁ ଦେଇଥିଲେ ସ୍ୱୟଂ ଈଶ୍ୱର। ଏହା ଏକ ରାଜକୀୟ ନାମ, ଯାହା ଖ୍ରୀଷ୍ଟଙ୍କ ସହ ନିଜକୁ ଯୋଗ କରୁଥିବା ସମସ୍ତଙ୍କୁ ଦିଆଯାଇଛି। ଏହି ନାମ ବିଷୟରେ ପରେ ଯାକୁବ ଲେଖିଥିଲେ, ‘ଧନୀମାନେ କି ତୁମ୍ଭମାନଙ୍କୁ ଅତ୍ୟାଚାର କରନ୍ତି ନାହିଁ, ଏବଂ ତୁମ୍ଭମାନଙ୍କୁ ବିଚାରାସନମାନଙ୍କ ସମ୍ମୁଖକୁ ଟେଣି ନେଇଯାଆନ୍ତି ନାହିଁ? ଯେ ଶ୍ରେଷ୍ଠ ନାମରେ ତୁମ୍ଭମାନେ ଡାକାଯାଉଛ, ସେହି ନାମକୁ କି ସେମାନେ ନିନ୍ଦା କରନ୍ତି ନାହିଁ?’ ଯାକୁବ 2:6, 7। ଏବଂ ପେତ୍ର ଘୋଷଣା କରିଥିଲେ, ‘ଯଦି କେହି ଖ୍ରୀଷ୍ଟିଆନ ଭାବେ ଦୁଃଖଭୋଗ କରେ, ସେ ଲଜ୍ଜିତ ନ ହେଉ; ବରଂ ଏହି କାରଣରେ ସେ ଈଶ୍ୱରଙ୍କୁ ଗୌରବ ଦିଅନ୍ତୁ।’ ‘ଯଦି ଖ୍ରୀଷ୍ଟଙ୍କ ନାମ ନିମନ୍ତେ ତୁମ୍ଭମାନଙ୍କୁ ନିନ୍ଦା କରାଯାଏ, ତେବେ ତୁମ୍ଭମାନେ ଧନ୍ୟ; କାରଣ ଗୌରବର ଆତ୍ମା, ଅର୍ଥାତ୍ ଈଶ୍ୱରଙ୍କ ଆତ୍ମା, ତୁମ୍ଭମାନଙ୍କ ଉପରେ ବିଶ୍ରାମ କରୁଛନ୍ତି।’ 1 ପେତ୍ର 4:16, 14।” ଆକ୍ଟସ୍ ଅଫ୍ ଦ ଆପୋସ୍ଟଲ୍ସ, 157।

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

Waldaan Efesoon waldaa durii isa “Kiristoos Yesus keessatti qajeelinaan” jiraate bakka buʼe; kunis “sababaa” yeroo hundumaa “bu’aa” uumu dha.

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

> Eeyyee, warri Kristos Yesuus keessatti akka waaqeffannaadhaan jiraachuu barbaadan hundinuu ariʼatama in dandaʼu. 2 Ximotewos 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Waaqeffannaa waldaa Efesoon waldaa Simiirnaa, isa ari’atama agarsiisu, fide. Waldoonni lamaan kun hariiroo sababaa fi bu’aa bakka bu’u; bu’aan immoo dursee sababaan dura buufamuu barbaada. Ari’atamni yeroo rakkoo seera Dilbataa ka’u, mul’achuu waan Obboleettii White “waaqeffannaa jalqabaa” jetteen kakaafama. Waaqeffannaa seenaawwan darban, yookaan seenaawwan jalqabaa keessatti ibsameedha.

> “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.

> “Amantii fi safartuu amantii fi qulqullina Waaqayyoo baayʼee babalʼate illee, waldoota kana keessa hordoftoonni dhugaan Kiristoos ni jiru. Murtii Waaqayyoo isa dhumaa kan biyya lafaa irratti dhufu dura, saba Gooftaa gidduutti haaromsi qulqullina bara jalqabaa akkasii, kan yeroo ergamootaa irraa eegalee hin mulʼatin, ni taʼa. Hafuurri fi humni Waaqayyoo ijoollee Isaa irratti ni dhangalaʼa. Yeroo sana keessatti baayʼeen isaanii waldoota sana irraa of adda baasu; sababni isaas jaalalli addunyaa kanaa jaalala Waaqayyoo fi Dubbii Isaa bakka buʼeera. Tajaajiltoota keessaa fi ummata keessaa baayʼeen, dhugaawwan gurguddoo Waaqayyo yeroo kana keessatti labsiifamanii saba tokko dhufaatii lammaffaa Gooftaaaf qopheessuuf godhe, gammachuudhaan ni fudhatu. Diinni lubbuu hojii kana gufachiisuu ni barbaada; yeroo sochiin akkanaa dhufuuf jedhu sana dura immoo fakkeessituu tokko galchuudhaan isa ittisuuf ni carraaqa. Waldoota inni humna gowwoomsaa isaatiin toʼachuu dandaʼu keessatti, eebbi addaa Waaqayyoo akka irratti dhangalaʼe fakkeessa; wanti fedhii amantii guddaa taʼe jedhamee yaadamu ni mulʼata. Namoonni baayʼeen Waaqayyo isaaniif dinqii hojii akka hojjetaa jiru ni gammadu; garuu hojii sun hojii hafuura biraa ti. Sataanni uffata amantii jala of dhoksuudhaan dhiibbaa isaa addunyaa Kiristaanaa irratti babalʼisuuf ni yaala.” 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.”

“guyyoota dhuma baraa” isa “guyyoota dhumaa” keessatti dhagaʼamu, kutaa kana keessatti “waaqeffannaa jalqabaa” jedhamee beekame sana deebisanii jiraachisuudha. Innis sochiidhaan keessatti kan uumamu deebisanii jiraachisuudha; waldaa keessatti miti. Seenaa obboleettiin White deebisanii jiraachisuu sana ibsuuf fayyadamtu seenaa “bara ergamootaa” ti; innis waldaa Efesooniin bakka buʼameera. Deebisanii jiraachisuun sun “ariʼatama” ni fida.

> “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.

> “Baayʼeen ni hidhamu, baayʼeen lubbuu isaanii oolchuuf jecha magaalaalee fi mandarroowwan keessaa ni baqatu, akkasumas baayʼeen dhugaa eeguuf dhaabatanii maqaa Kiristoosiif wareegamtoota ni taʼu.” 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.

Barruun itti aanu keessatti “jireenya Kiristoos lafa irratti” jedhu, jalqaba waldaa Efesoon ni bakka bu’a; garuu akkasumas dhuma addunyaatti seenaa Adveentizimii Laa’odiiqeyaa fakkeenya nabiin mul’isa.

> “‘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.

> “‘Murtiin gara duubatti garagalfameera, qajeelummaanis fagoodhaa dhaabata; dhugaan daandii irratti kufeera, qixxummaanis seenuu hin danda’u. Eeyyee, dhugaan badeera; kan hammina irraa fagaatu immoo boojuu ta’a.’ Isaayaas 59:14, 15. Kun jireenya Kiristoos yeroo inni lafa irratti ture keessatti raawwatame. Inni ajajawwan Waaqayyootiif amanamaa ture; duudhaa fi gaaffilee namootaa kan iddoo isaanii irratti ol kaafaman garatti dhiisee. Kanaaf inni jibbamee ari’atame. Seenaa kana irra deebi’amee raawwatama.” 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.

Muuxannoon Efesosiin fakkeeffamee argamu, yeroo tokkootti muuxannoo Laodiiqiyaa wajjin ni raawwatama. Yihudoonni falmii xixiqqoo kaasan sun Laodiiqeyota Israa’el durii turan; Kiristoosii fi barattoonni Isaa immoo Efesosoota Israa’el haarawaa turan. Yohaannis Cuuphaan waldaa Efesos ni beeksise; innis waldaa “guyyoota dhumaa” keessa jirtu, Laodiiqeyotaan mormamtu kan of isaanii Yihudoota jedhu, garuu akkas miti, bakka bu’a.

> “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.

> “ବାପ୍ତିସ୍ମଦାତା ଯୋହନଙ୍କ କାର୍ଯ୍ୟ, ଏବଂ ଶେଷ ଦିନମାନଙ୍କରେ ଏଲିୟାଙ୍କ ଆତ୍ମା ଓ ଶକ୍ତିରେ ଅଗ୍ରସର ହୋଇ ଲୋକମାନଙ୍କୁ ତାଙ୍କର ଉଦାସୀନତାରୁ ଜାଗ୍ରତ କରିବାକୁ ବାହାରୁଥିବାମାନଙ୍କର କାର୍ଯ୍ୟ, ଅନେକ ପ୍ରସଙ୍ଗରେ ଏକେଇ ପ୍ରକୃତିର। ତାଙ୍କର କାର୍ଯ୍ୟ ଏହି ଯୁଗରେ କରାଯିବାକୁ ଥିବା କାର୍ଯ୍ୟର ଏକ ପ୍ରତିରୂପ। ଖ୍ରୀଷ୍ଟ ଧର୍ମିକତାରେ ସଂସାରକୁ ବିଚାର କରିବା ପାଇଁ ଦ୍ୱିତୀୟଥର ଆସିବେ। ସଂସାରକୁ ଦିଆଯିବାକୁ ଥିବା ଶେଷ ସତର୍କବାଣୀର ସନ୍ଦେଶ ବହନକାରୀ ଈଶ୍ୱରଙ୍କ ଦୂତମାନେ, ଯେପରି ଯୋହନ ତାଙ୍କର ପ୍ରଥମ ଆଗମନ ପାଇଁ ପଥ ପ୍ରସ୍ତୁତ କରିଥିଲେ, ସେପରି ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱିତୀୟ ଆଗମନ ପାଇଁ ପଥ ପ୍ରସ୍ତୁତ କରିବେ। ଏହି ପ୍ରସ୍ତୁତିମୂଳକ କାର୍ଯ୍ୟରେ, ‘ପ୍ରତ୍ୟେକ ଉପତ୍ୟକା ଉନ୍ନତ କରାଯିବ, ଏବଂ ପ୍ରତ୍ୟେକ ପର୍ବତ ନୀଚ କରାଯିବ; ବାକାକୁ ସିଧା କରାଯିବ, ଏବଂ ଖରାପଥକୁ ସମତଳ କରାଯିବ,’ କାରଣ ଇତିହାସ ପୁନରାବୃତ୍ତ ହେବ, ଏବଂ ପୁନର୍ବାର ‘ପ୍ରଭୁଙ୍କ ମହିମା ପ୍ରକାଶିତ ହେବ, ଏବଂ ସମସ୍ତ ଶରୀର ଏକାସାଥିରେ ତାହାକୁ ଦେଖିବ; କାରଣ ପ୍ରଭୁଙ୍କ ମୁଖ ଏହା କହିଛି।’” Southern Watchman, March 21, 1905.

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

ଏଫିସୁସ “କାରଣ” ଏବଂ ସ୍ମିର୍ନା “ଫଳ” ଅଟେ। ପର୍ଗାମୋସ ଓ ଥୁୟାତୀରା ମଧ୍ୟ କାରଣ-ଫଳ ସମ୍ପର୍କକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପର୍ଗାମୋସ ସେହି ସମଝୌତାପରାୟଣ କଲିସିଆ ଯାହା ଖ୍ରୀଷ୍ଟଧର୍ମକୁ ପୌତ୍ତଳିକତା ସହିତ ମିଶାଇ ତାହାକୁ ଭ୍ରଷ୍ଟ କରିଦେଲା। ଖ୍ରୀଷ୍ଟୀୟ କଲିସିଆ ସେତେବେଳେ ପତିତ ହେଲା, ଯେତେବେଳେ ସେ ଏହି ପ୍ରତିଜ୍ଞାକୁ ଗ୍ରହଣ କଲା ଯେ ପୌତ୍ତଳିକତାର ମୂର୍ତ୍ତିପୂଜା ତାହାର ସୀମାଭିତରେ ସହଅସ୍ତିତ୍ୱ କରିପାରେ। ସମ୍ରାଟ କନଷ୍ଟାଣ୍ଟିନ ସେହି ସମଝୌତାମୂଳକ ଇତିହାସର ପ୍ରତୀକ, ଏବଂ ତାଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭୂମିକା ଥିଲା ପାପାସି ପ୍ରକାଶିତ ହେବା ପୂର୍ବରୁ ସତ୍ୟ ଖ୍ରୀଷ୍ଟଧର୍ମର ପତନ ଘଟାଇବା।

> 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.

> Namni kamiyyuu isin hin gowwoomsin; sababni isaas, guyyaan sun duraan dursa gantummaa dhufuu yoo baate, namichi cubbuu sun, ilmi badiisaa sun, mulʼifamee malee hin dhufu; inni kan Waaqayyoo jedhamee waamamu hundumaa, yookaan kan waaqeffatamu hundumaa ni morma, ofiis isaan hundumaa olitti ol qaba; akkasitti akka Waaqayyoo taʼee mana qulqullummaa Waaqayyoo keessa taaʼee, ofii isaa Waaqayyo taʼuu isaa agarsiisa. Yommuu ani ammas isin bira jirutti waan kana isinitti hime akka taʼe hin yaadattan ree? Amma immoo isa yeroo ofii isaatti mulʼifamuuf isa dhowwu maal akka taʼe ni beektu. Icci hamaa duraan iyyuu hojjechaa jira; garuu inni amma dhowwaa jiru hanga karaa irraa mootummaa kaafamutti ni dhowwa. Ergasii isa hamaa sana ni mulʼifama; Gooftaan afaan isaatii hafuuraan isa ni fixa, ifa ulfina dhufaatii isaatiinis isa ni balleessa. 2 Tasalonqee 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.

Waldaan Phergaamoon “sababii” ture; Tiyaatiraanis “bu’aa” turte. Raajiin Daani’el yeroo baay’ee seenaa heethentummaa bakka papalizimiitti ce’u, akkasumas kufaatii hundeeffama paaphaasummaa dura adeeme, isa Phaawulos adda baase, ni dhiheessa; kunis Daani’el boqonnaa kudha tokko keessatti ibsameera.

> 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.

> କାରଣ କିତ୍ତିମର ଜାହାଜମାନେ ତାଙ୍କ ବିରୁଦ୍ଧରେ ଆସିବେ; ଏହିକାରଣେ ସେ ଦୁଃଖିତ ହେବ, ଏବଂ ଫେରିଯିବ, ଏବଂ ପବିତ୍ର ଚୁକ୍ତି ବିରୁଦ୍ଧରେ କ୍ରୋଧ ପ୍ରକାଶ କରିବ; ସେ ଏପରିହି କରିବ; ସେ ଫେରିଆସିବ ଏବଂ ପବିତ୍ର ଚୁକ୍ତିକୁ ପରିତ୍ୟାଗ କରୁଥିବାମାନଙ୍କ ସହିତ ବୁଦ୍ଧିପୂର୍ବକ ସମ୍ପର୍କ ସ୍ଥାପନ କରିବ। ଏବଂ ସେନାବଳ ତାଙ୍କ ପକ୍ଷରେ ଦଣ୍ଡାୟମାନ ହେବ, ଏବଂ ସେମାନେ ଶକ୍ତିର ପବିତ୍ରସ୍ଥାନକୁ ଅପବିତ୍ର କରିବେ, ଏବଂ ନିତ୍ୟ ବଳିକୁ ଦୂର କରିଦେବେ, ଏବଂ ସେମାନେ ଉଜାଡ଼ କରୁଥିବା ଘୃଣିତ ବସ୍ତୁକୁ ସ୍ଥାପନ କରିବେ। ଦାନିଏଲ 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.

waldaan wal-madaallii duraan aangoo paaphaasummaa seenaa keessatti mul’ifamuu isaa dura irraa kufte, Daani’el keessatti “isaan” kakuu qulqulluu “dhiisan” jedhamuun bakka buufamti. Isaan kakuu sana erga dhiisanii booddee, paaphaasummaan, inni Daani’el keessatti “jibbinsa balleessuu fidu” jedhamuun bakka buufame, teessoo mootummaa lafaa irra kaa’ame. Obboleettiin Waayitii yeroo “raajii Daani’el boqonnaa kudha tokko keessatti argamu guutummaa isaa guutuutti dhihaateera” jettetti, lakkoofsonni ja’an dhumaa Daani’el boqonnaa kudha tokkoo ni adda baafti. Lakkoofsonni ja’an dhumaa kun raawwii dhumaa Daani’el boqonnaa kudha tokkoo ti; isheen immoo seenaa lakkoofsota dhumaa sanaan bakka buufame Daani’el 11:30–36n fakkeenya qaba ture jechuun barsiisti; kunis “sababa fi bu’aa” seena-qabeessa Phergaamoonii fi Tiyaatiraan bakka buufame adda baasa.

> “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.

> “Yeroo nuuf hafee hin qabnu. Yeroon rakkisaa fuula keenya dura jira. Addunyaan hafuura waraanaatiin raafamteerti. Yeroo dhiyootti haalli rakkinaa raajii keessatti dubbatame ni raawwatama. Raajiin Daani’eel boqonnaa kudha tokkoffaa keessatti argamu guutummaatti raawwatamuu isaa jechuun ni dhihaate. Seenaa hedduun raajii kana raawwachuuf ta’e keessaa raawwatame irra deebi’ee ni ta’a.”

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

> “Gaalee soddomaffaa keessatti humni tokko akkana jedhamee dubbatameera: ‘lakkoobsa 30 irraa hamma soddomii jaʼaatti caqasame.’”

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

> “Wanti akkuma jechoota kana keessatti ibsamanii jiranitti fakkaatan ni raawwatamu.” Manuscript Releases, lakkoofsa 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.

ምኽንያትን ውጽኢትን ዝምድና ናይ ጴርጋሞን ትያጥራን፣ ከምኡ ድማ ምኽንያትን ውጽኢትን ዝምድና ናይ ኤፌሶን ስምርናን ኣብ “መወዳእታ ዘመናት” ዳግማይ ይድገም። ፕሮቴስታንታት ኣሜሪካ ምስ ጣኦት ኣምልኾ ኪሰማምዑ እዮም፣ እዚ ድማ ብጴርጋሞስ ዝተወከለ እዩ (ቀንዲ ምልክት ጣኦት ኣምልኾ ኣምልኾ ጸሓይ እዩ)፣ እንተ ወደቑ ኸኣ መገዲ ንሰብ ሓጢኣት ይዳሎ፣ እዚ ሰብ ሓጢኣት ከኣ ዳግማይ ብትንቢታዊ መገዲ ኪግለጽ እዩ። እቲ ምውዳቕ ከምኡውን እቲ ጳጳሳዊ ስልጣን ኣብ ዝፋን ምቕማጥ ዳግማይ እናተደገመ ከሎ፣ ኣምላኽ ብተመሳሳሊ ግዜ ብኤፌሶ ዝተመልከተት ቤተ ክርስቲያን ኬቕውም እዩ፣ እዚኣ ድማ መልእኽቲ ዳንኤልን ራእይን ናብ ዓለም ክትሸክም እያ፤ እቲ ብስምርና ዝተወከለ ስደት ድማ ዳግማይ ኪድገም እዩ።

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:

Ani waldoota sadan dhumaa erga dhugaa kana ilaallee booddee irratti nan dubbadha; innis cufiinsawwan afran jalqabaa Mul’ata keessaa sarara dhugaa alaa ta’anii sarara dhugaa keessaa waldoota afran jalqabaatiin bakka bu’ame wajjin wal cina deemu dha. Akkuma duraan ibsameetti, Uriah Smith akkana jechuun ibsa:

> “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.

> “Egaa waldoonni torban seenaa keessaa waldaa dhiyeessan, chaappaan torban garuu taateewwan guguddoo seenaa isaa alaa mul’isa.” 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.

Nuti argineerra afran waldoota jalqabaa afur walitti dhufeenya lamaa “sababaa fi bu’aa” kanneen “guyyoota dhumaa” keessatti irra deebi’anii mul’atan bakka bu’uu isaanii agarsiifnee turre. Bu’uura qajeelchitoota jalqabaa Adventism irratti, garuu caalaatti aangoo Dubbii Waaqayyoo irratti hundaa’uun, seenaawwan keessaa waldaa sanaa afran sun seenaa alaa walqixa ta’e kan chaappaa afran jalqabaatiin bakka buufamu qabaachuu qabu. Chaappaan jalqabaa fi lammaffaan amaloota Efesoonii fi Simirnaa sanauma ni calaqqisiisu; garuu Kiristaanummaa gara addunyaatti geessuu hojii bakka buusuuf farda adii fayyadamu. Inni hojii alaa waldaa bakka bu’a; chaappaan lammaffaas dhiiga dhangala’aa Simirnaa farda diimaan bakka bu’a.

> 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.

> Yeroo Hoolichi chaappeewwan keessaa tokko bane nan arge; akka sagalee qaqawwee guddaa tokkoottis, uumamoota afran keessaa inni tokko, “Kottu, ilaali” jedhaa dubbachaa nan dhagaʼe. Ani nan ilaale; kunoo, farda adii tokko ture; inni isa irra taaʼe immoo xiyya qabatee ture; gonfoonis isaaf kenname; moʼachaa fi moʼuufis baʼe. Inni chaappaa lammaffaa yommuu bane immoo, uumamni lammaffaan, “Kottu, ilaali” jedhaa dubbatu nan dhagaʼe. Fardi biraan tokko, inni diimaanis baʼe; isa irratti taaʼeef immoo nagaa lafaa irraa fudhachuu, akka isaan walii isaanii ajjeesan gochuus aangoon kennameef; billaan guddaanis isaaf kenname. Mul’ata Yohaannis 6:1–4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

ଜଖରିୟାଙ୍କ ଗ୍ରନ୍ଥରେ କିଛି ଏମିତି ଅଂଶ ଅଛି, ଯେଉଁମାନେ ପ୍ରକାଶିତ ବାକ୍ୟର ପ୍ରଥମ ଚାରିଟି ମୋହରରେ ପ୍ରତିନିଧିତ ଚାରି ଘୋଡ଼ାଙ୍କୁ ସିଧାସଳଖ ଭାବେ ଚିହ୍ନଟ କରେ। ସେହି ଅଂଶମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ, ଦଶମ ଅଧ୍ୟାୟରେ, ଜଖରିୟା ଚିହ୍ନଟ କରନ୍ତି ଯେ, ଯେତେବେଳେ ଅନ୍ତ୍ୟ ବର୍ଷା ଢାଳାଯିବ, ସେତେବେଳେ “ଯିହୁଦାର ଝୁଣ୍ଡ,” ଯାହା ହେଉଛି ଈଶ୍ୱରଙ୍କ “ଗୃହ,” “ଯୁଦ୍ଧରେ ତାଙ୍କର ସୁନ୍ଦର ଘୋଡ଼ା”ରେ ପରିଣତ ହେବ।

> 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.

> Yeroo bokkaan boodaa roobu kadhadhaa Waaqayyoon; akkasitti Waaqayyo duumessa ibsaa ni uuma, rooba bokkaa isaaniif ni kenna, nama hundumaafis margi dirree ni ta’a. Waaqoliin sobaa immoo waan faayidaa hin qabne dubbatan; warri falas dheegganis soba arganiiru, abjuu sobaas himaniiru; jajjabinni isaanii immoo faayidaa hin qabu; kanaaf akka bushaayee hoolotaa karaa isaanii deeman, sababni isaas tikseen hin turre. Dheekkamsi koo tiksoota irratti ni boba’e, korbeessotas ni adabe; Waaqayyo Gooftaan maccaa isaa, mana Yihudaa, daawwachuuf dhufeeraatii, farda isaa isa ulfina qabeessa waraana keessatti fakkeessee isaan godheera. Zakaariyaas 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 ཡིས་པེན་ཏེ་ཀོསྟེ་ཉིན་ལ་དམ་པའི་ཐུགས་ཉིད་ཀྱི་བབས་འབྱོར་དེ་ཡང་ད་ལྟ་འབབ་བཞིན་པའི་ཕྱི་མའི་ཆར་པའི་མཚོན་དཔེ་ཡིན་པ་ཡང་ཡང་གསལ་པོར་མཛད་ཡོད། པེན་ཏེ་ཀོསྟེའི་སྐབས་སུ་འཛམ་གླིང་གི་དོན་དུ་བསྒྲུབས་པའི་ལས་དེ་ཨེ་ཕེ་སུས་ཀྱི་ཆོས་ཚོགས་ཀྱིས་མཚོན་པ་ཡིན་ཞིང་། ཨེ་ཕེ་སུས་ནི་སེ་མིར་ནས་མཚོན་པའི་གནོད་འཚེ་དེ་སྐྱེད་པ་ཡིན་པ་དང་། ཡོ་ཧན་གྱིས་དེ་ཉིད་ཐེལ་གཉིས་པའི “རྟ་དམར་པོ” ཞེས་མཚོན་པ་ཡིན། ཐེལ་དང་པོ་དང་གཉིས་པ་ནི་ཆོས་ཚོགས་དང་པོ་གཉིས་དང་མཉམ་བསྡུར་གྱིས་འགྲོ་བ་དང་། དེ་དག་གིས་ཕྱི་མའི་ཆར་པ་འབབ་བཞིན་པའི “མཐའ་མའི་ཉིན་མོ” མཚོན་པ་ཡིན།

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.”

Hafuuri Raajii Imimmaanis xumura mallattoo sadaffaa fi jalqaba mallattoo afraffaa lamaan isaanii filatee walitti hidhata (sababaa fi bu’aa) akka qaban godha; akkas gochuudhaanis seenaa yeroo ishee keessa turee fi “guyyoota dhumaa” keessatti argamu akka bakka bu’etti kaa’a.

> “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.

> “Mul’ata inni har’a mul’atu mul’ata Mul’ata 6:6–8 keessatti bakka buufame ni mul’ata. Seenaa irra deebi’amee ni ta’a. Wanti ture ammas ni deebi’a.” 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.

Seenaa dhuunfaa Obboleettii White keessatti, (kan bara 1898tti qalamame) hafuuri walii-galtee papasiin ammas irra deebiʼee teessoo isaa akka qabatuuf karaa qopheessu sun yeroo sanatti illee jiraataa fi jabaatee ture; sababiin isaas kufaatiin irraa-garagaluu Protestantummaa, kan ergaa ergamaa isa jalqabaa yeroo birraa bara 1844tti diduu irraa jalqabee ture, yeroo sana dura iyyuu (bara 1863 keessatti) gaanfa Adventizimii Protestantii irratti seenuu jalqabee ture.

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.”

পর্গামোসের আপস তৃতীয় মুদ্রায় একটি “যুগল” দাঁড়িপাল্লার দ্বারা উপস্থাপিত হয়েছে। পরিমাপের জন্য দুটি দাঁড়িপাল্লা অসৎ পরিমাপকে নির্দেশ করে। তৃতীয় মুদ্রা চতুর্থ মুদ্রার দিকে নিয়ে যায়, যা “মৃত্যু”-র “পাণ্ডুবর্ণ অশ্ব” দ্বারা উপস্থাপিত; অতএব, এটি অন্ধকার যুগে পোপতন্ত্রের দ্বারা লক্ষ লক্ষ মানুষের হত্যাকাণ্ডকে নির্দেশ করে। “পাতাল” হলো সেই বিষয় যা পোপতন্ত্রের পাণ্ডুবর্ণ অশ্বের পশ্চাতে অনুসরণ করে। তৃতীয় ও চতুর্থ মুদ্রার ইতিহাস পর্গামোস ও থুয়াতীরা মণ্ডলীর ইতিহাসের সমান্তরাল। কনস্টান্টাইনের আপস ছিল একটি ক্রমবর্ধমান কার্য; সুতরাং, আপসের সেই আত্মা সিস্টার হোয়াইটের ব্যক্তিগত ইতিহাসেও ইতিমধ্যে কার্যকর ছিল, যেমনটি পলের সময়ে ছিল, যখন তিনি বলেছিলেন, “অধর্মের নিগূঢ় তত্ত্ব ইতিমধ্যেই কার্য করছে।” পোপতন্ত্রের সিংহাসনারোহণের পূর্বে যে ধর্মচ্যুতি ঘটে, তা সর্বদাই একটি ক্রমবিকাশমান ইতিহাস; এবং সেই “ইতিহাস পুনরাবৃত্ত হবে। যা হয়েছে, তা আবার হবে।”

> 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.

> Akkasumas keessaas sagalee tokko akkana jedhu nan dhaga’e: Qamadii safartuu tokko saantima tokkotti, garbuus safartuu sadii saantima tokkotti; zayitii fi wayiniis hin miidhin jedhe. Innis chaappaa afraffaa yommuu bane, sagalee uumama jiraataa afraffaa, Kottu, ilaali, jedhu nan dhaga’e. Anis yommuu ilaalu, kunoo, farda halluu diimaa keessaa bade tokko ture; maqaan isa irra taa’e Du’a ture, Si’oolis isa duukaa bu’aa ture. Isaanis goraadeedhaan, beelaan, du’aan, bineensota lafaatiinis akka lafa keessaa kutaa afraffaa ajjeesan aangoon isaanii kennamte. Mul’ata Yohaannis 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.

Jems Wiit waldaa torban keessaa fi chaappaa torban keessattis dogoggora fakkeenyummaa raajii biraa adda baase. Inni waldoota afur jalqabaa fi waldoota sadii boodaa gidduutti garaagarummaa kaayyeffame akka jiru ni ibsa; achumaanis ammas, haaluma walfakkaatu kana chaappaa afur jalqabaa fi chaappaa sadii boodaa keessattis ni mul’isa.

> “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.

> “Amra ebe kaleesiyoota, chaappawwan, fi bineensota, yookaan uumamoota jiraatoo, hanga yeroo isaan wal bira qabamanii akka yeroo wal fakkaataa uwwisanitti hordofnee ibsineerra. Chaappawwan lakkoofsaan torba; bineensonni garuu afur qofa. As irrattis hubachuun gaarii ta’a; yeroo chaappaan inni duraa, lammaffaan, sadaffaan fi afraffaan banamanitti bineensonni inni duraa, lammaffaan, sadaffaan fi afraffaan, ‘Kottu ilaali’ jedhan dhaga’amu; garuu yeroo chaappawwan shanaffaan, ja’affaan fi torbaffaan banaman, sagaleen akkasii hin dhaga’amu. Akkasumas kaleesiyoonni sadan dhumaa fi chaappawwan sadan dhumaa, akkuma kaleesiyoonni afran duraa fi chaappawwan afran duraa yeroo wal fakkaataa uwwisanitti wal hin madaalan. Garuu, akkuma nuti agarsiifne, kaleesiyoonni, chaappawwan fi bineensonni, hanga jaarmiyaa waggoota 1800tti yeroo wal fakkaataa uwwisuu keessatti walii galan; kunis hanga yeroo ammaa irraa gadi buunee walakkaa jaarraa tokko caalaa xiqqoo bira geenyutti.” 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.

ଜେମ୍ସ ହ୍ୱାଇଟ୍ ଏହି ସତ୍ୟକୁ ସମ୍ମିଳିତ କରିନଥିଲେ ଯେ, ଏହି ଏକେ ଢାଞ୍ଚା ତୁରୀମାନଙ୍କରେ ମଧ୍ୟ ଅବସ୍ଥିତ; କିନ୍ତୁ ଏହା ନିଶ୍ଚୟ ଅଛି। ପ୍ରଥମ ଚାରିଟି ତୁରୀ ସତ୍ୟରେ ତୁରୀ, କିନ୍ତୁ ଶେଷ ତିନୋଟି ତୁରୀ ହେଉଛି ତିନୋଟି ହାୟ। ପ୍ରଥମ ଚାରିଟି ତୁରୀ ଖ୍ରୀଷ୍ଟାବ୍ଦ 321 ମସିହାରେ କନଷ୍ଟାଣ୍ଟାଇନଙ୍କ ରବିବାର-ନିୟମ ପାଇଁ ପୌତ୍ତଳିକ ରୋମ ଉପରେ ଈଶ୍ୱରଙ୍କ ବିଚାରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ତିନୋଟି ତୁରୀ-ହାୟ ଇସ୍ଲାମକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ପ୍ରଥମ ଦୁଇଟି ତୁରୀ-ହାୟ ଖ୍ରୀଷ୍ଟାବ୍ଦ 538 ମସିହାରେ ପାପାସୀୟ ରୋମ ଯେ ରବିବାର-ନିୟମ ପ୍ରଚଳିତ କଲା, ତାହା ପାଇଁ ସେହି ପାପାସୀୟ ରୋମ ବିରୋଧରେ ବିଚାର ଥିଲା; ଏବଂ ତୃତୀୟ ତୁରୀ-ହାୟ ହେଉଛି ଅତ୍ୟନ୍ତ ସମୀପ ଭବିଷ୍ୟତ୍ରେ ଆସୁଥିବା ରବିବାର-ନିୟମ ସଙ୍କଟ ପାଇଁ।

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.

ዮሴፍ ቤትስ ስለ መጨረሻዎቹ ሦስቱ ቤተ ክርስቲያናት ያለውን የአቅድሞ አባቶች ግንዛቤ እንደ አንድ ነጠላ ምልክት በመጠቀም በሚለራይት ዘመን ያሉ ሦስት ዘመናዊ ቤተ ክርስቲያናትን ለመግለጽ ይጠቀማል። በንባቡ ውስጥ ያለው ሁሉም አጽንዖት በቤትስ የተጨመረ ነበር።

> “‘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.

> “‘ସମଗ୍ର ଦେଶରେ, ପ୍ରଭୁ କହୁଛନ୍ତି; ତାହାର ମଧ୍ୟରେ ଦୁଇ ଅଂଶ କାଟି ଦିଆଯିବ, ଏବଂ ମରିଯିବ; କିନ୍ତୁ ତୃତୀୟ ଅଂଶ ତାହାରେ ଅବଶିଷ୍ଟ ରହିବ।’ ଈଶ୍ୱର କହୁଛନ୍ତି ଯେ ସେ ଏହି ତୃତୀୟ ଅଂଶକୁ ଅଗ୍ନି ମଧ୍ୟରୁ ନେଇଯିବେ, ଏବଂ ସେମାନଙ୍କୁ ଶୁଦ୍ଧ କରିବେ। ସେମାନେ ତାଙ୍କୁ ଡାକିବେ, ଏବଂ ସେ ସେମାନଙ୍କ କଥା ଶୁଣିବେ। ସେ କହିବେ, ‘ଏମାନେ ମୋର ଲୋକ’; ଏବଂ ସେମାନେ କହିବେ, ‘ପ୍ରଭୁ ହିଁ ମୋର ଈଶ୍ୱର।’ ପ୍ରଥମ ଅଂଶ, ସାର୍ଦ୍ଦିସ୍, ନାମମାତ୍ର ମଣ୍ଡଳୀ କିମ୍ବା ବାବିଲୋନ। ଦ୍ୱିତୀୟ ଅଂଶ, ଲାଓଦିକିଆ, ନାମମାତ୍ର ଆଡଭେଣ୍ଟିଷ୍ଟ। ତୃତୀୟ ଅଂଶ, ଫିଲାଦେଲଫିଆ, ପୃଥିବୀରେ ଈଶ୍ୱରଙ୍କ ଏକମାତ୍ର ସତ୍ୟ ମଣ୍ଡଳୀ, କାରଣ ସେମାନେ ଈଶ୍ୱରଙ୍କ ନଗରକୁ ପରିବର୍ତ୍ତିତ ହେଇ ନିଆଯିବେ। ପ୍ରକାଶିତ ବାକ୍ୟ 3:12; ଇବ୍ରୀୟ 12:22–24। ଯୀଶୁଙ୍କ ନାମରେ, ମୁଁ ତୁମ୍ଭମାନଙ୍କୁ ପୁଣିଥରେ ଉତ୍ସାହିତ କରୁଛି ଯେ ଲାଓଦିକିଆମାନଙ୍କୁ ସୋଦୋମ ଓ ଗୋମୋରାହରୁ ପଳାଇବା ପରି ପଳାଇଯାଅ। ସେମାନଙ୍କ ଶିକ୍ଷା ମିଥ୍ୟା ଏବଂ ଭ୍ରମଜନକ; ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବିନାଶକୁ ନେଇଯାଏ। ମୃତ୍ୟୁ! ମୃତ୍ୟୁ!!* ଅନନ୍ତ ମୃତ୍ୟୁ!!! ସେମାନଙ୍କ ପଥରେ ଅଛି। ଲୋତଙ୍କ ଭାର୍ଯ୍ୟାଙ୍କୁ ସ୍ମରଣ କର।” 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.

Seenaa Mileriittii keessatti, Sardis waldaa maqaa jiraachaa jettu qabdu ture, garuu duʼee ture.

> 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.

> Gara ergamaa waldaa Sardisitti akkana jedhii barreessi; Inni Hafuurota Waaqayyoo torban, urjoota torbanis qabu akkana jedha; Ani hojii kee beeka; ati maqaa jiraataa taʼuu qabda, garuu duuteetta. Mul’ata Yohaannis 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?

Waaʼee Waaqayyoo yeroo hundumaa maqaa qabu. Maqaan isaanii yeroo seenaa Efesoonii hamma Phergaamoo turetti “Kiristaana” ture. Maqaan isaanii yeroo mootummaa paaphaasummaa turetti “waldaa gammoojjii keessa jirtu” ture. Erga urjiin barii, jechuunis Yohannis Wycliffe, mulʼachuu jalqabee irraa kaasee maqaan isaanii “Pirootestaantii” ture. Yeroo dhumaa keessatti bara 1798tti, Pirootestaantonni gara waldaa Roomaa deebiʼuu isaanii duraanuma jalqabanii turan. Kana yeroo sanatti barbaachisaa ture qorumsa tokko qofa; innis akka maqaa isaanii ittiin of waaman utuma qabatanii jiranuu, ammas waldaa filatamoo akka hin taane dhugaa baasu ture. Birraa bara 1844tti, qorumsa isa akka isaan waldaa maqaa kakuu Kiristoos baattu sana ammas akka hin taane mulʼisu bira gaʼan. Seenaa Eliyaas dhugaa kanaaf ragaa lammaffaa baayʼee balʼinaan ibsu kenna. Yeroo isaan amala isaanii isa dhugaa mulʼisanitti, Millerotaaf jalqabarratti Pirootestaantonni akka isaan intallan Baabilon taʼan agarsiisanii jiru adda baasuun ulfaataa ture. Garuu Milleronni dhuma irratti waanuma kana godhan; ergaa ergamaa lammaffaa raawwachuudhaan lubbuuwwan waldoota kufan sana keessaa waamuu jalqaban. Sana booddees adeemsi qorumsa tokko ture; innis akka Milleronni amala isaanii ofii mulʼisan godhu ture. Isaan Filadelfiyaa turan moo Lodiiqeyaa?

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.

ፊላደልፊያውያን ክርስቶስን ወደ ቅድስተ ቅዱሳን ተከትለው ገቡ፤ እንዲህ ማድረግን የነፈጉት እነዚያ ሚለራውያን ግን የሎዶቅያውያንን ባህርይ ገለጡ። ስለዚህ፣ ባትስ እነዚህን ሦስት ቤተ ክርስቲያናት በአንድ ታሪክ ውስጥ ተመሳሳይ ዘመን እንደነበሩ የሚለውን መለያየት የሚደግፍ ምክንያታዊ አወቃቀር እናገኛለን። ያ ታሪክም፣ መንፈሳዊ መነሣሣት እንደሚያሳውቀን፣ በፊደል በፊደል እንደ ተፈጸመ እና እንደሚፈጸም በአሥሩ ደናግል ምሳሌ ትንቢታዊ አወቃቀር ውስጥ ተፈጽሞ ነበር።

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

> “Fakkeenyi dubartoota kudhanii kan Maatewos 25 keessa jiru muuxannoo saba Adventistotaa illee ni agarsiisa.” 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.

> “Dubartoonni kudhan turan keessaa shanan ogeeyyii, shananis gowwoota akka turan fakkeenya sanaaf yeroo baay’ee ni waamama. Fakkeenyi kun jecha isaatiin guutummaatti raawwatameera, ammas ni raawwatama; yeroo kanaaf hojii addaa waan qabuuf; akkuma ergaa ergamaa sadaffaatti, raawwatameera, akkasumas hamma xumura yerooatti dhugaa yeroo ammaa ta’ee itti fufa.” Review and Herald, August 19, 1890.

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

Waldaan xumuraa sadan dhumaa warra sochii Millerite keessaa alaa akka Sardis ni bakka bu’u; warri sochii sana keessa jiran immoo yookaan Filadelfiyaa yookaan Laa’odiqiyaa ni bakka bu’u. Waldaan sadan sun Mul’ata Yohaannis boqonnaa sadii keessatti ibsaman; waldoonni afran jalqabaa immoo boqonnaa lama keessatti jiru. Kanaafuu, yeroo Obboleettiin White seenaa boqonnaa sadii kan Mul’ata Yohaannisitti wabii gootu, waldoota isuma kana Joseph Bates amma duraan adda baase sana qofa agarsiisaa jirti.

> “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.

> “Yaa akkam ibsa guddaa! Haala sodaachisaa kana keessatti kanneen baayʼeen hammam hedduu dha. Tajaajilaa Wangeelaa hunda garaadhaan nan kadhadha akka inni kutannoodhaan boqonnaa sadaffaa Mulʼata Yohaannis qoratu; keessatti haalli wantoota guyyoota dhumaa keessa jiran ifatti ibsameera. Keeyyata hunda boqonnaa kana keessaa of eeggannoodhaan qoradhaa; sababni isaas, dubbiiwwan kanaan Yesuus isinitti dubbachaa jira.” Manuscript Releases, jildii 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.

Milerait istorii keessatti waldoota yeroo ammaa sadan xumura Adveentizimii irratti irra deebi’anii mul’atu. Joseph Bates sochiiwwan yeroo Mileraitii adda baasee, Sardisiin intallan Baabilon jechuun ibse; isaanis dhaggeeffattoota ergaa ergamaa lammaffaa ta’an. Inni falmii garee xinnoo Kristosin Onkoloolessa 22, 1844 keessatti Gara Iddoo Hundumaa Caaluutti hordofee seenee fi warra Iddoo Qulqulluu keessaa ba’uuf socho’uu didan gidduu ture ilaallachaa ture. Inni Laa’odiiqeyaa keessaa dukkana isaan fudhatan keessaa isaan waamuuf yaalaa ture; akkasumas ija-jaamummaan isaanii keessaa kutaan tokko yoo xiqqaate, William Miller sochii Laa’odiiqeyaa keessatti iddoo mootummaa fudhachuu isaatiin dhufe. Kun falmii isa ergaa Philaadelfiyaatti keessatti adda baafame sanauma dha.

> 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.

> Kunoo warra mana sagadaa Seexanaa keessaa, warra “Nuti Yihudoota” jedhan, garuu akkas hin taane, soban sanaa, ani akka dhufanii miilla kee duratti sagadanii, ani si jaalladhe akka beekan nan godha. Mul’ata Yohaannis 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.

ଏକ ଧାର୍ମିକ ସଙ୍କଟ ସଦା ବଡ଼ ନିରାଶା ସମୟରେ ଯେପରି ହୋଇଥିଲା, ସେପରି ଦୁଇ ପ୍ରକାରର ଉପାସକଙ୍କୁ ଉତ୍ପନ୍ନ କରେ। ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଧର୍ମର ଚାଦର ସର୍ଦ୍ଦିସରୁ ନିଆଯାଇଥିଲା, କାରଣ ସେମାନେ ରୋମକୁ ଫେରିଯାଇ ଅଧିକାରିକ ଭାବେ ରୋମର କନ୍ୟା ହୋଇଥିଲେ। ପରେ ସେହି ଚାଦର ମିଲେରୀୟ ଆଡଭେଣ୍ଟବାଦଙ୍କ ପାଖରେ ରହିଲା, କିନ୍ତୁ ତାହାର କିଛି ସମୟ ପରେ ଏକ ପରୀକ୍ଷା ଦୁଇ ଶ୍ରେଣୀକୁ ଉତ୍ପନ୍ନ କଲା, ଯେଉଁମାନେ ନିଜକୁ ଛୋଟ ପାଳ ବୋଲି ଘୋଷଣା କରୁଥିଲେ। ଗୋଟିଏ ସତ୍ୟ ପାଳ ଏବଂ ଗୋଟିଏ ନକଲି ପାଳ। ବେଟ୍ସ ସେହି ଛୋଟ ପାଳଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲେ, ଯେଉଁମାନେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଅନୁସରଣ କରି ଅତି ପବିତ୍ର ସ୍ଥାନକୁ ପ୍ରବେଶ କରିଥିଲେ। ତାଙ୍କର ସଂଘର୍ଷ ଥିଲା ସେମାନଙ୍କ ସହିତ, ଯେମାନେ ଲାଓଦିକୀୟ ଥିଲେ ଏବଂ ନିଜକୁ ଛୋଟ ପାଳ ବୋଲି ଘୋଷଣା କରୁଥିଲେ। ଫିଲାଦେଲଫିୟ ଭାବେ, ବେଟ୍ସଙ୍କ ସଂଘର୍ଷ ଥିଲା ଶୈତାନଙ୍କ ସମାଜଗୃହ ସହିତ—ଏକ ଏମିତି ଦଳ, ଯେଉଁମାନେ ନିଜକୁ ଈଶ୍ୱରଙ୍କ ଲୋକ ବୋଲି ଦାବି କରୁଥିଲେ, କିନ୍ତୁ ମିଥ୍ୟା କହୁଥିଲେ ଏବଂ ଯିହୁଦୀ ନ ଥିଲେ।

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.

Yeroo fakkeenyi kun yeroo dhumaaf xumuramu dhuma Adventizimii irratti, saba kakuu filatamaa tokko ni jiraata; isaanis bara dhumaa keessa, jechuun 1989tti, akkuma hoggantoonni Yihudootaa yeroo dhaloota Kiristoositti darbamanitti darbamu. Dhaloonni Kiristoos seenaa raajii sana keessatti yeroo dhumaa bakka bu’a. Yommuu seenaa Kiristoos seensa injifannootiin Yerusaalem seenuu gahe, seenaa Iyya Biyyoo Halkan Walakkaa yeroo Milleritee fakkeenyaan ibsame. Mul’inni hafuuraa irra deddeebi’ee mallattoo fannoo fi Abdii Kutannaa Guddaa bara 1844 wal bira qabee agarsiisa. Yihudaan Laa’odiiqeyoota seenaa Kiristoos bakka bu’a; ergamoonni immoo Filadelfiyoota turan. Waggaa sadii fi walakkaa fannoo booddee, Filadelfiyoonni, kan Batesiin bakka bu’an, Laa’odiiqeyoota waldaa kufte keessaa waamuuf yaalan; waldaan kufte sunis bartuu Yihudaa Asqorotiiin bakka buute.

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.

Bara 1989tti keessatti namoonni kakuu filatamoo duraanii ifa hiikame sana ni didan; isaanis darbaman. Yommuu abdii kutannaan jalqabaa Adoolessa 18, 2020 dhufe, adeemsi qormaataa warra duraan sochii tokko irraa taʼan fakkaatan gidduutti jalqabe. Garuu gareen tokko Laaʼodiiqeyaa dha, gareen kaan immoo Filaadelfiyaa dha. Akkuma Yihuudaan dura fannoo dura Kiristoosin dabarsee kennuuf yeroo sadii Saanhedriinii wajjin kakuu gale, Laaʼodiiqeyoonni seenaa Fulbaana 11, 2001 boodaa keessatti argamanis yeroo sadii qalbii jijjiirrachuuf kennaman keessatti kufanii jiru. Seera Dilbataa yeroo dhihoo keessatti dhufu irratti, akkuma Yihuudaan muka irratti fannifamee mulʼateetti, Laaʼodiiqeyoonni Filaadelfiyoota irraa adda taʼuu isaanii dhugumaan ni mulʼata. Addaan baafamuun qamadii fi ashaakiltii yeroo haamamuu irratti taʼa. Nutis saffisaan gara haamamuu sanaatti dhihaachaa jirra.

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.

Dhugoonni kun yeroo fi yoo nuu hubachuun feenu, mala Macaafa Qulqulluu qofatu “dhugaa” baasee mul’isuun dhaabuun danda’u jechuunis “taariikhsisimi” qofa ta’uu isaa yeroo fudhannu qofa beekamu. Malla dhugaan preeterizimii miti, fuuturiizimii miti, dispeensaashinaalizimii miti, wokiizimii miti, ogummaa naahwii yookaan seenaa miti, yookaan garaagarummaa soba Seexanaa hedduu keessaa kam iyyuu miti. Jechi beekamaan yeroo baay’ee dubbatamu tokko jira; inni falaasamaa mootummaa jaarraa kudha torbaffaa Jean-Jacques Rousseau jedhamutti hirkifamee himama, akkasumas karaa hedduudhaan irra deebi’amee ibsameera; garuu bu’uurri yaadichaa, “Dogoggorri hundee hedduu qaba, dhugaan garuu tokko qofa qaba” jedhu dha. “Dhugaan” Alfaa fi Oomeegaa dha; inni akka hidda lafa gogaa keessaa ba’etti jira.

> “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.

> “ସେପରି ବାଇବେଲ୍‌ ମଧ୍ୟ ତାଙ୍କ କୃପାର ଧନସମ୍ପଦର ଭଣ୍ଡାରଗୃହ ଅଟେ। ସ୍ୱର୍ଗପର୍ଯ୍ୟନ୍ତ ଉଚ୍ଚ ଏବଂ ଅନନ୍ତକାଳକୁ ପରିବ୍ୟାପ୍ତ କରୁଥିବା ଏହାର ସତ୍ୟମାନଙ୍କର ମହିମା ଅବିବେଚିତ ରହିଯାଏ। ମନୁଷ୍ୟଜାତିର ବିପୁଳ ଭାଗ ପାଇଁ, ଖ୍ରୀଷ୍ଟ ସ୍ୱୟଂ ‘ଶୁଷ୍କ ଭୂମିରୁ ଉତ୍ପନ୍ନ ମୂଳ ପରି’ ଅଟନ୍ତି, ଏବଂ ସେମାନେ ତାଙ୍କ ମଧ୍ୟରେ ‘ଏମିତି କୌଣସି ସୌନ୍ଦର୍ଯ୍ୟ ଦେଖନ୍ତି ନାହିଁ, ଯାହା ପାଇଁ’ ସେମାନେ ‘ତାଙ୍କୁ ଆକାଂକ୍ଷା କରିବେ।’ Isaiah 53:2. ଯେତେବେଳେ ଯୀଶୁ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଥିଲେ, ମାନବତାରେ ଈଶ୍ୱରଙ୍କ ପ୍ରକାଶରୂପେ, ଶାସ୍ତ୍ରୀ ଓ ଫରିଶୀମାନେ ତାଙ୍କୁ କହିଲେ, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. ଏକାଧିକରେ ତାଙ୍କର ଶିଷ୍ୟମାନେ ମଧ୍ୟ ନିଜ ହୃଦୟର ସ୍ୱାର୍ଥପରତାରେ ଏତେ ଅନ୍ଧ ହୋଇଯାଇଥିଲେ ଯେ, ସେମାନଙ୍କ ପାଖରେ ପିତାଙ୍କ ପ୍ରେମକୁ ପ୍ରକାଶ କରିବା ପାଇଁ ଆସିଥିବା ତାଙ୍କୁ ବୁଝିବାରେ ବିଳମ୍ବ ହେଉଥିଲା। ଏହି କାରଣରୁ ଯୀଶୁ ମନୁଷ୍ୟମାନଙ୍କ ମଝିରେ ରହିଥାଇ ମଧ୍ୟ ନିର୍ଜନତାରେ ଚାଲିଥିଲେ। ସେ କେବଳ ସ୍ୱର୍ଗରେ ହିଁ ପୂର୍ଣ୍ଣରୂପେ ବୁଝାଯାଇଥିଲେ।” 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.

Dhugaan amma nu qoodaa jirru kun keessatti beekamuu qaba jechuunis guddinni dhugaa seenaa guutuu keessatti tarkaanfachiisaa taʼuu isaa keessatti; caalaatti immoo hubannoon keenya dhugaa waaʼee Alpha fi Omega keessatti kaaʼamuu qaba, jechuunis keessatti Yesuus dhuma waan tokkoo jalqaba waan sanaa wajjin walitti hidhata qabu akka taʼe ibsu.

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.

መበል ኣርባዕተ ቤተ ክርስቲያን ትያጥራ እያ፣ እርሳ ድማ ጳጳሳዊ ሥርዓት ከምቲ ሓምሻይ መንግሥቲ ናይ ትንቢት መጽሓፍ ቅዱስ ዝገዝአሉ ዘመን ትወክል፤ እዚ ድማ እቲ ቤተ ክርስቲያን ኣብ በረኻ ኣብ ምርኮ ዝነበረትሉ ዘመን እዩ። ምርኮ መንፈሳዊ እስራኤል ብመንፈሳዊ ባቢሎን ንሓደ ሽሕን ክልተ ሚእትን ስሳን ዓመታት፣ ብምርኮ ትክክለኛ እስራኤል ብትክክለኛ ባቢሎን ንሰብዓ ዓመታት ከም ምሳሌ ተገልጸ።

> “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.

> “Harʼa Waaqayyoo mootummaa nama bade tokkoo fayyinaaf karoorri Waaqa irraa kenname guutummaatti raawwatamuuf akka itti fufu bilisa dha. Jaarraawwan hedduudhaaf uummanni Waaqayyoo mirga isaanii keessatti danqaa guddaa jala turan. Wangeelli qulqullinna isaatiin lallabamuun dhorkamee ture, warra ajaja namootaa cabsuuf ija jabinaan ka’an irratti adabbii keessaa isa hamaa taʼe ni raawwatama ture. Kanaafis, iddoo wayinii seera qabeessa guddichi Gooftaa guutummaatti jechuun ni dandaʼama hojii malee hafee ture. Uummanni ifa dubbii Waaqayyoo irraa mulqame ture. Dukkanni dogoggoraa fi amantii sobaa beekumsa amantii dhugaa balleessuuf sodaachisaa ture. Yeroo dheeraa ariʼatama gara jabeessa kana keessatti waldaan Waaqayyoo lafa irratti akkuma ijoolleen Israaʼel yeroo boojiʼamuu keessatti Baabilonitti boojiʼamanii turan sana dhuguma boojiʼamtee turte.” 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.

ବାବିଲୋନରେ ସତ୍ତର ବର୍ଷର ବନ୍ଦିବାସ ଥୁଆତୀରା ମଣ୍ଡଳୀ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି। ଥୁଆତୀରା ମଣ୍ଡଳୀ ସେହି କାରଣରୁ ଉତ୍ପନ୍ନ ପ୍ରଭାବ ଅଟେ, ଯାହା ପର୍ଗାମୁସ ଦ୍ୱାରା ପ୍ରତିନିଧିତ। ପର୍ଗାମୁସ ସେହି ସମ୍ରାଟ କନ୍ଷ୍ଟାଣ୍ଟିନ୍‌ଙ୍କ ପ୍ରତୀକ, ଯିଏ ମୂର୍ତ୍ତିପୂଜାକୁ ଖ୍ରୀଷ୍ଟଧର୍ମ ସହିତ ମିଶାଇଦେଇଥିଲେ। ତାଙ୍କର ମୂର୍ତ୍ତିପୂଜାର ପ୍ରତୀକ ଥିଲା ସୂର୍ଯ୍ୟଉପାସନା। ପ୍ରାଚୀନ ଇସ୍ରାଏଲକୁ ଥୁଆତୀରାର ସତ୍ତର ବର୍ଷ ପାଇଁ ବନ୍ଦିବାସକୁ ନେଇଯିବାର ବାଇବେଲୀୟ କାରଣ ହେଉଛି, ସେମାନଙ୍କର ରାଜାମାନେ ନିଜମାନଙ୍କ ଚାରିପାଶେ ଥିବା ମୂର୍ତ୍ତିପୂଜକ ଜାତିମାନଙ୍କ ସହିତ ସମ୍ପର୍କ ଓ ମୈତ୍ରୀ-ଚୁକ୍ତି ସ୍ଥାପନ କରିଥିଲେ, ଯାହା ଦେବବାକ୍ୟ ବିରୋଧରେ ସରାସରି ବିଦ୍ରୋହ ଥିଲା। ପରମେଶ୍ୱର ପୁନଃପୁନି ଇସ୍ରାଏଲକୁ ସତର୍କ କରିଥିଲେ ଯେ, ସେମାନେ ନିଜମାନଙ୍କ ଚାରିପାଶେ ଥିବା ଅନ୍ୟଜାତିମାନଙ୍କ ସହିତ ମିଶିଯିବେ ନାହିଁ। ଦଶ ଆଜ୍ଞା—ଯାହାର ରକ୍ଷକ ଭାବେ ପ୍ରାଚୀନ ଇସ୍ରାଏଲ ନିଯୁକ୍ତ ହୋଇଥିଲା—ମୂର୍ତ୍ତିପୂଜାକୁ ସ୍ପଷ୍ଟଭାବେ ନିଷେଧ କରେ। ପ୍ରଭୁ ଯେତେବେଳେ ହୋରେବର ଗୁହା ପାଖରେ ମୋଶାଙ୍କ ସମ୍ମୁଖରେ ଅତିକ୍ରମ କରି ନିଜ ଚରିତ୍ର ପ୍ରକାଶ କଲେ, ସେତେବେଳେ ସେ ଯେ ସତର୍କବାଣୀକୁ ଆମେ ଉଲ୍ଲେଖ କରୁଛୁ, ତାହାକୁ ଦୁଇଥର ସମ୍ମିଳିତ କରିଥିଲେ।

> 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.

> Innis akkana jedhe, Kunoo, ani kakuu sii wajjin seena; saba kee hundumaa duratti hojii dinqisiisaa, isa guutummaa lafaa irratti yookaan saba kam iyyuu keessatti hin hojjetamin nan raawwadha; sabni ati gidduu isaanii jirtu hundinuu hojii Waaqayyoo ni argu; wanti ani si wajjin raawwadhu waan sodaachisaa dha. Waan ani harʼa si ajaju eegi; kunoo, ani si duraa Amoorota, Kanaanota, Heetota, Pheriizota, Hiivota, fi Yebuusota nan ariʼa. Of eeggadhu, biyya ati itti seentu sana keessa jiraattota ishee wajjin kakuu akka hin seenneef; yoo akkas taʼe gidduu keetti kiyyoo taʼa. Garuu iddoo isaanii aarsaa diigaa, fakkii isaanii caccabsaa, bosona isaanii murraa. Ati waaqa biraa kam iyyuu hin waaqeffatin; jechuunis, Waaqayyo, maqaan isaa Hinaaffaa, Waaqa hinaafu dha. Jiraattota biyya sanaa wajjin kakuu akka hin seenneef of eeggadhu; isaan waaqota isaanii duukaa ejjituu taʼanii aarsaa waaqota isaaniitiif ni dhiʼeessu; tokkoon isaanii si waamee ati immoo aarsaa isaa irraa ni nyaatta; ati intallan isaanii ilmaan keetiif ni fuuta; intallan isaaniis waaqota isaanii duukaa ejjituu taʼanii ilmaan kee immoo waaqota isaanii duukaa akka ejjitan ni godhu. Baʼuu 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.

Waaqa kana qajeelfama kana qofaan al lama Israa’el durii akeekkachiise; akkasumas dhugaa ba’umsi macaafa qulqulluu biroo baay’een ni jiru, isaanis Israa’el durii akka saboota naannoo isaanii waaqolii tolfamoo waaqeffatan sanaa wajjin kakuu tokko illee hin galle ajaja itti kenname ragaa ba’u. Araarri sun jalqabe yeroo Israa’el durii Waaqayyoo fi mootummaa Waaqayyoo isaatiin bulu sana didde. Yommuu isaan mootii hawwan, Waaqayyo mootii akka qabaatan isaaniif hayyame; yeroo sanaa kaasee mootota hundumaa keessaa baay’een isaanii, akkasumas dhugumatti mootiin tokko illee gosoota kudhan kaabaa sanaa keessaa hin hafne, ajaja sana guutummaatti tuffatan. Qajeelfamni Israa’el saboota waaqolii tolfamoo waaqeffatan naannoo isaanii jiran irraa adda fi addatti filatamoo ta’uu qabdi jedhu sun didame; didamuun sunis araara Constantine boodarra mallattoo isaa ta’uudhaan mul’ifame. Pergamos fi Constantine fincila mootota Israa’el kan waaqeffannaa waaqolii tolfamoo waldaa Waaqayyoo keessa galchan bakka bu’u. Kufaan amantii irraa irraa deebi’uun mootii Saa’ol irraa jalqabe kufaatii waldaa Kiristaanaa kan Bobiloon hafuuraa keessatti booji’amuutti geesse fakkeenyaan agarsiise. Seenaa qulqulluu kan mootii Saa’ol irraa jalqabee hanga booji’amuu Bobiloonitti itti fufe waldaa Pergamosiin mallatteeffameera. Booji’amuun waggoota torbaatamaa itti aansuun waldaa Tiyaatiraa ture.

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.

Efesos, waldaa Biyya Abdachiif yeroo loluuf gara fuulduraatti baatu bakka bu’a. Efesos yeroo Musee fi bilisa ba’uu Israa’el garbummaa Gibxii jalaa bakka bu’a.

> “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.

> “Kitaabni Qulqulluun badhaadhummaa isaa hunda dhaloota isa dhumaa kanaaf walitti kuusee walitti hidhee kaa’eera. Dhimmoonni gurguddoon hundi fi raawwileen seenaa Kakuu Moofaa keessatti jiran, bara dhumaa kana keessatti waldaa kiristaanaa keessatti irra deebi’anii ta’aa turanii jiru.” 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.

Misir keessaa bilisummaan argameen seenaa bakka bu’ame sun bara dhumaatti irra deebi’amee mul’ata. Kanaafuu, seenaa Millerite keessattis inni irra deebi’ame. Sababii kanaaf obboleettiin White seenaa sana irra deddeebiin seenaa Millerite ibsuuf wabeeffatti. Isheen Abdii Kutannaa Guddaa bara 1844 sana, yeroo Ibrootni loltoonni Fara’oon duuba isaanii irraa itti dhiyaachaa jiranii fi isaan Galaana Diimaa dura dhaabatanitti mudateen wal qixxeessiti. Akkasumas seenaa bilisummaadhaan Misir keessaa ba’anii yeroo Kiristoositti ta’e wajjin wal qixxeessiti; kanaaf abdii kutannaan bartootaa irratti fannoo duratti mudate, abdii kutannaa Galaana Diimaa irratti tureen fakkeenya qaba ture; kunis akkasuma Abdii Kutannaa Guddaa bara 1844 tiif fakkeenya ture. Abdii kutannaan fannoo irratti mudate kun jalqaba mootummaa waldaa Efesoon agarsiisa ture. Yeroon Musee jalqaba Israa’el durii keessatti ture, waldaa Efesooniin bakka bu’ame; kunis akkasuma yeroo Kiristoositti jalqaba Israa’el ammayyaa fakkeenya ture. Seenaaleen lamaan isaanii iyyuu waldaa Efesooniin bakka bu’aniiru. Dhugaa asitti adda baasaa jirru kana Future for America waggoota dheeraaf yeroo baay’ee ifatti dhiyeessaa ture; kanaaf ani asitti ilaalcha waliigalaa qofa kennaa jira.

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.

Seenaa Kiristoos keessatti jalqaba saba kakuu haaraa kan yeroo sabni kakuu isa duraan filatame bira darbamaa jiru keessatti kaafamaa jiru argina. Seenaan Kiristoos dhuma Israa’el durii ti; akkuma jalqaba Israa’el durii keessatti seenaa bilisa baasamuu Gibxii irraa keessatti sabni kakuu duraan filatame tokko sabicha kakuu haaraaaf bira darbame ture.

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.

Kiristoos seenaa keessatti ummanni filatamoo durii sun waggaa 70 keessa Yerusaalem barbadaaʼuu isaatiin xumura isaanii isa dhumaa gaʼan. Jalqabatti, yeroo Museetti, ummanni filatamoo durii sun waggaa afurtama keessatti lafa onaa keessatti duʼan; Iyyaasuu fi Kaaleeb immoo bakka-buutota ummata filatamoo haaraa, akkuma ergamoonni yeroo mootummaa waldaa Efesoon lallaba wangeelaa gara addunyaatti geessanitti, ergaa gara Biyya Abdachiifamteetti geessuuf murtaaʼe taʼan.

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.

የጥንታዊት እስራኤል መጀመሪያና መጨረሻ፣ እንዲሁም የዘመናዊት እስራኤል መጀመሪያ ሁሉ፣ ከቀድሞ የተመረጠ ሕዝብ ወደ አዲስ የተመረጠ ሕዝብ የሚደረግ ሽግግርን ያመለክታሉ። በሁለት ወይም በሦስት ምስክሮች ምስክርነት ነገር ይጸናል፤ እነዚህም ሦስቱ የምስክሮች መስመሮች እያንዳንዳቸው የቀድሞውን የተመረጠ ሕዝብ ፍቺ ያመለክታሉ፣ እነዚህም ምስክሮች መጨረሻን ከመጀመሪያ የሚገልጥ የአልፋና ኦሜጋ ፊርማ አላቸው። እግዚአብሔር ከመቶ አርባ አራት ሺህ ጋር ቃል ኪዳን በሚገባበት ጊዜ፣ የሚተው አንድ ቀድሞ የተመረጠ ሕዝብ ይኖራል። እግዚአብሔር የውዥንብር ፈጣሪ አይደለም፤ እርሱ ፈጽሞ አይለወጥም፣ ቃሉም ፈጽሞ አይወድቅም።

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.

Misiraa Gibxii keessaa fi injifannoowwan Waaqayyo Iyyaasuun karaa raawwate waldaa Efesooniin bakka bu’aniiru; garuu Efesoon jaalala ishee isa jalqabaa dhabuuuf murteeffamtee turte. Yommuu Iyyaasuun boqotutti dhaloonni biraan ka’e; kunis yeroo Simiirnaa bakka bu’amu agarsiisa. Hojii dinqisiisaa Iyyaasuun Biyya Abdachiifamtuu qulqulleessuuf hojjetee guutummaatti raawwatamee hin xumuramne; sababiin isaas uummanni ofiin of quufee hojii Iyyaasuuf kenname sana dhiisee ture. Isaan jaalala isaanii isa jalqabaa dhabaniiru. Yeroon sunis hanga Israa’el Waaqayyoon diddee, mootummaa Saa’ol immoo Saamu’eel dibee muudutti itti fufe; kunis akkuma kanaan waldaa Phergaamoon seensise.

> “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.

> ସ୍ମୁର୍ଣ୍ଣାଙ୍କ ପାଇଁ ଏହି ସନ୍ଦେଶ ଆସିଥିଲା, ଯାହା ଏସିଆ ମାଇନରର ଏକ ମଣ୍ଡଳୀ ଥିଲା, ଏବଂ ସେହିପରି ସମଗ୍ର ଖ୍ରୀଷ୍ଟିୟ ମଣ୍ଡଳୀଙ୍କ ପାଇଁ ମଧ୍ୟ, ଦ୍ୱିତୀୟ ଓ ତୃତୀୟ ଶତାବ୍ଦୀ ସମୟରେ। ସେହି ସମୟ ଏମିତି ଥିଲା, ଯେତେବେଳେ ପୌତ୍ତଳିକତା ଜଗତରେ ସର୍ବୋଚ୍ଚ ପ୍ରାଭୁତ୍ୱ ପାଇଁ ତାହାର ଅନ୍ତିମ ପ୍ରତିରୋଧ କରୁଥିଲା। ଖ୍ରୀଷ୍ଟଧର୍ମ ଅଦ୍ଭୁତ ଦ୍ରୁତତାରେ ପ୍ରସାରିତ ହୋଇଥିଲା, ଏପର୍ଯ୍ୟନ୍ତ ଯେ ସେଥିର ସୁବାର୍ତ୍ତା ସମଗ୍ର ଜଗତରେ ପରିଚିତ ହୋଇଯାଇଥିଲା। କେହି ହୃଦୟ-ପରିବର୍ତ୍ତନ ଦ୍ୱାରା ଖ୍ରୀଷ୍ଟଙ୍କ ବିଶ୍ୱାସକୁ ଗ୍ରହଣ କଲେ; ଅନ୍ୟମାନେ, ପ୍ରୟୋଗ କରାଯାଇଥିବା ଯୁକ୍ତିର ଶକ୍ତିରେ; ଏବଂ ଆଉ କେହି କେହି, ଏହା ଦେଖିପାରୁଥିଲେ ଯେ ପୌତ୍ତଳିକତାର ପକ୍ଷ କ୍ଷୀଣ ହେଉଛି, ଏବଂ ନୀତିଗତ ବିବେଚନା ତାଙ୍କୁ ସେହି ପକ୍ଷକୁ ନେଇଗଲା, ଯାହା ବିଜୟୀ ହେବାକୁ ପ୍ରତିଶ୍ରୁତ ଦେଉଥିଲା। ଏହି ପରିସ୍ଥିତିମାନେ ମଣ୍ଡଳୀର ଆଧ୍ୟାତ୍ମିକତାକୁ ଦୁର୍ବଳ କରିଦେଲା। ପ୍ରେରିତିକ ମଣ୍ଡଳୀର ବିଶେଷ ଲକ୍ଷଣ ଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମା କ୍ରମେ ଲୁପ୍ତ ହୋଇଗଲା। ଏହା ଏକ ଏମିତି ଦାନ, ଯାହା ଯେହି ମଣ୍ଡଳୀଙ୍କୁ ଅର୍ପିତ ହୁଏ, ତାହାକୁ ବିଶ୍ୱାସର ଏକତାରେ ଆଣିଥାଏ। ଯେତେବେଳେ ସତ୍ୟ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନେ ରହିଲେ ନାହିଁ, ମିଥ୍ୟା ଶିକ୍ଷାମାନେ ଶୀଘ୍ର ବିସ୍ତାରିତ ହେଲା; ଗ୍ରୀକମାନଙ୍କର ଦର୍ଶନଶାସ୍ତ୍ର ଶାସ୍ତ୍ରମାନଙ୍କର ଏକ ଭ୍ରାନ୍ତ ବ୍ୟାଖ୍ୟାକୁ ଜନ୍ମ ଦେଲା, ଏବଂ ପ୍ରାଚୀନ ଫରିସୀମାନଙ୍କର ଆତ୍ମଧାର୍ମିକତା, ଯାହାକୁ ଖ୍ରୀଷ୍ଟ ଏତେ ସମୟ ନିନ୍ଦା କରିଥିଲେ, ପୁନର୍ବାର ମଣ୍ଡଳୀର ମଧ୍ୟରେ ପ୍ରକାଶିତ ହେଲା। କନ୍ଷ୍ଟାନ୍ଟାଇନଙ୍କ ଶାସନପୂର୍ବରୁ ଥିବା ଦୁଇ ଶତାବ୍ଦୀ ସମୟରେ ସେହି ଅପକାରମାନଙ୍କର ଭିତ୍ତି ପକାଇ ଦିଆଯାଇଥିଲା, ଯାହା ପରବର୍ତ୍ତୀ ଦୁଇ ଶତାବ୍ଦୀ ମଧ୍ୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ବିକଶିତ ହେଲା। ଏହି ସମୟାବଧିରେ, ରୋମ ସାମ୍ରାଜ୍ୟର ଅନେକ ଅଞ୍ଚଳରେ ଶହୀଦତ୍ୱ ଲୋକପ୍ରିୟ ହୋଇଯାଇଥିଲା। ଏହା ଯେତେ ଅଦ୍ଭୁତ ପ୍ରତୀତ ହେଉନାହିଁ, ତଥାପି ଏହା ସତ୍ୟ ଅଟେ। ଏହା ଖ୍ରୀଷ୍ଟିୟମାନଙ୍କ ଓ ପୌତ୍ତଳିକମାନଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ସମ୍ପର୍କର ପରିଣାମ ଥିଲା।

> “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.’

> “ରୋମୀୟ ଜଗତରେ ସମସ୍ତ ଜାତିର ଧର୍ମକୁ ସମ୍ମାନ କରାଯାଉଥିଲା, କିନ୍ତୁ ଖ୍ରୀଷ୍ଟିୟମାନେ କୌଣସି ଜାତି ନଥିଲେ; ସେମାନେ କେବଳ ଘୃଣିତ ଗୋଟିଏ ବଂଶର ଗୋଟିଏ ସମ୍ପ୍ରଦାୟମାତ୍ର ଥିଲେ। ଏହିପରି, ସେମାନେ ଯେତେବେଳେ ସମସ୍ତ ଶ୍ରେଣୀର ମଣିଷଙ୍କ ଧର୍ମକୁ ନିରନ୍ତର ନିନ୍ଦା କରୁଥିଲେ, ଗୁପ୍ତ ସଭାମାନେ କରୁଥିଲେ, ଏବଂ ନିଜମାନଙ୍କ ନିକଟତମ ଆତ୍ମୀୟ ସଜନ ଓ ସର୍ବାଧିକ ଅନ୍ତରଙ୍ଗ ମିତ୍ରମାନଙ୍କର ରୀତିନୀତି ଓ ଆଚରଣରୁ ସମ୍ପୂର୍ଣ୍ଣରୂପେ ଅଲଗା ହୋଇରହୁଥିଲେ, ସେତେବେଳେ ସେମାନେ ପୌତ୍ତଳିକ ଅଧିକାରୀମାନଙ୍କ ନଜରେ ସନ୍ଦେହର ପାତ୍ର, ଏବଂ ପ୍ରାୟତଃ ନିର୍ଯାତନାର ଲକ୍ଷ୍ୟ ହେଉଥିଲେ। ଅନେକ ସମୟରେ, ଶାସକମାନଙ୍କ ମନରେ ବିରୋଧର କୌଣସି ଭାବ ନଥିବାବେଳେ ମଧ୍ୟ, ସେମାନେ ନିଜେ ନିଜଙ୍କ ଉପରେ ନିର୍ଯାତନା ଆଣୁଥିଲେ। ଏହି ମନୋଭାବର ଉଦାହରଣ ସ୍ୱରୂପ, ଇତିହାସ କାର୍ଥେଜର ବିଶପ ସାଇପ୍ରିୟାନଙ୍କ ମୃତ୍ୟୁଦଣ୍ଡ କାର୍ଯ୍ୟକରଣର ବିବରଣୀ ଦେଇଥାଏ। ଯେତେବେଳେ ତାଙ୍କର ଦଣ୍ଡାଦେଶ ପଢ଼ାଗଲା, ଶୁଣୁଥିବା ଖ୍ରୀଷ୍ଟିୟମାନଙ୍କ ଭିଡ଼ ମଧ୍ୟରୁ ସାଧାରଣ ଏକ ଉଚ୍ଚସ୍ୱର ଉଠିଲା; ସେମାନେ କହିଲେ, ‘ଆମେ ତାଙ୍କ ସହିତ ମରିବୁ।’”

> “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.

> “ንብዙሓት ስም ክርስትያናት ሞት ዝተቐበሉሉ መንፈስ፣ እንተዘይድለ እውን ጽልኢ መንግሥቲ ዝነቕሑሉ ኩነት፣ ብ303 ዓ.ም. ብንጉሥ ዲዮቅልጥያኖስን ብሓጋዚኡ ጋለሪዮስን ዝተወጸ ኣዋጅ ስደት ንኽሓልፍ ብዙሕ ክፋል ነይርዎ ይመስል። እቲ ኣዋጅ ብመንፈሱ ሓፈሻዊ ነበረ፣ ንዓሰርተ ዓመታት ድማ ብዝያዳ ወይ ብዝንኣሰ ጽኑዕነት ተፈጺሙ።” 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.

Though Smyrna warra waldaan lamaan keessaa tokko taatee gooftaa irraa ifannaa hin arganne illee, seenaa keessatti yeroo sana keessatti warri wareegamanii duʼan keessaa gariin kakaʼumsi isaanii humna namaa irratti hundaaʼe malee kan Waaqa irraa dhufe akka hin taane ni ragaa baʼa. Kitaabni Abbootii Murtii duʼa Iyyaasuu ibsuudhaan ni banama; akkasumas keessatti lakkoofsi yeroo lama irra deebiʼamee caqasamu tokko jira, inni sun seenaa abbootii murtii ni hiika. Yeroo lammaffaadhaaf lakkoofsi sun caqasamu lakkoofsa dhumaa kitaabichaa dha. Lakkoofsi jalqabaa kitaabichaa xumura Iyyaasuu ni agarsiisa; lakkoofsi dhumaa immoo seenaa sana ni walitti qabee ibsa.

> 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.

> Kana booddee duʼa Iyyaasuu booddee taʼe; ilmaan Israaʼelis, “Eenyutu nuu dursee Kanaʼaanota irratti ol baʼee isaaniin lolaa?” jedhanii Waaqayyoon gaafatan… Bara sana keessa Israaʼel keessatti mootichi hin turre; namni hundinuu waan ija ofii isaatti sirrii taʼe ni godha ture… Bara sana keessa Israaʼel keessatti mootichi hin turre; namni hundinuu waan ija ofii isaatti sirrii taʼe ni godha ture. Abbootii Murtii 1:1; 17:16; 21:25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Akkuma seenaa Simirinaa keessatti “ofii” mata-duree ijoo jalqabaa hamma dhumaatti ture. Mootii waan hin qabneef, waan ofii isaanii gochuu barbaadan kam iyyuu murteessan. Hanqinni qajeelfamaa sun waan Haskell seenaa Simirinaa keessatti raajii Hafuura Raajii hojiirra jiru dhabuu irraa bakka buufame taʼee adda baase ture. Seenaawwan lamaan keessatti hanqinni qajeelfamaa murteewwan kaka’umsa nama ofii irratti hundaaʼuun akka godhamaniif karra bane. Efesoon bilisa bahuu Gibxii irraa bakka buʼa. Seenaa kitaaba Abbootii Murtii keessatti galmeeffame waldaan Simirinaa bakka buʼa. Mootii Saaʼol irraa jalqabee hamma boojiʼamuu Baabilonitti waldaan Phergaamoon bakka buʼa; boojiʼamuun Baabilon immoo waldaa Tiyaatiraa bakka buʼa.

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.

Pioneer‑ota dhaan adda baasamee wajjin waliigaltee qabaachuun, waldoota, chaappaawwanii fi malakatawwan keessatti qoodamni afurii fi sadiin jiru; akkasumas waldoonni afran jalqabaa seenaa Israa’el durii keessatti booji’amuu Gibxii irraa jalqabuudhaan booji’amuu Baabilonitti xumuramu; sababiin isaas Alfaa fi Oomeegaan yeroo hundumaa xumura jalqaba wajjin addaan baasa. Waldoonni afran jalqabaa seenaa Israa’el ammayyaa keessatti Yihudoonni mootummaa Roomaa jalatti mootummaa isaanii jalaa bu’uurra jalqabu; waldoonni afran sunis Yihudoonni hafuuraa Roomaa hafuuraa jalatti waggoota dhibba kudha lamaa fi jaatamaaf mootummaa isaanii jalaa bu’uun xumuramu.

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.

መዝሙር ያቲራ በኋላ የተከተለችው ሰርዴስ ነበረች፤ እርስዋም በያቲራ የተመሰለውን የባቢሎን ምርኮ ከወጡ ጊዜ ጀመረች። ሰርዴስ በሕይወት እንዳለች ስም ያላት ቤተ ክርስቲያን ናት፤ ነገር ግን ሕያው አልነበረችም። ሕይወት አለን የሚለው የእነርሱ መናዘዝ ሐሰት ነበር። የሚያስደንቀውም ነገር፣ ከሰባቱ አብያተ ክርስቲያናት ሁሉ ውስጥ ትርጉም የሌለው ቃል ሰርዴስ ብቻ ነው። በታሪኩና በቁጥሮቹ አውድ መሠረት ለሰርዴስ ትርጓሜዎች ተሰጥተዋል፤ ነገር ግን ለዚያ ስም የሥር ነገር ትርጉም የለውም። ስም አለው፤ ነገር ግን የለውም።

> “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.

> “Garuu mana qulqullummaa lammaffaan ulfina isaatiin mana qulqullummaa isa duraa hin qixxoomne; akkasumas mallattoolee mul’atan sana, kanneen argama Waaqummaa mana qulqullummaa isa duraa wajjin walqabatan, isaaniin hin qulqulloofne. Qophii isaa irratti humna ol’aanaa uumamaa ol ta’e mul’isuun tokkollee hin argamne. Duumessi ulfinaa mana qulqullummaa haaraa ijaarame sana guutuuf mul’atee hin argamne. Ibiddi samii irraa bu’ee aarsaa iddoo aarsaa isaa irra jiru gubee fixuuf hin buune. Shekinaan iddoo hundumaa caalaa qulqulluu keessatti keruubota gidduu keessa mootummaa isaa hin turre; taabonni kakuu, iddoo araaraa, fi gabateewwan dhugaa ba’umsaa achi keessatti hin argamne. Lubni gaafatu fedha Yihowaa akka beekuuf sagaleen samii irraa dhaga’amu hin turre.” 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.

ବାବିଲୋନୀୟ ବନ୍ଦୀଦଶା ପରେ ସେମାନେ ଯେରୁଶାଲେମ ଓ ମନ୍ଦିରକୁ ପୁନର୍ନିର୍ମାଣ କଲେ। ତାହାପରେ ସେମାନେ ପୁଣିଥରେ ଏକ ନାମ ପାଇଲେ, କାରଣ ଈଶ୍ୱର ଯେରୁଶାଲେମରେ ନିଜ ନାମ ରଖିବେ ବୋଲି ପ୍ରତିଜ୍ଞା କରିଥିଲେ। କିନ୍ତୁ ତାଙ୍କର ନାମ ତାଙ୍କର ଚରିତ୍ରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ତାଙ୍କ ବ୍ୟକ୍ତିଗତ ଉପସ୍ଥିତିର ଅଭାବ ଏହାକୁ ପ୍ରକାଶ କରୁଥିଲା ଯେ ସେମାନଙ୍କ ପାଖରେ ଜୀବନକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ନାମ ଥିଲା, କିନ୍ତୁ ବାସ୍ତବରେ ସେମାନଙ୍କ ପାଖରେ ଆଉ ସେହି ଉପସ୍ଥିତି ରହିଲା ନାହିଁ ଯାହା ଜୀବନ ଉତ୍ପନ୍ନ କରେ। ପ୍ରକୃତରେ ସେମାନଙ୍କ ପାଖରେ ଥିଲା କେବଳ ଧର୍ମୀୟ ଦାବି ଏବଂ ଢୋଙ୍ଗ।

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.

መጨረሻው ድምፅ በሰርዴስ ውስጥ፣ ከጌታ ታላቅና አስፈሪ ቀን በፊት የሚመጣ ኤልያስን ተስፋ ሰጥቶ ነበር። ለጥንታዊቱ እስራኤል የኢየሩሳሌም ጥፋት የጌታ ታላቅና አስፈሪ ቀን ነበር። ስለዚህ ምክንያት፣ እህት ዋይት በ70 ዓ.ም. የኢየሩሳሌምን ጥፋት በሰባቱ የመጨረሻ መቅሰፍቶች የተወከለው ታላቅና አስፈሪ የጌታ ቀን እንደ ምሳሌ ትጠቅሳለች። የፊላዴልፊያ ቤተ ክርስቲያን በምድረ በዳ የሚጮኽ በመጥምቁ ዮሐንስ ድምፅ ተጀመረች፤ እንዲሁም ይህ የዊልያም ሚለርን ድምፅ ይመስላል። የመጥምቁ ዮሐንስና የዊልያም ሚለር ድምፆች ሁሉ ነገር ደህና መሆኑን ለሚያምን ሕዝብ፣ ሁሉ ነገር ግን ፈጽሞ በተሳሳተ ሁኔታ ሳለ፣ የሎዶቅያን መልእክት ያቀርቡ ነበር። መጥምቁ ዮሐንስና ዊልያም ሚለር ሁለቱም መጥረቢያውን በዛፉ ሥር አኖሩ። ለሰርዴስ የተሰጠው መልእክት፣ “በሰርዴስ ውስጥ እንኳ ልብሳቸውን ያልረከሱ ጥቂት ስሞች አሉ፤ እነርሱም የሚገባቸው ስለሆነ ከእኔ ጋር ነጭ ለብሰው ይሄዳሉ” የሚል ነበር። መጥምቁ ዮሐንስና ዊልያም ሚለር፣ በሰርዴስ የተወከለውን የጊዜ ዘመን ውስጥ ወጥተው ከመጡና ከክርስቶስ ጋር ለመሄድ የተገባቸውን እነዚያን ይወክላሉ።

> “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.

> “ଅନେକ ହଜାର ଲୋକ ଉଇଲିୟମ୍ ମିଲରଙ୍କ ଦ୍ୱାରା ପ୍ରଚାରିତ ସତ୍ୟକୁ ଗ୍ରହଣ କରିବାକୁ ପ୍ରେରିତ ହେଲେ, ଏବଂ ଏଲିୟାଙ୍କ ଆତ୍ମା ଓ ଶକ୍ତିରେ ଦେବଙ୍କ ଦାସମାନେ ସେହି ସନ୍ଦେଶ ପ୍ରଘୋଷଣ କରିବା ପାଇଁ ଉତ୍ଥାପିତ ହେଲେ। ଯୀଶୁଙ୍କ ଅଗ୍ରଦୂତ ଯୋହନଙ୍କ ପରି, ଏହି ଗମ୍ଭୀର ସନ୍ଦେଶ ପ୍ରଚାର କରୁଥିବାମାନେ ଗଛର ମୂଳରେ କୁଠାର ରଖିବାକୁ ଏବଂ ଲୋକମାନଙ୍କୁ ପଶ୍ଚାତ୍ତାପଯୋଗ୍ୟ ଫଳ ଆଣିବାକୁ ଆହ୍ୱାନ କରିବାକୁ ନିଜମାନଙ୍କୁ ବାଧ୍ୟ ମନେ କଲେ। ସେମାନଙ୍କର ସାକ୍ଷ୍ୟ ଏପରି ଥିଲା ଯେ ତାହା ମଣ୍ଡଳୀଗୁଡ଼ିକୁ ଜାଗୃତ କରିବା ଏବଂ ଶକ୍ତିଶାଳୀ ଭାବରେ ପ୍ରଭାବିତ କରିବା ସହିତ ସେମାନଙ୍କର ପ୍ରକୃତ ଚରିତ୍ରକୁ ପ୍ରକାଶ କରିବା ପାଇଁ ଉଦ୍ଦିଷ୍ଟ ଥିଲା। ଏବଂ ଯେବେ ଆସନ୍ତା କ୍ରୋଧରୁ ପଳାଇବାକୁ ସେହି ଗମ୍ଭୀର ସତର୍କବାଣୀ ଧ୍ୱନିତ ହେଲା, ତେବେ ମଣ୍ଡଳୀସହିତ ଯୁକ୍ତ ଥିବା ଅନେକେ ସେହି ସୁସ୍ଥକାରକ ସନ୍ଦେଶକୁ ଗ୍ରହଣ କଲେ; ସେମାନେ ନିଜମାନଙ୍କର ପଛକୁ ଫେରିଯିବାକୁ ଦେଖିଲେ, ଏବଂ ପଶ୍ଚାତ୍ତାପର ତିକ୍ତ ଅଶ୍ରୁ ଓ ଆତ୍ମାର ଗଭୀର ବେଦନା ସହିତ ନିଜମାନଙ୍କୁ ଦେବଙ୍କ ସମ୍ମୁଖରେ ନମ୍ର କଲେ। ଏବଂ ଯେପରି ଦେବଙ୍କ ଆତ୍ମା ସେମାନଙ୍କ ଉପରେ ବିରାଜ କଲା, ସେମାନେ ଏହି ଘୋଷଣାକୁ ଉଚ୍ଚାରଣ କରିବାରେ ସାହାଯ୍ୟ କଲେ, ‘ପରମେଶ୍ୱରଙ୍କୁ ଭୟ କର, ଏବଂ ତାଙ୍କୁ ଗୌରବ ଦିଅ; କାରଣ ତାଙ୍କର ବିଚାରର ଘଣ୍ଟା ଆସିପହଞ୍ଚିଛି।’” 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.

Mulʼata Mulʼataa keessatti ibsaman waldoonni torban seenaa ergamootaa irraa kaasee hamma dhufaatii lammaffaa Kiristoositti ni bakka buʼu; akkasumas waldoonni torban sun seenaa Israaʼel isa durii, raajii Musee irraa jalqabee hamma dhufaatii jalqabaa Kiristoositti, ni bakka buʼu.

> “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.

> “Qorama ijoollee Israa’el, fi ilaalchi isaanii dhufaatii Kiristoos isa jalqabaa dura qaban, muuxannoo isaanii keessatti dhufaatii Kiristoos isa lammaffaa dura mootummaa saba Waaqayyoo keessa jiran ifatti agarsiisu.”

> “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.

> “ሰይጣን ወጥመዶቹ ለእኛ እንደ እውነት ተዘርግተውልናል፤ እንዲሁም ለእስራኤል ልጆች ወደ ከነዓን ምድር ከመግባታቸው በፊት እንደ ተዘረጉላቸው ነበር። እኛ የዚያን ሕዝብ ታሪክ እየደገምን ነው።”

> “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.

> “Seenaan isaanii akeekkachiisa ulfaataa nuuf taʼuu qaba. Yeroo Gooftaan saba isaatiif ifa qabu, Seexanni cina dhaabatee tasgabbiidhaan ilaalee, isaan akka isa hin arganne ittisuuf yaalii tokko illee hin godhu jechuun matumaa eeguu hin qabnu. Mee of haa eeggannu; ifni Waaqayyo nuuf ergu karaa nu gammachiisuun waan hin dhufneef akka isa hin didne.... Yoo namoonni tokko tokko ificha ofii isaanii hin argin yookaan hin fudhanne jiraatan, isaan karaa warra kaanii hin dhaabinaa.”

> “‘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.’

> “‘Ani harʼa akka guyyaa kanaatti samii fi lafa isin irratti ragaa godhadhee waama; ani jireenyaa fi duʼa, eebbaa fi abaarraa isin dura kaaʼeera; kanaaf jireenya filadhaa, akka ati fi sanyiin kee lamaanuu jiraattan; akka ati Waaqayyo gooftaa kee jaallattu, akka sagalee isaa abboomamtu, akka isaattis maxxantu; inni jireenya kee fi dheeraa bara kee ti; akka ati biyya Waaqayyo abbootii keetiif, jechuunis Abrahaam, Yisihaaq, fi Yaaqoobiif, isaaniif kennuudhaaf kakate keessa jiraattu.’”

> “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.

> “Faarfatni kun seenaa qofa utuu hin ta’in raajii ture. Inni yeroo darbe keessatti Waaqni saba isaa wajjin akkamitti hojiiwwan dinqisiisoo hojjete irra deebi’ee ibsullee, yeroo wal fakkaatutti taateewwan guguddoo gara fuulduraatti dhufan, yeroo Kiristoos humnaa fi ulfinaan yeroo lammaffaaf dhufu keessatti injifannoo dhumaa warra amanamoo taʼanis dursee agarsiisa ture.

> “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.

> “Ergamichi Phaawuloon ifatti akka ibsutti, muuxannoon Israaʼelootaa imala isaanii keessatti argatan, faayidaa warra bara addunyaa kana keessa jiraatanii, warra irratti dhumni addunyaa gaʼeef akka taʼuuf galmeeffamee jira. Nuyi balaa keenya kan Ibrootaa caalaa xiqqaa taʼuu isaa hin ilaallu; garuu isaanii caalaa guddaa dha.” 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.

Misiraa keessaa fayyinni baafamuu waldaa Efesooniin bakka buufama; seenaa sana keessatti mallattoon waldaa Efesoo immoo Iyyaasuu ture. Erga warri Waaqayyo Misiraa keessaa baase qormaata walitti aansuun kudhan keessatti kufanii booddee, Gooftaan kakuun sana finciltoota irraa kaasee Iyyaasuu fi Kaaleebitti kenne.

> 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.

> Isaaniin akkana jedhi: “Ani jiraataa akkuma ta’e, jedha Gooftaan, akkuma isin gurra koo keessatti dubbattanitti, ani isiniif nan godha; reeffi keessan lafa onaa kana keessatti ni kufa; warri isin keessaa lakkaa’aman hundinuu, lakkoobsa keessan guutuu akka ta’etti, warra waggaa digdamaa fi isa ol ta’an, warri ana irratti guunguman, dhugumatti biyya ani akka isin keessa qubattan isiniif kakadhe sana keessa hin seenan; Kaaleb ilma Yefunee fi Iyaasuu ilma Nuuni malee.” Lakkoobsa 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.”

Obboleettiin Vayit akka ibsituutti, Iyyaasuu fi Kaaleeb warra “xumuri addunyaa kan isaan irra gaʼe” fi “aarsaadhaan Waaqayyo wajjin kakuu galan” bakka buʼu.

> “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.

> “Akka akeekkachiisa keenyaatiif, warra dhuma addunyaa irra gaʼe taanee jirruuf, seenaa kun galmeeffameera. Yeroo meeqa harʼa ummanni Waaqayyoo muuxannoo ijoollee Israaʼel irra deebiʼanii jiraatu! Yeroo meeqa isaan guungumu fi komatu! Yeroo meeqa yeroo Gooftaan akka isaan fuulduratti deeman ajaju, duubatti deebiʼu! Sababni Waaqayyoo namoota akka Kaaleebii fi Iyyaasuu, namoota amanamummaa fi abdiin hin raafamneen guutaman dhabuu isaatiin dhiphataa jira. Waaqayyo namoota of isaanii isaaf kennanii Hafuura isaatiin guutaman waama. Sababni Kiristoosii fi ilmaan namootaa namoota qulqullaaʼan, of aarsan, warra salphina baatanii ala qubata irraa baʼan barbaada. Isaan jajjaboo, gootota, hojiiwwan kabajamoo raawwachuuf qophaaʼan haa taʼan; aarsaadhaanis Waaqayyo wajjin kakuu haa galan.” Review and Herald, Caamsaa 20, 1902.

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

ህዳራ ወደ አዲስ የታደሰው፣ እንደ ከኢያሱና ከካሌብ ጋር የታደሰው ኪዳን በሚያመለክተው ሁኔታ፣ ከመቶ አርባ አራት ሺህና ከታላቁ ሕዝብ ጋር ያለው ኪዳን ነው። ይህ ኪዳን መጀመሪያ በኪዳን የተመረጡት ሕዝብ ከእግዚአብሔር ከተፋቱና በምድረ በዳ እንዲሞቱ ከተወሰነባቸው በኋላ ይታደሳል። ከመቶ አርባ አራት ሺሁ ጋር ያለው ኪዳን የቀድሞው የተመረጠ ሕዝብ በሚጣልበት በዚያው ታሪክ ውስጥ ፍጻሜ ያገኛል።

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.

ଏଫେସୁସର ଅର୍ଥ ହେଉଛି “ଇଚ୍ଛନୀୟ”, ଏବଂ ଯିହୋଶୁଆ ଓ ପ୍ରାରମ୍ଭିକ କଳିସିଆ—ଉଭୟଙ୍କ ଦ୍ୱାରା ସଂପାଦିତ କାର୍ଯ୍ୟ “ଇଚ୍ଛନୀୟ” ଥିଲା। ଯେତେବେଳେ ଯିହୋଶୁଆ ପରମେଶ୍ୱରଙ୍କ ଜନଙ୍କୁ ପ୍ରତିଜ୍ଞାତ ଦେଶରେ ନେଇଗଲେ, ସେ ବିଜୟ କରୁଥାଇ ଆଗକୁ ବଢ଼ିଲେ। ପ୍ରଥମ ମୋହର ଏଫେସୁସ କଳିସିଆ ସହ ସମାନାନ୍ତର ଭାବେ ଚାଲେ, ଏବଂ ଏହା ଜିତୁଥାଇ ଆଗକୁ ବଢ଼ୁଥିବା ଏକ ଶ୍ୱେତ ଘୋଡ଼ା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୁଏ। ଏହା ଯିହୋଶୁଆଙ୍କ ପକ୍ଷରେ ଏବଂ ପ୍ରେରିତୀୟ କଳିସିଆର ପକ୍ଷରେ ସତ୍ୟ ଥିଲା। ପ୍ରଥମ ମୋହର ପ୍ରାଚୀନ ଓ ଆଧୁନିକ ଇସ୍ରାଏଲ—ଉଭୟରେ—ଏଫେସୁସ କଳିସିଆ ସହ ସମାନାନ୍ତର ଭାବେ ଚାଲେ।

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.

ስምርና ከ“ከርቤ” የተገኘ ሲሆን፣ ከርቤ ሙታንን ለመቀበር የሚጠቀሙበት ዘይት ነው። ሁለተኛው ማኅተም በቀይ ፈረስ ይወከላል፤ ለእርሱም “ታላቅ ሰይፍ” እና “ኃይል” ተሰጥቶት፣ “ሰላምን ከምድር እንዲወስድ” ተፈቅዶለት ነበር፤ ይህም በዚያ ታሪክ ሰዎች “እርስ በርሳቸው እንዲገዳደሉ” ማለት ነው። ሁለተኛው ማኅተም ከስምርና ቤተ ክርስቲያን ጋር በትይዩ የሚሄድ ሲሆን፣ ይህም ለእግዚአብሔር ጠላቶች የተሰጠውን ሥልጣን ይወክላል፤ እርሱም የእግዚአብሔርን ሕዝብ እንዲያሸንፉና እንዲገድሉ ፈቀደላቸው። ይህ ከሐዋርያት ቤተ ክርስቲያን በኋላ በመጣው ዘመን እንዲሁም በመሳፍንት ታሪክ ውስጥ ተፈጽሟል። በሁለቱም ታሪኮች እግዚአብሔር ከሕዝቡ ውጭ ያሉ ኃይሎች በሕዝቡ ላይ ጦርነትና ሞት እንዲያመጡ ፈቀደ። በሐዋርያት ቤተ ክርስቲያን ውስጥ ያ ጦርነት የተነሣው የክርስቶስ ሃይማኖት በመጥላት ነበር፤ ይህም በቀደመው የኤፌሶን ዘመን ወንጌልን ወደ ዓለም ሲያደርስ የማይሸነፍ ነበር። በመሳፍንት ዘመን የእግዚአብሔር ሕዝብ ጠላቶች ያነሳቸው ተነሳሽነት በቀደመው የኤፌሶን ዘመን ላይ የተመሠረተ ነበር፤ በዚያም እግዚአብሔር በግብፅና በኢያሱ እንዲሸነፉ ባደረጋቸው ቀጣዮቹ አሕዛብ ላይ ኃይሉን አሳይቶ ነበር። ሁለተኛው ማኅተም በጥንታዊም ሆነ በዘመናዊ እስራኤል ከስምርና ቤተ ክርስቲያን ጋር በትይዩ ይሄዳል።

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.

ପର୍ଗାମୋସର ଅର୍ଥ “ଦୃଢ଼କୋଟିତ ଦୁର୍ଗ,” ଏହିପରି ଏହା ଜଣେ ରାଜାଙ୍କର ଦୁର୍ଗକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ତୃତୀୟ ମୋହର ପର୍ଗାମୋସ ସହ ସମାନାନ୍ତର ଭାବେ ଚାଲେ ଏବଂ ସେହି ଇତିହାସକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେଉଁଠାରେ ମାନବୀୟ ବିଚାର ଦେଶର ରାଜାମାନଙ୍କ ଦ୍ୱାରା ଈଶ୍ୱରଙ୍କ ବିଚାରର ବିରୋଧରେ କାର୍ଯ୍ୟକରୀ କରାଯାଏ। ଏହିପରି ମାପ, କିମ୍ବା ସେହି ବିଚାର, ଯାହା “ଗହୁଁ,” “ଯବ,” “ତେଲ” ଏବଂ “ଦାଖମଦ”କୁ ତୋଳୁଥିବା “ଦୁଇଟି” ତୁଳାଦଣ୍ଡ ଦ୍ୱାରା ପ୍ରତିନିଧିତ, ରାଜସିକ ମାନବୀୟ ଅଧିକାରକୁ ଚିହ୍ନିତ କରେ, ଯାହା ଈଶ୍ୱରଙ୍କ ବିଚାର ସହ ତୁଳନାରେ ସଦା ତ୍ରୁଟିପୂର୍ଣ୍ଣ ହୁଏ। ସ୍ମରଣ ରଖନ୍ତୁ, ସତ୍ୟନିଷ୍ଠ ମାପ କିମ୍ବା ସତ୍ୟନିଷ୍ଠ ତୋଳା ପାଇଁ ଦୁଇଟି ତୁଳାଦଣ୍ଡର ଆବଶ୍ୟକତା ନଥାଏ। ଦୁଇଟି ତୁଳାଦଣ୍ଡ ଅସମାନ ବିଚାରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

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” jechuun Faasikaa irratti dhihaatu “mataa firii” kan agarsiisu mallattoo dha; “wheat” immoo ayyaana Pheenxeqoosxee irratti dhihaatu aarsaa “buddeena raafaman lamaanii” kan agarsiisu mallattoo dha. “oil” jechuun Hafuura Qulqulluu kan agarsiisu mallattoo dha; “wine” immoo barsiisa kan agarsiisu mallattoo dha. Bara Israa’el durii keessatti Pergamos jechuun yeroo mootota Israa’el waliigaltee irratti hundoofanii waaqeffannaa Waaqayyoo isa karaa waqtii Faasikaa irraa kaasee hanga Pheenxeqoosxee ittiin bakka buufame irratti murtii fidan agarsiisa. Dhugaan dubbii Waaqayyoo “wine” fi “oil”tiin bakka buufama. Israa’el durii fi ammayyaa keessatti waldaan Pergamos jechuun yeroo Seexanni seenaa Smirnaa bakka buufame keessatti dhiiga dhangalaasuun waan raawwachuu hin dandeenye sana raawwachuuf yaalu dha. Pergamos keessatti Seexanni ummata Waaqayyoo fi dhugaa Waaqayyoo balleessuuf yaale, garuu akka Smirnaa keessatti bakka buufametti dhiiga dhangalaasuudhaan utuu hin ta’in waliigaltee irratti hundaa’uun. Waliigalteen mootota Israa’el durii waliigaltee Qonistaantinoos Israa’el ammayyaa keessatti raawwatame fakkeenyaan agarsiisa.

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.

ਥੁਆਤੀਰਾ ਦਾ ਅਰਥ ਹੈ “ਪਛਤਾਵੇ ਦਾ ਬਲੀਦਾਨ,” ਅਤੇ ਇਹ ਉਸ ਸ਼ਹੀਦੀ ਆਤਮਾ ਵੱਲ ਸੰਕੇਤ ਕਰਦਾ ਹੈ ਜੋ ਪਰਮੇਸ਼ੁਰ ਆਪਣੇ ਉਹਨਾਂ ਲੋਕਾਂ ਨੂੰ ਬਖ਼ਸ਼ਦਾ ਹੈ ਜੋ ਉਸ ਦੇ ਨਾਮ ਲਈ ਮਾਰੇ ਜਾਂਦੇ ਹਨ। ਪਛਤਾਵੇ ਦਾ ਇਹ ਬਲੀਦਾਨ ਉਹ ਮਨੋਭਾਵ ਦਰਸਾਉਂਦਾ ਹੈ ਜਿਸ ਅਨੁਸਾਰ ਕਠੋਰ ਹਾਲਾਤਾਂ ਵਿੱਚ ਵੀ ਮਸੀਹ ਦੀ ਸੇਵਾ ਕਰਨ ਲਈ ਤਿਆਰ ਰਹਿਣਾ ਹੈ, ਜਿਵੇਂ ਕਿ ਸੱਤਰ ਸਾਲਾਂ ਦੀ ਕੈਦ ਦੇ ਸਮੇਂ ਦਾਨੀਏਲ, ਸ਼ਦਰਕ, ਮੇਸ਼ਕ ਅਤੇ ਅਬੇਦਨਗੋ ਦੇ ਜੀਵਨ ਵਿੱਚ ਪ੍ਰਗਟ ਹੋਇਆ; ਅਤੇ ਇਹ ਵਾਲਡੈਨਸੀਅਨਾਂ, ਹਿਊਗਨਾਟਾਂ ਅਤੇ ਹੋਰਨਾਂ ਦੇ ਉਸ ਬਲੀਦਾਨ ਨੂੰ ਵੀ ਦਰਸਾਉਂਦਾ ਹੈ ਜਿਨ੍ਹਾਂ ਨੂੰ ਬਾਰ੍ਹਾਂ ਸੌ ਸੱਠ ਸਾਲਾਂ ਦੇ ਇਤਿਹਾਸ ਦੌਰਾਨ ਪਾਪਾਈ ਅਧਿਕਾਰ ਵੱਲੋਂ ਤੜਪਾਇਆ ਗਿਆ, ਕੈਦ ਕੀਤਾ ਗਿਆ, ਬਦਨਾਮ ਕੀਤਾ ਗਿਆ ਅਤੇ ਮਾਰ ਦਿੱਤਾ ਗਿਆ। ਚੌਥੀ ਮੋਹਰ ਥੁਆਤੀਰਾ ਦੀ ਕਲੀਸਿਆ ਦੇ ਸਮਾਂਤਰ ਚਲਦੀ ਹੈ ਅਤੇ ਪ੍ਰਾਚੀਨ ਬਾਬਲ ਵੱਲੋਂ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਉੱਤੇ ਕੀਤੇ ਗਏ ਉਤਪੀੜਨ ਅਤੇ ਆਧੁਨਿਕ ਬਾਬਲ ਵੱਲੋਂ ਆਧੁਨਿਕ ਇਸਰਾਏਲ ਉੱਤੇ ਕੀਤੇ ਗਏ ਉਤਪੀੜਨ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ। ਦੋਹਾਂ ਕੈਦਾਂ ਦਾ ਇਤਿਹਾਸ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਸੱਚਾਈ ਤੋਂ ਵਿਛੋੜਾ ਮੰਗਦਾ ਸੀ, ਜਿਸ ਨੂੰ ਇਸਰਾਏਲ ਦੇ ਰਾਜਿਆਂ ਅਤੇ ਸਮਰਾਟ ਕਾਂਸਟੈਂਟਾਈਨ ਨੇ ਅੰਜਾਮ ਦਿੱਤਾ। ਦੋਹਾਂ ਨੇ ਮਿਲ ਕੇ ਥੁਆਤੀਰਾ ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਇੱਕ ਯੁੱਗ ਲਈ ਰਾਹ ਤਿਆਰ ਕੀਤਾ।

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.

ସର୍ଦ୍ଦିସର ନାମଧାରଣ କରିବା ସହିତ ସମ୍ମତ ହେବା ପରି କୌଣସି ଅର୍ଥ ନାହିଁ, କାରଣ ସେହି ଘୋଷଣା ମିଥ୍ୟା। ଦ୍ୱିତୀୟ ମନ୍ଦିରରେ ଶେକିନାହଙ୍କ ଉପସ୍ଥିତି କେବେ ପ୍ରକାଶ ପାଇନଥିଲା। ସର୍ଦ୍ଦିସର ଇତିହାସରେ ମଧ୍ୟ ଖ୍ରୀଷ୍ଟଙ୍କ ଉପସ୍ଥିତି କେବେ ପ୍ରକାଶିତ ହୋଇନଥିଲା। ଅନ୍ଧକାର ଯୁଗର ସଂଶୋଧନ ମୂଳତଃ ଗୋଟିଏ ପଦକ୍ଷେପ ଆଗକୁ ଏବଂ ଦୁଇଟି ପଦକ୍ଷେପ ପଛକୁ ଯିବାର ଏକ ଶୃଙ୍ଖଳା ଥିଲା। ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ସଂଶୋଧନରେ ସର୍ଦ୍ଦିସର ଇତିହାସ ଯେ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରିବାକୁ ଥିଲା, ସେହି କାର୍ଯ୍ୟ କେବେ ଚୂଡ଼ାନ୍ତରୂପେ ସମାପ୍ତ ହୋଇନଥିଲା।

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

Filadelfiyaa jechuun jaalala obbolummaa jechuudha; yoo ati jalqaba Waaqayyoon hin jaallanne, obboleessa kee jaallachuun hin dandaʼamu.

> 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.

> Namni tokko, “Ani Waaqayyoon nan jaalladha” jedhee obboleessa isaa yoo jibbe, inni sobduu dha; namni obboleessa isaa isa arge jaallachuu hin dandeenye, akkamitti Waaqayyoon isa hin argin jaallachuu danda’a? Ajajni kunis isa irraa qabna; innis, namni Waaqayyoon jaallatu obboleessa isaa immoo akka jaallatu. 1 Yohannis 4:20, 21.

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

Ⲫⲓⲗⲁⲇⲉⲗⲫⲓⲁ ⲧⲉⲥⲱⲡⲉ ⲛ̀ⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧⲙⲉ Ⲫⲛⲟⲩϯ, ⲟⲩⲟϩ ⲉⲑⲃⲉ ⲫⲁⲓ ⲙ̀ⲙⲟⲛ ϩⲗⲓ ⲛ̀ⲕⲁⲧⲁⲅⲛⲱⲥⲓⲥ ⲓⲉ ϩⲗⲓ ⲛ̀ⲥⲟϩⲓ ⲉⲁⲩϩⲓⲟⲩⲓ̀ ϧⲁ Ⲫⲓⲗⲁⲇⲉⲗⲫⲓⲁ.

> 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.

> “Филаделфия дахь чуулганы тэнгэрэлчид бичигтүн; Ариун Нэгэн, Үнэнч Нэгэн, Давидын түлхүүрийг эзэмшигч Нэгэн, Тэр нээвэл хэн ч хааж үл чадна, Тэр хаавал хэн ч нээж үл чадна хэмээгч ийнхүү айлдаж байна: Би чиний үйлсийг мэднэ. Болгоогтун, Би чиний өмнө нээлттэй хаалгыг тавьсан бөгөөд түүнийг хэн ч хааж үл чадна. Учир нь чи багахан хүчтэй атлаа Миний үгийг сахиж, Миний нэрээс няцаагүй. Болгоогтун, өөрсдийгөө иудейчүүд мөн гэдэг атлаа тийм биш, харин худал хэлдэг Сатаны синагогийн хүмүүсээс Би тэднийг чиний хөлийн өмнө ирж мөргүүлэх болно; мөн Би чамайг хайрласныг тэдэнд мэдүүлэх болно. Чи Миний тэвчээрийн үгийг сахисан учраас Би ч мөн газар дэлхий дээр оршин суугчдыг сорихын тулд бүх дэлхийд ирэх сорилтын цаг үеэс чамайг хамгаалан үлдээнэ. Болгоогтун, Би удахгүй ирнэ. Титмийг чинь хэнээр ч булаалгахгүйн тулд өөрт буйгаа бат барь. Ялагчийг Би Өөрийн Бурханы сүмд багана болгоно, тэр цаашид тэндээс гарч явахгүй. Би түүн дээр Өөрийн Бурханы нэрийг, мөн Миний Бурханаас тэнгэрээс бууж ирдэг шинэ Иерусалим хэмээх Өөрийн Бурханы хотын нэрийг бичнэ; мөн Би түүн дээр Өөрийн шинэ нэрийг бичнэ. Илчлэлт 3:7–12.”

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

ፊላደልፊያ “የዳዊት ቁልፍ” ተሰጥቶአል፤ በጥንታዊቷ እስራኤል ውስጥ በፊላደልፊያ የተመለከተው ታሪክም የዳዊት ልጅ ተሰጣቸው፤ ይህም ከሌሎች ነገሮች መካከል የአልፋና ኦሜጋ፣ የመጀመሪያውና የመጨረሻው ትንቢታዊ መርሕ ይወክላል። ያ ቁልፍ “ሂስቶሪሲዝም” የተባለውን የትርጓሜ ዘዴ ይወክላል። በጥንታዊቷ እስራኤል መጨረሻ በፊላደልፊያ ቤተ ክርስቲያን የተወከለው ዘመን፣ የመጽሐፍ ቅዱስ ትንቢት እጅግ ጸሐፊ ራሱ ቁልፉ ነበር። በሚለራዊ ታሪክ በፊላደልፊያ ቤተ ክርስቲያን የተወከለው ዘመን ደግሞ ዊልያም ሚለር ቁልፉ ተሰጠው። በእነዚህ ሁለት ታሪኮች ውስጥ ክርስቶስ የአብርሃም ልጆች ነን ብለው ያሰቡ ነገር ግን ያልነበሩ አይሁድን ተጋጠመ። ሚለርም መንፈሳዊ አይሁድ ነን ብለው ያሰቡ ነገር ግን ያልነበሩ ፕሮቴስታንቶችን ተጋጠመ።

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

> ��ጊዎች የሚናገረውን መንፈስ ለቤተ ክርስቲያናት የሚለውን፣ ጆሮ ያለው ይስማ። ራእይ 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.

Laaʼodiiqiyaa jechuun saba murtaaʼe jechuudha; Laaʼodiiqiyaa warri yeroo Kiristoos keessa turan, jechuunis Yihuudonni, dhuma irratti bara 70 A.D. keessa yeroo Yerusaalem balleeffametti irratti murtaaʼan. Murtiin dhumaa Pirootestaantummaa gantuu irratti buʼu yeroo jeequmsa seera Dilbataa keessatti raawwatama; garuu isaan ergaa ergamaa isa jalqabaa yeroo birraa bara 1844 tti didanii yeroo sanatti murtii isaanii ni argatan, achumaanis akka intallan Baabilonitti waaqumaan labsaman. Pirootestaantonni kufan sun guyyoota dhumaa murtii qorannootiin keessatti Adventizimii Laaʼodiiqiyaa fakkeenyaan agarsiisu.

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.”

Amma yeroo ammaa kana bu’uuraan karaa adda addaa hedduu kanneen itti waldoonni torban Mul’ataa akka mallattoo raajii ta’aniitti sirriitti hubatamuu fi achumaanis karaa raajii hojiirra ooluu danda’an ilaalleerra. Garuu isaan seera raajii “aboo ol’aanaa irraa nuuf kennaman” jedhu sana keessatti qofa hubatamuu fi hojii irra ooluu qabu.

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.

Ergaan waldoota torbaniif kenname ergaawwan yeroo Yohaannis ergaawwan sana galmeesse keessatti waldoota torban jiranitti kenname turan. Ergaawwan waldoota torbaniif kenname seenaa hunda keessatti waldoota hundaaf qajeelfamaa fi akeekkachiisa ni kennu. Ergaawwan waldoota torbaniif kenname seenaa hunda keessatti Kiristaanota dhuunfaa hundaaf qajeelfamaa fi akeekkachiisa ni kennu. Waldoonni torban seenaa Kiristaanummaa yeroo ergamootaa irraa jalqabee hamma dhuma biyya lafaatti jiru ni bakka bu’u. Waldoonni torban seenaa Israa’el durii yeroo Musee irraa jalqabee hamma Yerusaalem bara 70 AD keessatti barbadaa’utti jiru ni bakka bu’u. Waldoonni torban garaagarummaa waldoota afran jalqabaa fi waldoota sadii dhumaa gidduu jiru adda baasuudhaan hubatamuu fi hojii irra oolfamuu danda’u.

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

Raajiiwwan raajii garaa garaa ja'an jaha keessaa kanneen nuti adda baafachaa jirru, hojiiwwan sunuma mallattoolee torban keessatti ni bakka buʼu.

We will address these truths in the next article.

Walitti aanoolee kana barruu itti aanu keessatti ilaalla.

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